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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the foregoing chapters, we saw the Captain of our salvation engaged with the powers of darkness, attacked by them, and vigorously attacking them; victory seemed to hover between the combatants; nay, at length, it inclined to the enemies' side, and our Champion fell before them; behold, God has delivered his strength into captivity, and his glory into the enemies' hand. Christ in the grave is like the ark in Dagon's temple; the powers of darkness seemed to ride masters, but then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Ps. lxxviii. 61, 65. The prince of our peace is in this chapter rallying again, coming out of the grave, a Conqueror, yea, more than a conqueror, leading captivity captive; though the ark be a prisoner, Dagon falls before it, and it proves that none is able to stand before the holy Lord God. Now the resurrection of Christ being one of the main foundations of our religion, it is requisite that we should have infallible proofs of it; four of which proofs we have in this chapter, which are but a few of many, for Luke and John give a larger account of the proofs of Christ's resurrection than Matthew and Mark do. Here is, I. The testimony of the angel to Christ's resurrection, ver. 1-8. II. His appearance himself to the women, ver. 9, 10. III. The confession of the adversaries that were upon the guard, ver. 11-15. IV. Christ's appearance to the disciples in Galilee, and the commission he gave them, ver. 16-20.
Adam Clarke: Commentary on the Bible - 1831
The resurrection of Christ declared by an angel to the two Marys at the sepulchre, Mat 28:1-6. They are commissioned to announce this to the disciples, Mat 28:7. They go, and are met by Christ himself who promises to meet the disciples in Galilee, Mat 28:8-10. The watch go into the city, and report to the chief priests what had taken place, Mat 28:11. They give them money, to say that his disciples had stolen the body by night, while they slept, Mat 28:12-15. Christ meets the eleven disciples in a mountain of Galilee, Mat 28:16, Mat 28:17. He gives them a commission to preach the Gospel throughout the earth; to baptize in the name of the Father, and of the Son, and of the Holy Ghost; and promises to be with them to the end of the world, Mat 28:18-20.
Albert Barnes: Notes on the Bible - 1834
28:0: Harmony of the Accounts of the Resurrection, Appearances, and Ascension of Christ
I. The Resurrection
As much difficulty has been felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the Gospels, namely, that the sacred narrative of an event is what it is declared to be by all the evangelists. That a thing is omitted by one does not prove that another is false because he has recorded it, for the very object of the different Gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another, for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ.
1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes in a hurried manner, Joh 19:39-40. The women, not apprised of that, or desiring also to testify their regard for him, prepared spices on the same evening to embalm him, Luk 23:56. As it was too late that night to complete the preparation, they deferred it until the first day of the week, resting on the Sabbath, Luk 23:56.
2. On the first day of the week, early, the women completed their preparation, purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mar 16:1. Or this may refer to the purchase which is mentioned by Luke, meaning that they had bought them - that is, on Friday evening.
3. They came to the grave just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the Sabbath, as it began to dawn toward the first day of the week," Mat 28:1. "Very early in the morning, at the rising of the sun," or as the sun was about to rise, Mar 16:2. "Very early in the morning," Luk 24:1. "Early, while it was yet dark," Joh 20:1.
4. Those who came were Mary Magdalene, Mat 28:1; Joh 20:1; Mary the mother of James and Joses, Mat 28:1; Luk 24:10; Mar 15:40; Salome, the wife of Zebedee, and mother of James and John, compare Mat 27:56; Mar 15:40; Joanna, the wife of Chuza, Herod's steward, compare Luk 24:10; Luk 8:3; and certain others not specified, Luk 24:1, Luk 24:10.
5. The objects of their coming were:
(1) to see the grave, Mat 28:1.
(2) to embalm him, or to finish embalming him, Mar 16:1; Luk 24:1.
6. While on the way they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mar 16:3.
7. When they arrived they found that there had been an earthquake or shaking of the tomb, so that the stone was rolled away, Mat 28:2; Mar 16:4.
8. The angel who rolled the stone away had sat down on it, and had appeared to the keepers and frightened them; though he did not appear in this place to the women, but only to the keepers, Mat 28:2-4. At that time, probably our Saviour had risen how long before the women came is not known and cannot be ascertained.
9. When they came there, Mary Magdalene, greatly agitated with the appearance of things, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, Joh 20:2.
10. While Mary was gone, the others probably looked around the garden in search of the body, and then came and examined the grave to see if it was not there. The tomb was large, and they entered into it. There "the angel spake unto them," Mat 28:5. "They saw a young man" - that is, an angel in the appearance of a young man - "sitting on the right side," Mar 16:5. When they entered he was sitting; as they entered he rose and stood, Luk 24:4. Luke adds that there was another with him, Luk 24:4; this other one was not seen when they entered into the grave at the time mentioned by Mark, but was seen when they had fully entered in, as mentioned by luk
11. The angel charged them to go and tell the disciples and Peter, Mat 28:7; Mar 16:7; and to assure them that he would see them in Galilee. He also reminded them of what Jesus had said when they were in Galilee, Luk 24:6-7.
12. They went immediately toward the city, yet taking a different way from the one that Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Mat 28:8, Mar 16:8. "They said nothing to any man," Luk 24:9-10. In Luk 24:10 it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times.
13. While they were gone Mary Magdalene returned to the grave, following Peter and John, who came running, Joh 20:2-9. They examined the grave, and found that the body was really gone, but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal.
14. Peter and John then left the grave, returned to the city, and left Mary alone, Joh 20:10.
15. While Mary was there alone she looked into the grave, and saw two angels, probably the same that had appeared to the other women, Joh 20:11-13.
16. Jesus appeared to Mary while she sat alone at the grave, Joh 20:14-18. Thus, according to Mark Mar 16:9, he appeared to Mary Magdalene "first."
17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her, Joh 20:18; Mar 16:10-11.
18. Afterward Jesus appeared to the other women, Mat 28:9; "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the grave the first time; but many critics observe that the words "to tell his disciples" are missing in many manuscripts, and of doubtful authority. It may be further said that the words "as they were going" might have been rendered "after they were gone." They do not imply of necessity that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would naturally return to the disciples, and linger around there, that they might ascertain what had become of him, or learn whether he had been seen by anyone. It was, then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him.
II. Appearances of Jesus after the Resurrection
1. To Mary Magdalene, Joh 20:14; Mar 16:9.
2. To the other women, Mat 28:9.
3. To Peter, Co1 15:5; Luk 24:34.
4. To two disciples as they were going to Emmaus, Mar 16:12-13; Luke 24:13-32.
5. The same day, at evening, to the apostles, in the absence of Thomas, Co1 15:5; Mar 16:14; Luk 24:36; Joh 20:19, Joh 20:24.
6. To the apostles when Thomas was present, Joh 20:24-29.
7. In Galilee, at the Sea of Tiberias, to Peter, Thomas, Nathaniel, James and John, and two others, Joh 21:1-14. This is said to be the third time that he showed himself to the disciples - that is, to the apostles when they were assembled together, Joh 21:14.
8. To the disciples on a mountain in Galilee, Mat 28:16.
9. To more than 500 brethren at once, Co1 15:6.
10. To James, one of the apostles, Co1 15:7.
11. To all the apostles assembled together, Co1 15:7. He was seen by them forty days after he rose - probably conversing with them familiarly.
12. To the apostles at his ascension, Luk 24:50-51; Act 1:9-10.
13. To Paul, Co1 15:8; Act 9:3-5; Act 22:6-10.
III. The Ascension
1. It was forty days after his resurrection Act 1:3.
2. He ascended from the Mount of Olives, near Bethany, Luk 24:50; Act 1:12.
3. It was in the presence of all the apostles, Luk 24:50; Act 1:9-10.
4. He was received into a cloud, and ascended to heaven, Act 1:9, Act 1:11; Luk 24:51; Eph 1:20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 28:1, Christ's resurrection is declared by an angel to the women; Mat 28:9, He himself appears unto them; Mat 28:11, The chief priests give the soldiers money to say that he was stolen out of his sepulchre; Mat 28:16, Christ appears to his disciples, Mat 28:18. and sends them to baptize and teach all nations.
28:128:1: Եւ յերեկոյի՛ շաբաթուն՝ յորում լուսանա՛յր միաշաբաթին, ե՛կն Մարիամ Մագդաղենացի, եւ մե՛ւս Մարիամն՝ տեսանե՛լ զգերեզմանն։
1 Շաբաթ օրուայ երեկոյեան, երբ կիրակին լուսանում էր, Մարիամ Մագդաղենացին եւ միւս Մարիամը եկան գերեզմանը տեսնելու
28 Շաբաթ գիշերը, երբ մէկշաբթին կը լուսնար, եկան Մարիամ Մագդաղենացին ու միւս Մարիամը գերեզմանը տեսնելու։
Եւ յերեկոյի շաբաթուն յորում լուսանայր միաշաբաթին, եկն Մարիամ Մագդաղենացի եւ մեւս Մարիամն տեսանել զգերեզմանն:

28:1: Եւ յերեկոյի՛ շաբաթուն՝ յորում լուսանա՛յր միաշաբաթին, ե՛կն Մարիամ Մագդաղենացի, եւ մե՛ւս Մարիամն՝ տեսանե՛լ զգերեզմանն։
1 Շաբաթ օրուայ երեկոյեան, երբ կիրակին լուսանում էր, Մարիամ Մագդաղենացին եւ միւս Մարիամը եկան գերեզմանը տեսնելու
28 Շաբաթ գիշերը, երբ մէկշաբթին կը լուսնար, եկան Մարիամ Մագդաղենացին ու միւս Մարիամը գերեզմանը տեսնելու։
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28:11: По прошествии же субботы, на рассвете первого дня недели, пришла Мария Магдалина и другая Мария посмотреть гроб.
28:1  ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν μαριὰμ ἡ μαγδαληνὴ καὶ ἡ ἄλλη μαρία θεωρῆσαι τὸν τάφον.
28:1. Ὀψὲ (Of-late) δὲ (moreover) σαββάτων, (of-sabbaths) τῇ (unto-the-one) ἐπιφωσκούσῃ (unto-shining-upon) εἰς (into) μίαν (to-one) σαββάτων, (of-sabbaths) ἦλθεν (it-had-came,"Μαρία (a-Maria) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) καὶ (and) ἡ (the-one) ἄλλη (other) Μαρία (a-Maria,"θεωρῆσαι (to-have-surveiled-unto) τὸν (to-the-one) τάφον. (to-an-interment)
28:1. vespere autem sabbati quae lucescit in primam sabbati venit Maria Magdalene et altera Maria videre sepulchrumAnd in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre.
1. Now late on the sabbath day, as it began to dawn toward the first of the week, came Mary Magdalene and the other Mary to see the sepulchre.
28:1. Now on the morning of the Sabbath, when it began to grow light on the first Sabbath, Mary Magdalene and the other Mary went to see the sepulcher.
28:1. In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.
In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre:

1: По прошествии же субботы, на рассвете первого дня недели, пришла Мария Магдалина и другая Мария посмотреть гроб.
28:1  ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν μαριὰμ ἡ μαγδαληνὴ καὶ ἡ ἄλλη μαρία θεωρῆσαι τὸν τάφον.
28:1. vespere autem sabbati quae lucescit in primam sabbati venit Maria Magdalene et altera Maria videre sepulchrum
And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre.
28:1. Now on the morning of the Sabbath, when it began to grow light on the first Sabbath, Mary Magdalene and the other Mary went to see the sepulcher.
28:1. In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Мк XVI:2-5; Лк XXIV:1-5; Ин XX:1, 2. Как в настоящем стихе, так и во всех остальных, трудно объединить рассказ Матфея с рассказами других евангелистов, и таким образом согласовать их. «Невероятность, — говорит Альфорд, — что евангелисты знакомы были с рассказами друг друга, становится, в этом отделе их Евангелий, полною невозможностью». Евангелисты говорят о разных явлениях Христа: очевидно, изменяют порядок, в котором должны были следовать события в их исторической последовательности. Это последнее у Матфея наблюдается с первых же стихов рассматриваемой главы. Если бы он вел свое повествование в строго хронологическом порядке, то, очевидно, должен был бы сначала изложить то, о чем говорится у него дальше во 2-4 стихах, потому что рассказанные здесь события, несомненно, были раньше прибытия женщин ко гробу. — Если бы мы имели только русский перевод Евангелия Матфея, то первый стих не доставил бы нам особенных затруднений. Когда суббота, перед наступлением которой Спаситель был погребен, миновала, то, на рассвете следующего дня, т. е., по-нашему, рано утром в воскресенье, пришли ко гробу две женщины с целью «посмотреть» гроб (по Марку — «помазать Его»). При таком достаточно ясном изложении оставалось бы лишь одно затруднение: зачем, говоря о «рассвете первого дня недели», евангелист прибавляет, что это было «по прошествии субботы», хотя и без того было известно, что этот «первый день» всегда следовал за субботой? Никто не говорит: я отправился в путешествие рано утром во вторник, когда окончился понедельник, потому что если бы было просто сказано: я отправился рано утром во вторник, то такая речь была бы сама по себе понятнее без указанной прибавки, а последняя была бы не только ненужным плеоназмом, но и затемняла бы речь. Если от русского текста обратимся к славянскому, то найдем, что он еще менее вразумителен: «в вечер же субботний (исправлено: по вечери же субботнем), свитающи во едину от суббот, прииде Мария Магдалина» и проч. В Вульгате столь же темно: vespere autem sabbati, quae lucescit in prima sabbati, venit Maria Magdalene и проч., т. е. вечером же субботы, который рассветает в первый день субботы (vesper — муж. рода — здесь, очевидно, vespera женск. рода, почему и поставлено quae, пришла Мария Магдалина и проч.). Если теперь от этих переводов мы обратимся к греческому тексту, то найдем, что именно от его неясности зависит и неясность переводов. Толкование здесь затрудняется еще тем, что у евреев день начинался с вечера, и «вечер субботний», т. е., по-нашему, вечер с субботы на первый день недели (воскресенье), мог бы быть назван просто «первым днем». Это, во-первых. Во-вторых, если допустить, что евангелист хотел выразиться так же, как выражаемся мы, т. е. «вечером в субботу», то каким образом возможно было сказать, что этот вечер совпадал с «рассветом» (th epifwskoush eiV mian sabbatwn) первого недельного дня? Было предложено много объяснений этого выражения. 1) «В вечер субботы равносильно сказанному у Луки; глубоким утром (очень рано) и у Марка: при восходе солнца» (Феофилакт). 2) «Oye — после субботы. Так у Плутарха: oye twe basilewV cronwn — после времен царя — и Филострата oye Troikwn — после троянской войны». В русском, очевидно, принято это толкование oye, когда сказано «по прошествии субботы». 3) Под «вечером» (vespera) понимали звезду Венеру, которая называется Lucifer, по греч. esperoV, по латыни vesperus. Но «hаnc stellam non significat graecum oye nec latinum vespere» (эту звезду не означает греческое oye и латинское vespere). 4). «Множественное oye sabbatwn не имеет смысла». Поэтому во многих переводах употребляется единственное — суббота. 5) Выражение у Матфея переделано из diagenomenou tou sabbatou Марка и потеряло всякий смысл. 6). Затруднение исчезает, если мы допустим, что у евреев был «более или менее распространенный обычай» прибавлять не день к ночи, а ночь ко дню, так что существовали два способа счета полных астрономических дней: ночь — день и день — ночь. Если бы так, то выражение Матфея было бы ясно. Но, к сожалению, такой «распространенный обычай у евреев» трудно доказать. Поэтому «должно оставаться, как это ни важно, неизвестным, относится ли oye sabbatwn к вечеру субботы или указывает на ранее воскресное утро». — Самое простое объяснение может заключаться в следующем. Выражение евангелиста oye de sabbatwn относится к разряду тех, которые трудно объясняются грамматически. Тем не менее, реальный смысл их бывает ясен, и, конечно, имея в виду именно этот смысл, Блясс (Gramm. с. 96) переводит выражение «spat» «am sabtah» — поздно в субботу, что почти соответствует русскому переводу и согласно, как с дальнейшими словами евангелиста, так и с показанием Мк XVI:1. — После epifwskoush одни добавляют день (hmera) другие час (wra). Т. е. поздно в субботу, когда день рассветал в одну из суббот; или когда час рассветал — был день или час рассвета. Подставление wra (Цан) вероятнее, потому что дальнейшее mian подразумевает hmeran, и, следовательно, повторение hmeran было бы совершенно излишне. О счете дней у евреев см. прим. к XXI:1. Так как sabbata употреблялось у евреев в смысле недели, то смысл выражения eiV mian sabbatwn — первый день недели — понятен. Выражение это употреблялось у раввинов. Общий смысл первых слов рассматриваемого стиха тот, что когда еще не окончилась полночь, относимая евангелистом к предшествовавшей субботе, и когда только что приближался рассвет следующего дня и т. д. Этим обозначается время, когда женщины подошли ко гробу, без указания, когда они вышли из дому. По Матфею, эти женщины были «Мария Магдалина и другая Мария». Марк называет последнюю «Марией Иаковлевой» — мать Иакова меньшего и Иосия, жена Клеопы или Клопы, и упоминает еще о Саломии (см. прим. к XX:20). По случаю субботнего дня женщины оставались дома и не выходили ко гробу. Указывают на «любопытное совпадение», что у евреев родственники и друзья умершего обыкновенно ходили на его гробницу в третий день после его смерти (когда предположительно начиналось разложение), чтобы удостовериться, что умерший действительно мертв. Комментируя факт, что Авраам увидел гору Мора на третий день (Быт XXII:4), раввины настаивали на важности «третьего дня» в различных событиях истории Израиля и специально говорили о нем в связи с воскресением, ссылаясь в доказательство на Ос VI:2. В одном месте, ссылаясь на то же пророческое изречение, они выводили из Быт XIII:17, что Бог никогда не оставляет душу праведных томится и мучится более трех дней. Во время плача по умершим третий день был как бы сроком, потому что думали, что душа витает около тела до третьего дня и в это время окончательно оставляет свое земное жилище. — Лука не называет здесь женщин по именам, а Иоанн говорит об одной Марии Магдалине. Рассказ Иоанна дает повод думать, что Мария Магдалина пришла первая ко гробу, отделившись от других женщин, которые вышли из разных мест. Основания, по которым это последнее мнение оспаривается, недостаточны. Рассказ Матфея и Марка такому мнению не противоречит. Уходя ко гробу, женщины, очевидно, не знали, что камень запечатан, и что ко гробу приставлена стража (Мк XVI:3). Это служит доказательством, что запечатание гроба и постановление стражи были между временем погребения Христа и окончанием субботы, причем подразумевается, что женщины в этот промежуток времени не посещали гроба.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

For the proof of Christ's resurrection, we have here the testimony of the angel, and of Christ himself, concerning his resurrection. Now we may think that it would have been better, if the matter had been so ordered, that a competent number of witnesses should have been present, and have seen the stone rolled away by the angel, and the dead body reviving, as people saw Lazarus come out of the grave, and then the matter had been past dispute; but let us not prescribe to Infinite Wisdom, which ordered that the witnesses of his resurrection should see him risen, but not see him rise. His incarnation was a mystery; so was this second incarnation (if we may so call it), this new making of the body of Christ, for his exalted state; it was therefore made in secret. Blessed are they that have not seen, and yet have believed. Christ gave such proofs of his resurrection as were corroborated by the scriptures, and by the word which he had spoken (Luke xxiv. 6, 7-44; Mark xvi. 7); for here we must walk by faith, not by sight. We have here,

I. The coming of the good women to the sepulchre.

Observe, 1. When they came; in the end of the sabbath, as it began to dawn toward the first day of the week, v. 1. This fixes the time of Christ's resurrection.

(1.) He arose the third day after his death; that was the time which he had often prefixed, and he kept within it. He was buried in the evening of the sixth day of the week, and arose in the morning of the first day of the following week, so that he lay in the grave about thirty-six or thirty-eight hours. He lay so long, to show that he was really and truly dead; and no longer, that he might not see corruption. He arose the third day, to answer the type of the prophet Jonas (ch. xii. 40), and to accomplish that prediction (Hos. vi. 2), The third day he will raise us up, and we shall live in his sight.

(2.) He arose after the Jewish sabbath, and it was the passover-sabbath; all that day he lay in the grave, to signify the abolishing of the Jewish feasts and the other parts of the ceremonial law, and that his people must be dead to such observances, and take no more notice of them than he did when he lay in the grave. Christ on the sixth day finished his work; he said, It is finished; on the seventh day he rested, and then on the first day of the next week did as it were begin a new world, and enter upon new work. Let no man therefore judge us now in respect of the new moons, or of the Jewish sabbaths, which were indeed a shadow of good things to come, but the substance if of Christ. We may further observe, that the time of the saints' lying in the grave, is a sabbath to them (such as the Jewish sabbath was, which consisted chiefly in bodily rest), for there they rest from their labours (Job iii. 17); and it is owing to Christ.

(3.) He arose upon the first day of the week; on the first day of the first week God commanded the light to shine out of darkness; on this day therefore did he who was to be the Light of the world, shine out of the darkness of the grave; and the seventh-day sabbath being buried with Christ, it arose again in the first-day sabbath, called the Lord's day (Rev. i. 10), and no other day of the week is from henceforward mentioned in all the New Testament than this, and this often, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ, John xx. 19, 26; Acts xx. 7; 1 Cor. xvi. 2. If the deliverance of Israel out of the land of the north superseded the remembrance of that out of Egypt (Jer. xxiii. 7, 8), much more doth our redemption by Christ eclipse the glory of God's former works. The sabbath was instituted in remembrance of the perfecting of the work of creation, Gen. ii. 1. Man by his revolt made a breach upon that perfect work, which was never perfectly repaired till Christ arose from the dead, and the heavens and the earth were again finished, and the disordered hosts of them modelled anew, and the day on which this was done was justly blessed and sanctified, and the seventh day from that. He who on that day arose from the dead, is the same by whom, and for whom, all things were at first created, and now anew created.

(4.) He arose as it began to dawn toward that day; as soon as it could be said that the third day was come, the time prefixed for his resurrection, he arose; after his withdrawings from his people, he returns with all convenient speed, and cuts the work as short in righteousness as may be. He had said to his disciples, that though within a little while they should not see him, yet again a little while, and they should see him, and accordingly he made it as little a while as possible, Isa. liv. 7, 8. Christ arose when the day began to dawn, because then the day-spring from on high did again visit us, Luke i. 78. His passion began in the night; when he hung on the cross the sun was darkened; he was laid in the grave in the dusk of the evening; but he arose from the grave when the sun was near rising, for he is the bright and morning Star (Rev. xxii. 16), the true Light. Those who address themselves early in the morning to the religious services of the Christian sabbath, that they may take the day before them, therein follow this example of Christ, and that of David, Early will I seek thee.

2. Who they were, that came to the sepulchre; Mary Magdalene and the other Mary, the same that attended the funeral, and sat over against the sepulchre, as before they sat over against the cross; still they studied to express their love to Christ; still they were inquiring after him. Then shall we know, if we thus follow on to know. No mention is made of the Virgin Mary being with them; it is probable that the beloved disciple, who had taken her to his own home, hindered her from going to the grave to weep there. Their attendance on Christ not only to the grave, but in the grave, represents his like care for those that are his, when they have made their bed in the darkness. As Christ in the grave was beloved of the saints, so the saints in the grave are beloved of Christ; for death and the grave cannot slacken that bond of love which is between them.

3. What they came to do: the other evangelists say that they came to anoint the body; Matthew saith that they came to see the sepulchre, whether it was as they left it; hearing perhaps, but not being sure, that the chief priests had set a guard upon it. They went, to show their good-will in another visit to the dear remains of their beloved Master, and perhaps not without some thoughts of his resurrection, for they could not have quite forgotten all he had said of it. Note, Visits to the grave are of great use to Christians, and will help to make it familiar to them, and to take off the terror of it, especially visits to the grave of our Lord Jesus, where we may see sin buried out of sight, the pattern of our sanctification, and the great proof of redeeming love shining illustriously even in that land of darkness.

II. The appearance of an angel of the Lord to them, v. 2-4. We have here an account of the manner of the resurrection of Christ, as far as it was fit that we should know.

1. There was a great earthquake. When he died, the earth that received him, shook for fear; now that he arose, the earth that resigned him, leaped for joy in his exaltation. This earthquake did as it were loose the bond of death, and shake off the fetters of the grave, and introduce the Desire of all nations, Hag. ii. 6, 7. It was the signal of Christ's victory; notice was hereby given of it, that, when the heavens rejoiced, the earth also might be glad. It was a specimen of the shake that will be given to the earth at the general resurrection, when mountains and islands shall be removed, that the earth may no longer cover her slain. There was a noise and a shaking in the valley, when the bones were to come together, bone to his bone, Ezek. xxxvii. 7. The kingdom of Christ, which was now to be set up, made the earth to quake, and terribly shook it. Those who are sanctified, and thereby raised to a spiritual life, while it is in the doing find an earthquake in their own bosoms, as Paul, who trembled and was astonished.

2. The angel of the Lord descended from heaven. The angels frequently attended our Lord Jesus, at his birth, in his temptation, in his agony; but upon the cross we find no angel attending him: when his Father forsook him, the angels withdrew from him; but now that he is resuming the glory he had before the foundation of the world, now, behold, the angels of God worship him.

3. He came, and rolled back the stone from the door, and sat upon it. Our Lord Jesus could have rolled back the stone himself by his own power, but he chose to have it done by an angel, to signify that having undertaken to make satisfaction for our sin, imputed to him, and being under arrest pursuant to that imputation, he did not break prison, but had a fair and legal discharge, obtained from heaven; he did not break prison, but an officer was sent on purpose to roll away the stone, and so to open the prison door, which would never have been done, if he had not made a full satisfaction. But being delivered for our offences, to complete the deliverance, he was raised again for our justification; he died to pay our debt, and rose again to take out our acquittance. The stone of our sins was rolled to the door of the grave of our Lord Jesus (and we find the rolling of a great stone to signify the contracting of guilt, 1 Sam. xiv. 33); but to demonstrate that divine justice was satisfied, an angel was commissioned to roll back the stone; not that the angel raised him from the dead, any more than those that took away the stone from Lazarus's grave raised him, but thus he intimated the consent of Heaven to his release, and the joy of Heaven in it. The enemies of Christ had sealed the stone, resolving, like Babylon, not to open the house of his prisoners; shall the prey be taken from the mighty? For this was their hour; but all the powers of death and darkness are under the control of the God of light and life. An angel from heaven has power to break the seal, though it were the great seal of Israel, and is able to roll away the stone, though ever so great. Thus the captives of the mighty are taken away. The angel's sitting upon the stone, when he had rolled it away, is very observable, and bespeaks a secure triumph over all the obstructions of Christ's resurrection. There he sat, defying all the powers of hell to roll the stone to the grave again. Christ erects his seat of rest and seat of judgment upon the opposition of his enemies; the Lord sitteth upon the floods. The angel sat as a guard to the grave, having frightened away the enemies' black guard; he sat, expecting the women, and ready to give them an account of his resurrection.

4. That his countenance was like lightning, and his raiment white as snow, v. 3. This was a visible representation, by that which we call splendid and illustrious, of the glories of the invisible world, which know no difference of colours. His look upon the keepers was like flashes of lightning; he cast forth lightning, and scattered them, Ps. cxliv. 6. The whiteness of his raiment was an emblem not only of purity, but of joy and triumph. When Christ died, the court of heaven went into keep mourning, signified by the darkening of the sun; but when he arose, they again put on the garments of praise. The glory of this angel represented the glory of Christ, to which he was now risen, for it is the same description that was given of him in his transfiguration (ch. xvii. 2); but when he conversed with his disciples after his resurrection, he drew a veil over it, and it bespoke the glory of the saints in their resurrection, when they shall be as the angels of God in heaven.

5. That for fear of him the keepers did shake, and became as dead men, v. 4. They were soldiers, that thought themselves hardened against fear, yet the very sight of an angel struck them with terror. Thus when the Son of God arose to judgment, the stout-hearted were spoiled, Ps. lxxvi. 5, 9. Note, The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. They did shake; the word eseisthesan is the same with that which was used for the earthquake, v. 2, seismos. When the earth shook, these children of the earth, that had their portion in it, shook too; whereas, those that have their happiness in things above, though the earth be removed, yet are without fear. The keepers became as dead men, when he whom they kept guard upon became alive, and they whom they kept guard against revived with him. It struck a terror upon them, to see themselves baffled in that which was their business here. They were posted here, to keep a dead man in his grave--as easy a piece of service surely as was ever assigned them, and yet it proves too hard for them. They were told that they must expect to be assaulted by a company of feeble faint-hearted disciples, who for fear of them would soon shake and become as dead men, but are amazed when they find themselves attacked by a mighty angel, whom they dare not look in the face. Thus doth God frustrate his enemies by frightening them, Ps. ix. 20.

III. The message which this angel delivered to the women, v. 5-7.

1. He encourages them against their fears, v. 5. To come near to graves and tombs, especially in silence and solitude, has something in it frightful, much more was it so to those women, to find an angel at the sepulchre; but he soon makes them easy with the word, Fear not ye. The keepers shook, and became as dead men, but, Fear not ye. Let the sinners in Zion be afraid, for there is cause for it; but, Fear not, Abraham, nor any of the faithful seed of Abraham; why should the daughters of Sarah, that do well, be afraid with any amazement? 1 Pet. iii. 6. "Fear not ye. Let not the news I have to tell you, be any surprise to you, for you were told before that your Master would rise; let it be no terror to you, for his resurrection will be your consolation; fear not any hurt, that I will do you, nor nay evil tidings I have to tell you. Fear not ye, for I know that ye seek Jesus. I know you are friends to the cause. I do not come to frighten you, but to encourage you." Note, Those that seek Jesus, have no reason to be afraid; for, if they seek him diligently they shall find him, and shall find him their bountiful Rewarder. All our believing enquiries after the Lord Jesus are observed, and taken notice of, in heaven; I know that ye seek Jesus; and shall certainly be answered, as these were, with good words, and comfortable words. Ye seek Jesus that was crucified. He mentions his being crucified, the more to commend their love to him; "You seek him still, though he was crucified; you retain your kindness for him notwithstanding." Note, True believers love and seek Christ, not only though he was crucified, but because he was so.

2. He assures them of the resurrection of Christ; and there was enough in that to silence their fears (v. 6); He is not here, for he is risen. To be told He is not here, would have been no welcome news to those who sought him, if it had not been added, He is risen. Note, It is matter of comfort to those who seek Christ, and miss of finding him where they expected, that he is risen: if we find him not in sensible comfort, yet he is risen. We must not hearken to those who say, Lo, here is Christ, or, Lo, he is there, for he is not here, he is not there, he is risen. In all our enquiries after Christ, we must remember that he is risen; and we must seek him as one risen. (1.) Not with any gross carnal thoughts of him. There were those that knew Christ after the flesh; but now henceforth know we him so no more, 2 Cor. v. 16. It is true, he had a body; but it is now a glorified body. They that make pictures and images of Christ, forget that he is not here, he is risen; our communion with him must be spiritual, by faith in his word, Rom. x. 6-9. (2.) We must seek him with great reverence and humility, and an awful regard to his glory, for he is risen. God has highly exalted him, and given him a name above every name, and therefore every knee and every soul must bow before him. (3.) We must seek him with a heavenly mind; when we are ready to make this world our home, and to say, It is good to be here, let us remember our Lord Jesus is not here, he is risen, and therefore let not our hearts be here, but let them rise too, and seek the things that are above, Col. iii. 1-3; Phil. iii. 20.

Two things the angel refers these women to, for the confirmation of their faith, touching Christ's resurrection.

[1.] To his word now fulfilled, which they might remember; He is risen, as he said. This he vouches as the proper object of faith; "He said that he would rise, and you know that he is the Truth itself, and therefore have reason to expect that he should rise; why should you be backward to believe that which he told you would be?" Let us never think that strange, of which the word of Christ has raised our expectations, whether the sufferings of this present time, or the glory that is to be revealed. If we remember what Christ hath said to us, we shall be the less surprised at what he does with us. This angel, when he said. He is not here, he is risen, makes it to appear that he preaches no other gospel than what they had already received, for he refers himself to the word of Christ as sufficient to bear him out; He is risen, as he said.

[2.] To his grave now empty, which they might look into; "Come, see the place where the Lord lay. Compare what you have heard, with what you see, and, putting both together, you will believe. You see that he is not here, and, remembering what he said, you may be satisfied that he is risen; come, see the place, and you will see that he is not there, you will see that he could not be stolen thence, and therefore must conclude that he is risen." Note, It may be of use to affect us, and may have a good influence upon us, to come, and with an eye of faith see the place where the Lord lay. See the marks he has there left of his love in condescending so low for us; see how easy he has made that bed, and how lightsome, for us, by lying in it himself; when we look into the grave, where we expect we must lie, to take off the terror of it, let us look into the grave where the Lord lay; the place where our Lord lay, so the Syriac. The angels own him for their Lord, as well as we; for the whole family, both in heaven and earth, is named from him.

3. He directs them to go carry the tidings of it to his disciples (v. 7); Go quickly, and tell his disciples. It is probable that they were for entertaining themselves with the sight of the sepulchre and discourse with the angels. It was good to be here, but they have other work appointed them; this is a day of good tidings, and though they have the premier seisin of the comfort, the first taste of it, yet they must not have the monopoly of it, must not hold their peace, any more than those lepers, 2 Kings vii. 9. They must go tell the disciples. Note, Public usefulness to others must be preferred before the pleasure of secret communion with God ourselves; for it is more blessed to give than to receive. Observe,

(1.) The disciples of Christ must first be told the news; not, Go, tell the chief priests and the Pharisees, that they may be confounded; but, Tell the disciples, that they may be comforted. God anticipates the joy of his friends more than the shame of his enemies, though the perfection of both is reserved for hereafter. Tell his disciples; it may be they will believe your report, however tell them, [1.] That they may encourage themselves under their present sorrows and dispersions. It was a dismal time with them, between grief and fear; what a cordial would this be to them now, to hear, their Master is risen! [2.] That they may enquire further into it themselves. This alarm was sent them, to awaken them from that strange stupidity which had seized them, and to raise their expectations. This was to set them on seeking him, and to prepare them for his appearance to them. General hints excite to closer searches. They shall now hear of him, but shall very shortly see him. Christ discovers himself gradually.

(2.) The women are sent to tell it to them, and so are made, as it were, the apostles of the apostles. This was an honour put upon them, and a recompence for their constant affectionate adherence to him, at the cross, and in the grave, and a rebuke to the disciples who forsook him. Still God chooses the weak things of the world, to confound the mighty, and puts the treasure, not only into earthen vessels, but here into the weaker vessels; as the woman, being deceived by the suggestions of an evil angel, was first in the transgression (1 Tim. ii. 14), so these women, being duly informed by the instructions of a good angel, were first in the belief of the redemption from transgression by Christ's resurrection, that that reproach of their sex might be rolled away, by putting this in the balance against it, which is their perpetual praise.

(3.) They were bid to go quickly upon this errand. Why, what haste was there? Would not the news keep cold, and be welcome to them at any time? Yes, but they were now overwhelmed with grief, and Christ would have this cordial hastened to them; when Daniel was humbling himself before God for sin, the angel Gabriel was caused to fly swiftly with a message of comfort, Dan. ix. 21. We must always be ready and forward; [1.] To obey the commands of God, Ps. cxix. 60. [2.] To do good to our brethren, and to carry comfort to them, as those that felt from their afflictions; Say not, Go, and come again, and to-morrow I will give; but now quickly.

(4.) They were directed to appoint the disciples to meet him in Galilee. There were other appearances of Christ to them before that in Galilee, which were sudden and surprising; but he would have one to be solemn and public, and gave them notice of it before. Now this general rendezvous was appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In kindness to those of his disciples that remained in Galilee, and did not (perhaps they could not) come up to Jerusalem; into that country therefore he would go, to manifest himself to his friends there. I know thy works, and where thou dwellest. Christ knows where his disciples dwell, and will visit there. Note, The exaltation of Christ doth not make him forget the meaner and poorer sort of his disciples, but even to them that are at a distance from the plenty of the means of grave he will graciously manifest himself. [2.] In consideration of the weakness of his disciples that were now at Jerusalem, who as yet were afraid of the Jews, and durst not appear publicly, and therefore this meeting was adjourned to Galilee. Christ knows our fears, and considers our frame, and made his appointment where there was least danger of disturbance.

Lastly, The angel solemnly affirms upon his word the truth of what he had related to them; "Lo, I have told you, you may be assured of it, and depend upon it; I have told you, who dare not tell a lie." The word spoken by angels was stedfast, Heb. ii. 2. God had been wont formerly to make known his mind to his people by the ministration of angels, as at the giving of the law; but as he intended in gospel times to lay aside that way of communication (for unto the angels hath he not put in subjection the world to come, nor appointed them to be the preachers of the gospel), this angel was now sent to certify the resurrection of Christ to the disciples, and so leave it in their hands to be published to the world, 2 Cor. iv. 7. In saying, Lo, I have told you, he doth, as it were, discharge himself from the blame of their unbelief, if they should not receive this record, and throw it upon them; "I have done my errand, I have faithfully delivered my message, now look you to it, believe it at your peril; whether you will hear or whether you will forbear, I have told you." Note, Those messengers from God, that discharge their trust faithfully, may take the comfort of that, whatever the success be, Acts xx. 26, 27.

IV. The women's departure from the sepulchre, to bring notice to the disciples, v. 8. And observe,

1. What frame and temper of spirit they were in; They departed with fear and great joy; a strange mixture, fear and joy at the same time, in the same soul. To hear that Christ was risen, was matter of joy; but to be led into his grave, and to see an angel, and talk with him about it, could not but cause fear. It was good news, but they were afraid that it was too good to be true. But observe, it is said of their joy, I was great joy; it is not said so of their fear. Note, (1.) Holy fear has joy attending it. They that serve the Lord with reverence, serve him with gladness. (2.) Spiritual joy is mixed with trembling, Ps. ii. 11. It is only perfect love and joy that will cast out all fear.

2. What haste they made; They did run. The fear and joy together quickened their pace, and added wings to their motion; the angel bid them go quickly, and they ran. Those that are sent on God's errand must not loiter, or lose time; where the heart is enlarged with the glad tidings of the gospel, the feet will run the way of God's commandments.

3. What errand they went upon; They ran, to bring his disciples word. Not doubting but it would be joyful news to them, they ran, to comfort them with the same comforts wherewith they themselves were comforted of God. Note, The disciples of Christ should be forward to communicate to each other their experiences of sweet communion with heaven; should tell others what God has done for their souls, and spoken to them. Joy in Christ Jesus, like the ointment of the right hand, will betray itself, and fill all places within the lines of its communication with its odours. When Samson found honey, he brought it to his parents.

V. Christ's appearing to the women, to confirm the testimony of the angel, v. 9, 10. These zealous good women not only heard the first tidings of him, but had the first sight of him, after his resurrection. The angel directed those that would see him, to go to Galilee, but before that time came, even here also, they looked after him that lives, and sees them. Note, Jesus Christ is often better than his word, but never worse; often anticipates, but never frustrates, the believing expectations of his people.

Here is, 1. Christ's surprising appearance to the women; As they went to tell his disciples, behold, Jesus met them. Note, God's gracious visits usually meet us in the way of duty, and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected, or ever they were aware, Cant. vi. 12. Note, Christ is nearer to his people than they imagine. They needed not descend into the deep, to fetch Christ thence; he was not there, he was risen; nor go up to heaven, for he was not yet ascended: but Christ was high them, and still in the word is nigh us.

2. The salutation wherewith he accosted them; All hail--chairete. We use the old English form of salutation, wishing all health to those we meet; for so All hail signifies, and is expressive of the Greek form of salutation here used, answering to that of the Hebrew, Peace be unto you. And it bespeaks, (1.) The good-will of Christ to us and our happiness, even since he entered upon his state of exaltation. Though he is advanced, he wishes us as well as ever, and is as much concerned for our comfort. (2.) The freedom and holy familiarity which he used in his fellowship with his disciples; for he called them friends. But the Greek word signifies, Rejoice ye. They were affected both with fear and joy; what he said to them tended to encourage their joy (v. 9), Rejoice ye, and to silence their fear (v. 10), Be not afraid. Note, It is the will of Christ that his people should be a cheerful joyful people, and his resurrection furnishes them with abundant matter for joy.

3. The affectionate respect they paid him; They came, and held him by the feet, and worshipped him. Thus they expressed, (1.) The reverence and honour they had for him; they threw themselves at his feet, put themselves into a posture of adoration, and worshipped him with humility and godly fear, as the Son of God, and now exalted. (2.) The love and affection they had to him; they held him, and would not let him go, Cant. iii. 4. How beautiful were the feet of the Lord Jesus to them! Isa. lii. 7. (3.) The transport of joy they were in, now that they had this further assurance of his resurrection; they welcomed it with both arms. Thus we must embrace Jesus Christ offered us in the gospel, with reverence cast ourselves at his feet, by faith take hold of him, and with love and joy lay him near our hearts.

4. The encouraging words Christ said to them, v. 10. We do not find that they said any thing to him, their affectionate embraces and adorations spoke plainly enough; and what he said to them was no more than what the angel had said (v. 5, 7); for he will confirm the word of his messengers (Isa. xliv. 26); and his way of comforting his people, is, by his Spirit to speak over again to their hearts the same that they had heard before from his angels, the ministers. Now observe here,

(1.) How he rebukes their fear; Be not afraid. They must not fear being imposed upon by these repeated notices of his resurrection, nor fear any hurt from the appearance of one from the dead; for the news, though strange, was both true and good. Note, Christ arose from the dead, to silence his people's fears, and there is enough in that to silence them.

(2.) How he repeats their message; "Go, tell my brethren, that they must prepare for a journey into Galilee, and there they shall see me." If there be any communion between our souls and Christ, it is he that appoints the meeting, and he will observe the appointment. Jerusalem had forfeited the honour of Christ's presence, it was a tumultuous city, therefore he adjourns the meeting to Galilee. Come, my beloved, let us go forth, Cant. vii. 11. But that which is especially observable here, is, that he calls his disciples his brethren. Go, tell my brethren, not only those of them that were akin to him, but all the rest, for they are all his brethren (ch. xii. 50), but he never called them so till after his resurrection, here and John xx. 17. Being by the resurrection himself declared to be the Son of God with power, all the children of God were thereby declared to be his brethren. Being the First-begotten from the dead, he is become the First-born among many brethren, even of all that are planted together in the likeness of his resurrection. Christ did not now converse so constantly and familiarly with his disciples as he had done before his death; but, lest they should think him grown strange to them, he gives them this endearing title, Go to my brethren, that the scripture might be fulfilled, which, speaking of his entrance upon his exalted state, saith, I will declare thy name unto my brethren. They had shamefully deserted him in his sufferings; but, to show that he could forgive and forget, and to teach us to do so, he not only continues his purpose to meet them, but calls them brethren. Being all his brethren, they were brethren one to another, and must love as brethren. His owning them for his brethren put a great honour upon them, but withal gave them an example of humility in the midst of that honour.
Adam Clarke: Commentary on the Bible - 1831
28:1: In the end of the Sabbath - Οψε δε σαββατων. After the end of the week: this is the translation given by several eminent critics; and in this way the word οψε is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, της ημερας οψε ην - the day was ended. Plutarch, οψε των βασιλεως χρονων - after the times of the king. Philostratus οψε των Τροικων - after the Trojan war. See Rosenmuller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, signifies both evening and night. Gen 1:5; Mar 6:47. Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the third day after our Lord's crucifixion; what is called our Sunday morning, or first day of the next week.
Came - to see the sepulchre - That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, Joh 11:31, and to embalm the body of our Lord, Luk 24:1. St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod's steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, Mat 27:56. Were not Mary and Salome two distinct persons?
Albert Barnes: Notes on the Bible - 1834
28:1: In the end of the sabbath - The word "end" here means the same as "after" the Sabbath - that is, after the Sabbath was fully completed or finished, and may be expressed in this manner: "In the night following the Sabbath, for the Sabbath closed at sunset, as it began to dawn," etc.
As it began to dawn toward the first day of the week - The word "dawn" is not of necessity in the original. The word there properly means as the first day "approached," or drew on, without specifying the precise time. Mark says Mar 16:1-2 that it was after "the sabbath was past, and very early in the morning, at the rising of the sun" - that is, not that the sun "was risen," but that it was about to rise, or at the early break of day. Luke says Luk 24:1 that it was "very early in the morning;" in the Greek text, "deep twilight," or when there was scarcely any light. John Joh 20:1 says it was "very early, while it was yet dark" - that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.
The first day of the week - The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, that day has always been observed in commemoration of so glorious an event.
Came Mary Magdalene and the other Mary - From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The "other Mary" was not the mother of Jesus, but the mother of James and Joses (Mark). Mark says that "Salome" attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke Luk 24:10 it appears that Joanna, wife of Chusa, Herod's steward (see Luk 8:3), was with them. These four women, Mark says Mar 16:1, having bought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Luk 23:56. They now, according to Mark, completed the preparation and bought more; or the meaning in Mark may be merely that, "having bought" sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this, probably, because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for while one mentions only the names of a part of those who were there, he does not deny that "others" were present also. It is an old maxim, that "he who mentions a few does not deny that there are more."
To see the sepulchre - To see whether was as it had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not "deny" that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes; but that was done in haste - it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came that they might embalm his body more deliberately, or at least that they might "anoint the bandages" and complete the work of embalming.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:1: the end: The Hebrew word Schabbath from which our English word is derived, signifies rest, and is applied to all solemn festivals, equally with that one day of every week devoted to the worship of God; Eze 20:21, "they polluted my sabbaths." Three evangelists say, the transaction recorded in this verse, occurred upon the first day of the week, early in the morning, about sunrising, and John says, while it was yet dark. Οψε [Strong's G3796], σαββατων [Strong's G4521], does not signify "in the evening of sabbath," but "sabbaths." Hence, the great feast having been concluded, the term "end of the sabbaths" denotes the time very clearly. Again, it may be observed that the Jews, speaking of their passover, sometimes speak according to their civil computation, wherein they measured their days from sun-rising to sun-rising. Sometimes according to their sacred computation, which was from sun-set to sun-set. This reconciles Num 28:18, which seems to make the fourteenth day of the first month, the first day of unleavened bread. Mar 16:1, Mar 16:2; Luk 23:56, Luk 24:1, Luk 24:22; Joh 20:1-10
Mary Magdalene: Mat 27:56, Mat 27:61
Geneva 1599
28:1 In (1) the (a) end of the sabbath, as it (b) began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.
(1) Christ, having routed death in the tomb, rises by his own power, as the angel immediately witnesses.
(a) At the going out of the sabbath, that is, about daybreak after the Roman manner of telling time, which considers the natural day to be from the rising of the sun to the next sunrise: and not as the Hebrews, which count from evening to evening.
(b) When the morning of the first day after the sabbath began to dawn: and that first day is the same as that which we now call Sunday, or the Lord's day.
John Gill
28:1 In the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mk 16:1, and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call , "the goings out of the sabbath"; and as Mark says, Mk 16:1, "when the sabbath was past": that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, "the evening of the sabbath"; and the Persic version, "the night of the sabbath"; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day.
As it began to dawn; not the day, but the night; a way of speaking used by the Jews, who call the night, "light": thus they say (y), , "on the light, or night of the fourteenth" (of the month Nisan) "they search for leavened bread", &c. And so the word is used, in Lk 23:54, of the eve of the sabbath, or the beginning of it, as here of the going out of it;
towards the first day of the week, or "sabbaths"; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath, &c. take an instance or two (z).
"The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor , "on the first day of the sabbath", or week, that they may not go from rest and delight, to labour and fasting, and die.''
On which the Gemara has these words (a);
"the stationary men go into the synagogue, and sit four fastings; , "on the second of the sabbath", or "week": on the third, and on the fourth, and on the fifth.''
Came Mary Magdalene, and the other Mary, the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, Mk 16:1. There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was "at the end of the sabbath, when it began to dawn; towards the first day of the week". John says, that "Mary Magdalene" came "when it was yet dark", Jn 20:1, and yet Mark says, that they came "at the rising of the sun", Mk 16:2. Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising. From all the accounts it is clear, that he rose, as is expressly said, Mk 16:9, on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said,
to see the sepulchre: not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose.
(y) Misn. Pesachim, c. 1. sect. 1. Vid. Maimon. & Bartenora in ib. (z) Misn. Taanilh, c. 4. sect. 3. (a) T. Bab. Taanith, fol. 27. 2. Vid. T. Bab. Nidda, fol. 4. 2. & 11. 1. & 67. 2.
John Wesley
28:1 Mk 16:1; Lk 24:1; Jn 20:1
Robert Jamieson, A. R. Fausset and David Brown
28:1 GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mk 16:1-8; Lk 24:1-8; Jn 20:1). (Mt 28:1-15)
In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight.
toward the first day of the week--Luke (Lk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Jn 20:1) says, "when it was yet dark." See on Mk 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus.
came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mt 27:56; Mt 27:61).
to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mk 16:1-2).
And, behold, there was--that is, there had been, before the arrival of the women.
a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.
28:228:2: Եւ ահա շարժո՛ւմն մեծ եղեւ. զի հրեշտակ Տեառն իջեալ յերկնից, մատուցեալ ՚ի բա՛ց թաւալեցոյց զվէմն ՚ի դրա՛ց անտի՝ եւ նստէ՛ր ՚ի վերայ նորա.
2 Եւ ահա մեծ երկրաշարժ եղաւ, որովհետեւ Տիրոջ հրեշտակը երկնքից իջնելով՝ մօտեցաւ, դռնից վէմը մի կողմ գլորեց ու նստեց նրա վրայ
2 Ահա մեծ երկրաշարժ մը եղաւ, վասն զի Տէրոջը հրեշտակը երկինքէն իջնելով, գնաց դռնէն մէկդի գլորեց քարը ու անոր վրայ նստաւ։
Եւ ահա շարժումն մեծ եղեւ, զի հրեշտակ Տեառն իջեալ յերկնից մատուցեալ ի բաց թաւալեցոյց զվէմն ի դրաց անտի, եւ նստէր ի վերայ նորա:

28:2: Եւ ահա շարժո՛ւմն մեծ եղեւ. զի հրեշտակ Տեառն իջեալ յերկնից, մատուցեալ ՚ի բա՛ց թաւալեցոյց զվէմն ՚ի դրա՛ց անտի՝ եւ նստէ՛ր ՚ի վերայ նորա.
2 Եւ ահա մեծ երկրաշարժ եղաւ, որովհետեւ Տիրոջ հրեշտակը երկնքից իջնելով՝ մօտեցաւ, դռնից վէմը մի կողմ գլորեց ու նստեց նրա վրայ
2 Ահա մեծ երկրաշարժ մը եղաւ, վասն զի Տէրոջը հրեշտակը երկինքէն իջնելով, գնաց դռնէն մէկդի գլորեց քարը ու անոր վրայ նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:22: И вот, сделалось великое землетрясение, ибо Ангел Господень, сошедший с небес, приступив, отвалил камень от двери гроба и сидел на нем;
28:2  καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ.
28:2. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"σεισμὸς (a-shaking-of) ἐγένετο ( it-had-became ) μέγας: (great) ἄγγελος (a-messenger) γὰρ (therefore) Κυρίου (of-Authority-belonged) καταβὰς (having-had-stepped-down) ἐξ (out) οὐρανοῦ (of-a-sky) καὶ (and) προσελθὼν (having-had-came-toward) ἀπεκύλισε (it-rolled-off) τὸν (to-the-one) λίθον (to-a-stone) καὶ (and) ἐκάθητο ( it-was-sitting-down ) ἐπάνω (upon-up-unto-which) αὐτοῦ. (of-it)
28:2. et ecce terraemotus factus est magnus angelus enim Domini descendit de caelo et accedens revolvit lapidem et sedebat super eumAnd behold there was a great earthquake. For an angel of the Lord descended from heaven and coming rolled back the stone and sat upon it.
2. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.
28:2. And behold, a great earthquake occurred. For an Angel of the Lord descended from heaven, and as he approached, he rolled back the stone and sat down on it.
28:2. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it:

2: И вот, сделалось великое землетрясение, ибо Ангел Господень, сошедший с небес, приступив, отвалил камень от двери гроба и сидел на нем;
28:2  καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ.
28:2. et ecce terraemotus factus est magnus angelus enim Domini descendit de caelo et accedens revolvit lapidem et sedebat super eum
And behold there was a great earthquake. For an angel of the Lord descended from heaven and coming rolled back the stone and sat upon it.
28:2. And behold, a great earthquake occurred. For an Angel of the Lord descended from heaven, and as he approached, he rolled back the stone and sat down on it.
28:2. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
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
2 Матфей отступает здесь от рассказа других евангелистов и только один сообщает эти подробности. Нельзя придумать обстоятельств более величественных. Прежде всего, было «великое землетрясение» (seismoV egeneto megaV). И здесь опять нет никакой надобности предполагать, что эти слова евангелиста не указывают на физическое землетрясение, как и во время распятия. Можно согласиться разве только с тем, что вместо нескольких подземных ударов, как при распятии, в это время был один очень сильный. Но допускать и это, собственно, нет никакой надобности. Сделалось вообще сильное землетрясение, если толковать слова евангелиста в их буквальном смысле. Это было новое землетрясение, бывшее как бы отзвуком и возобновлением первого, при распятии. Несомненно, так часто бывает при естественных землетрясениях. Одновременно с сильным подземным ударом сошел Ангел с неба и отвалил камень от гроба. И одновременно же с этим вышел из гроба воскресший Христос. Встречающиеся здесь иные толкования события представляются, по меньшей мере, ни на чем не основанными и, несомненно, сильно умаляют величие чуда. Златоуст говорит: что «по воскресении приходит Ангел. Для чего же приходит он и отваливает камень? Для жен, которые увидели его тогда во гробе». Так и Зигабен: «Христос воскрес прежде, чем сошел Ангел». Такие толкования предлагались с целью показать, что Христос, обладая теперь одухотворенным телом, мог так же беспрепятственно выйти из гроба, когда камень был к нему привален, как и пройти через запертые двери (Ин XX:19). В новое время говорили, что seismoV не было, собственно, землетрясением, но внезапным открытием гроба сошедшим или сходящим Ангелом, как показывает gar. Отваление камня не произошло естественным способом, но через сотрясение, — слово, которое здесь (seismoV). Нельзя предполагать, что воскресение совершилось в это время, как некоторые воображали и как пишется на картинах. Оно было раньше. Такие мнения высказываются на том основании, что женщины не видели, как Ангел сходил с неба и отвалил камень. Они сами ничего не видели, а могли вывести об обстоятельствах воскресения из того, что увидели после. Но все это — гиперкритика. Забывается один важный фактор при настоящих обстоятельствах — воины, сберегавшие гроб. Они были, по смыслу рассказа, первыми и ближайшими свидетелями воскресения и могли сообщать о нем после, так как трудно допустить, чтобы, подкупленные первосвященниками, никто из них не решился, хотя бы и через несколько времени, рассказать о таком чуде всей правды (ср. tineV — ст. 11). Можно, однако, допустить, что стражи не видели самого воскресения Христа, но были свидетелями чудесных явлений сошествия Ангела и отпадения камня от гроба. Это все, что мы знаем о первоначальном событии. Оно собственно покрыто полною неизвестностью и справедливо замечают, что евангелисты повествуют только о результатах воскресения, т. е. — о последовавших затем событиях, а не о самом воскресении. Во время самого акта воскресения женщины были на пути ко гробу. — От «двери гроба» этих слов нет в Син. BD, латинских переводах и Сиросин. Нельзя не видеть, что без этой прибавки речь евангелистов — более сжатая, сильная и с внешней стороны красивая.
Adam Clarke: Commentary on the Bible - 1831
28:2: A great earthquake - Σεισμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel's appearance. All this had taken place before the women reached the sepulchre.
The angel of the Lord descended from heaven - Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from God, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb.
Albert Barnes: Notes on the Bible - 1834
28:2: There was a great earthquake - Rather there "had been." It does not mean that this was while they were there, or while they were going, but that there "had been" so violent a commotion as to remove the stone. The word rendered here as "earthquake" does not of necessity mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone.
And sat upon it - Sat upon it when the keepers saw him, Mat 28:4. It is not said that he was sitting when he appeared to the women. From Luke it would rather appear that he was standing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: there: Mat 27:51-53; Act 16:26; Rev 11:19
was: or, had been
for: Mar 16:3-5; Luk 24:2-5; Joh 20:1, Joh 20:12, Joh 20:13; Ti1 3:16; Pe1 1:12
John Gill
28:2 And behold there was a great earthquake,.... Or "there had been one"; which, how far it reached, and whether further than the spot of ground in which the sepulchre was, is not certain: it was an emblem of the shaking of the earth by the preaching of the Gospel, the sound of which was now to go after Christ's resurrection to the ends of the world; and a prelude of the general resurrection, when the earth shall be shaken, and the graves opened, and the dead come forth; and was a symbol and token of the presence and majesty of Christ, at whose rising, as at his death, the earth shook and trembled. Think whether the watch could now be asleep, as they afterwards gave out, Mt 28:13. The Persic version renders it very wrongly; "and there was great consternation and fear"; which was the consequence of the earthquake, and the descent of the angel, and was so great that it was not possible for the keepers to sleep, if ever so much inclined:
for the angel of the Lord descended from heaven; perhaps Gabriel, who brought the news of the conception of Christ to the virgin, and of his incarnation to the shepherds, and might be the same angel that strengthened him in the garden: nor is this any contradiction to the other evangelists, which speak of two angels, Lk 24:4, for Matthew does not say there were no more than one, though he makes mention but of one.
And came and rolled back the stone from the door; of the sepulchre, which by Joseph, or his orders, was put there, and was sealed by the Jews. This might be done, that way might be made for the risen body of Christ to pass out of the sepulchre; for to suppose, as some do, that he penetrated through this stone with his risen body, is not to be credited: it is true, he could have caused the stone to have given way, or removed it himself, and put it in the place again; as he caused the doors of the house in which the disciples were, to open and shut so quick, that they could not discern it when he appeared in the midst of them, Jn 20:19; see Acts 12:10, but he might choose to do it by the ministry of an angel, which is no ways derogatory to his power and majesty, but rather agreeable. Moreover, this might be done, that the women might have access to the sepulchre, and enter into it, which was the thing they were concerned about by the way, who should roll away the stone for them. Besides, this the angel did, as a token that Christ was risen, and to let the guard know as much, who, if they thought fit, might come and see what was done; but chiefly the stone was rolled away by the angel, as an emblem of the acquittance and discharge of Christ, as the surety of his people. He had taken upon him their sins; he had bore them in his body on the tree; he had suffered and died for them, and was laid as a prisoner in the grave; and now full satisfaction being made, an angel is sent from heaven to roll away the stone; thereby signifying, that the debt was fully paid, and he was now legally discharged. It is added,
and sat upon it; thereby showing who it was that rolled it away; that it was done by him, not by the earthquake, nor by any human power: he sat there defying the guard of soldiers to come nigh; and waiting for the coming of the women, to tell them the good news, that their Lord was risen; and as the keeper of the sepulchre, that no corpse might be brought and laid in the room of Christ, and it be said that he was not risen. This posture of the angel does not contradict what other evangelists say of this, and the other angel, that they stood by the women, and also were sitting in the sepulchre, Mk 16:5, for each was true: when the women first came, the angel sat upon the stone; after that, with the other, stood by them; when having invited them to the grave, placed themselves, sitting the one at the head, and the other at the feet, where the body of Christ had lain.
John Wesley
28:2 An angel of the Lord had rolled away the stone and sat upon it - St. Luke and St. John speak of two angels that appeared: but it seems as if only one of them had appeared sitting on the stone without the sepulchre, and then going into it, was seen with another angel, sitting, one where the head, the other where the feet of the body had lain.
28:328:3: եւ էր տեսի՛լ նորա իբրեւ զփայլակն, եւ հանդերձ նորա սպիտա՛կ իբրեւ զձիւն։
3 Նրա տեսքը փայլակի նման էր, ու նրա զգեստը՝ սպիտակ, ինչպէս ձիւնը
3 Անոր տեսքը փայլակի պէս էր ու անոր հանդերձները՝ ձիւնի պէս ճերմակ։
եւ էր տեսիլ նորա իբրեւ զփայլակն, եւ հանդերձ նորա սպիտակ իբրեւ զձիւն:

28:3: եւ էր տեսի՛լ նորա իբրեւ զփայլակն, եւ հանդերձ նորա սպիտա՛կ իբրեւ զձիւն։
3 Նրա տեսքը փայլակի նման էր, ու նրա զգեստը՝ սպիտակ, ինչպէս ձիւնը
3 Անոր տեսքը փայլակի պէս էր ու անոր հանդերձները՝ ձիւնի պէս ճերմակ։
zohrab-1805▾ eastern-1994▾ western am▾
28:33: вид его был, как молния, и одежда его бела, как снег;
28:3  ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών.
28:3. ἦν (It-was) δὲ (moreover) ἡ (the-one) εἰδέα (a-sight) αὐτοῦ (of-it) ὡς (as) ἀστραπὴ (a-gleaming-along) καὶ (and) τὸ (the-one) ἔνδυμα (a-vesting-in-to) αὐτοῦ (of-it) λευκὸν (white) ὡς (as) χιών. (a-snow)
28:3. erat autem aspectus eius sicut fulgur et vestimentum eius sicut nixAnd his countenance was as lightning and his raiment as snow.
3. His appearance was as lightning, and his raiment white as snow:
28:3. Now his appearance was like lightning, and his vestment was like snow.
28:3. His countenance was like lightning, and his raiment white as snow:
His countenance was like lightning, and his raiment white as snow:

3: вид его был, как молния, и одежда его бела, как снег;
28:3  ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών.
28:3. erat autem aspectus eius sicut fulgur et vestimentum eius sicut nix
And his countenance was as lightning and his raiment as snow.
28:3. Now his appearance was like lightning, and his vestment was like snow.
28:3. His countenance was like lightning, and his raiment white as snow:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 Во всяком апокрифическом вымысле было бы, вероятно, сказано иначе. В нем выведен бы был сам блистающий и сияющий Христос. Евангелисты же, говоря о факте воскресения, первоначально ничего не говорят о воскресшем Христе. Вместо Него женщинам представляется величественное явление Ангела. «Вид» — здесь разумеется не лицо, а вообще вся наружность. Возможно, что Ангел не казался таким до того времени, как его увидели женщины. В Новом Завете выражение eidea встречается только здесь; но в Ветхом — Дан 1, 15; 2 Мак III:16 и часто у греков. Может быть, astraph (молния) здесь следует понимать в том смысле, что от Ангела исходили лучи, похожие на молнии. Но хотя у Платона в «Федре» и встречается выражение eidon thn oyin... astraptousan (Мейер), мы не можем представить, каково было это явление. Присутствие Ангела указывало на крайнее величие и блеск совершавшегося события.
Adam Clarke: Commentary on the Bible - 1831
28:3: His countenance - His appearance, ἡ ιδεα αυτου; or, his face, for so the word is used in some of the best Greek writers. It seems, from Mar 16:5, that this angel had assumed the appearance of a young man.
Like lightning - Coruscations of glory continually flaming from his face. This might produce the confusion mentioned Mat 28:2.
His raiment white as snow - He was clothed in garments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in black robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Savior. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety?
Albert Barnes: Notes on the Bible - 1834
28:3: His countenance - In our language the word "countenance" refers to the "face only;" in the original it refers to his "whole person." His "general aspect, or the appearance of the angel himself," was, etc.
Like lightning - Peculiarly bright and shining.
His raiment white as snow - Celestial beings are usually represented as clothed in white, Act 1:10; Dan 7:9; Rev 3:4-5; Rev 4:4; Rev 7:13-14. White, among the Jews, was the symbol of "purity or innocence."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: countenance: Mat 17:2; Psa 104:4; Eze 1:4-14; Dan 10:5, Dan 10:6; Rev 1:14-16, Rev 10:1, Rev 18:1
his raiment: Mar 9:3, Mar 16:5; Act 1:10; Rev 3:4, Rev 3:5
Geneva 1599
28:3 His (c) countenance was like lightning, and his raiment white as snow:
(c) The beams of his eyes, and by the figure of speech called synecdoche, this is understood as the countenance.
John Gill
28:3 His countenance was like lightning,.... There was such a lustre and brightness in his face, that it glittered like lightning: such a description is in Dan 10:6,
and his raiment white as snow: the word "white" is left out in the Vulgate Latin, and in Munster's Hebrew Gospel: the angel appeared clad in white, as a token of the purity and innocence of his nature; and because of the victory and triumph of Christ over death and the grave; and that he might be known and taken by the women for a good angel, it being a commonly received notion of the Jews, that ministering angels were clothed in white (b).
"Said R. Ame to R. Levi, show me the Persians; he said to him, they are like to the mighty men of the house of David: show me the Chaberin, (another nation near the Persians,) they are like to destroying angels: show me the Ishmaelites, they are like to devils of the house of Hacsa: show me the disciples of the wise men in Babylon, they are like to the ministering angels.''
Upon which the gloss says,
""to the devils", because they are clothed in black, and are like to devils; to "the ministering angels", "they are clothed in white", and veiled like the ministering angels; as it is written in Ezek 9:2, "and the man was clothed with linen": and it is said (c) of R. Judah, that he was veiled, and sat in fine linen fringed, and was like to an angel of the Lord of hosts: and elsewhere (d) it is said, who are the ministering angels? the Rabbins: and why are they called ministering angels? because they are fringed, as the ministering angels, in beautiful garments.''
(b) T. Bab. Kiddushin, fol. 72. 1. (c) T. Bab. Sabbat, fol. 25. 2. (d) T. Bab. Nedarim, fol. 20. 2.
Robert Jamieson, A. R. Fausset and David Brown
28:3 His countenance--appearance.
was like lightning, and his raiment white as snow--the one expressing the glory, the other the purity of the celestial abode from which he came.
28:428:4: Եւ յահէ՛ անտի նորա խռովեցա՛ն պահապանքն, եւ եղե՛ն իբրեւ զմեռեալ[557]։ [557] Ոմանք. Եւ եղեն իբրեւ զմեռեալս։
4 Նրա ահից պահապանները խռովուեցին եւ մեռելների պէս եղան
4 Անոր վախէն պահապանները խռովեցան ու մեռածի պէս եղան։
Եւ յահէ անտի նորա խռովեցան պահապանքն, եւ եղեն իբրեւ զմեռեալս:

28:4: Եւ յահէ՛ անտի նորա խռովեցա՛ն պահապանքն, եւ եղե՛ն իբրեւ զմեռեալ[557]։
[557] Ոմանք. Եւ եղեն իբրեւ զմեռեալս։
4 Նրա ահից պահապանները խռովուեցին եւ մեռելների պէս եղան
4 Անոր վախէն պահապանները խռովեցան ու մեռածի պէս եղան։
zohrab-1805▾ eastern-1994▾ western am▾
28:44: устрашившись его, стерегущие пришли в трепет и стали, как мертвые;
28:4  ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί.
28:4. ἀπὸ (Off) δὲ (moreover) τοῦ (of-the-one) φόβου (of-a-fearee) αὐτοῦ (of-it) ἐσείσθησαν (they-were-shaken) οἱ (the-ones) τηροῦντες ( keeping-unto ) καὶ (and) ἐγενήθησαν (they-were-became) ὡς (as) νεκροί . ( en-deaded )
28:4. prae timore autem eius exterriti sunt custodes et facti sunt velut mortuiAnd for fear of him, the guards were struck with terror and became as dead men.
4. and for fear of him the watchers did quake, and became as dead men.
28:4. Then, out of fear of him, the guards were terrified, and they became like dead men.
28:4. And for fear of him the keepers did shake, and became as dead [men].
And for fear of him the keepers did shake, and became as dead:

4: устрашившись его, стерегущие пришли в трепет и стали, как мертвые;
28:4  ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί.
28:4. prae timore autem eius exterriti sunt custodes et facti sunt velut mortui
And for fear of him, the guards were struck with terror and became as dead men.
28:4. Then, out of fear of him, the guards were terrified, and they became like dead men.
28:4. And for fear of him the keepers did shake, and became as dead [men].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 Слово eseisqhsan соответствует употребленному во 2 стихе seismoV — были потрясены, пришли в трепет. Евфимий Зигабен говорит, что eseisqhsan поставлено здесь вместо etromaxan, от tromew, дрожать, бояться. Стражи не были умерщвлены, но сделались как мертвые. Так как мы уже не видим их в ту же ночь у гроба, то нужно думать, что, очнувшись от ужаса, все они разбежались.
Adam Clarke: Commentary on the Bible - 1831
28:4: The keepers - became as dead men - God can, by one and the same means, comfort his servants, and terrify his enemies. The resurrection of Christ is a subject of terror to the servants of sin, and a subject of consolation to the sons of God; because it is a proof of the resurrection of both, the one to shame and everlasting contempt - the other to eternal glory and joy.
Albert Barnes: Notes on the Bible - 1834
28:4: The keepers did shake - It was night. The appearance was sudden and unexpected, and to them terrific. The stone was probably suddenly removed. At the noise, the light, the suddenness of the appearance, they were affrighted.
And became as dead men - Probably by terror they fainted, or were thrown into a swoon. At this time it is probable that the Lord Jesus arose, and hence he was not seen by them when he came forth. At what precise time of the night this was we are not certainly informed. The narrative, however, leads us to suppose that it was not long before the women came to the sepulchre, or near the break of day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: the: Mat 28:11, Mat 27:65, Mat 27:66
shake: Job 4:14; Psa 48:6; Dan 10:7; Act 9:3-7, Act 16:29; Rev 1:17
John Gill
28:4 And for fear of him the keepers did shake,.... Though they were soldiers, Roman soldiers and veterans, who had been used to terrible sights in the field of battle; were men of courage, and fearless of danger; and yet were seized with a panic, and every limb of them shook and trembled at the sight of the angel, for fear he was come as an executioner of divine vengeance upon them; who had been concerned in the crucifixion of Christ, had watched him as he hung upon the cross, and now his body in the sepulchre: and even supposing no consciousness of guilt in them, or dread of punishment from him; yet such was the glory and majesty in which he appeared, of which they had never seen the like before, that it had this effect upon them:
and became as dead men: they turned pale, as dead men, and had scarce any life, or spirit, left in them.
Robert Jamieson, A. R. Fausset and David Brown
28:4 And for fear of him the keepers did shake, and became as dead men--Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.
28:528:5: Պատասխանի՛ ետ հրեշտակն՝ եւ ասէ ցկանայսն. Մի՛ երկնչիք դուք, գիտեմ զի զՅիսուս զխաչելեա՛լն խնդրէք.
5 Հրեշտակը խօսեց ու կանանց ասաց. «Դուք մի՛ վախեցէք, գիտեմ, որ փնտռում էք Յիսուսին, որ խաչուեց
5 Հրեշտակը ըսաւ կիներուն. «Մի՛ վախնաք, քանզի գիտեմ թէ կը փնտռէք Յիսուսը որ խաչուեցաւ։
Պատասխանի ետ հրեշտակն եւ ասէ ցկանայսն. Մի՛ երկնչիք դուք, գիտեմ զի զՅիսուս զխաչելեալն խնդրէք:

28:5: Պատասխանի՛ ետ հրեշտակն՝ եւ ասէ ցկանայսն. Մի՛ երկնչիք դուք, գիտեմ զի զՅիսուս զխաչելեա՛լն խնդրէք.
5 Հրեշտակը խօսեց ու կանանց ասաց. «Դուք մի՛ վախեցէք, գիտեմ, որ փնտռում էք Յիսուսին, որ խաչուեց
5 Հրեշտակը ըսաւ կիներուն. «Մի՛ վախնաք, քանզի գիտեմ թէ կը փնտռէք Յիսուսը որ խաչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:55: Ангел же, обратив речь к женщинам, сказал: не бойтесь, ибо знаю, что вы ищете Иисуса распятого;
28:5  ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν, μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε·
28:5. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) ἄγγελος (a-messenger) εἶπεν (it-had-said) ταῖς (unto-the-ones) γυναιξίν (unto-women,"Μὴ (Lest) φοβεῖσθε ( ye-should-fearee-unto ,"ὑμεῖς, (ye) οἶδα (I-had-come-to-see) γὰρ (therefore) ὅτι (to-which-a-one) Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) ἐσταυρωμένον (to-having-had-come-to-be-en-staked) ζητεῖτε: (ye-seek-unto)
28:5. respondens autem angelus dixit mulieribus nolite timere vos scio enim quod Iesum qui crucifixus est quaeritisAnd the angel answering, said to the women: Fear not you: for I know that you seek Jesus who was crucified.
5. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which hath been crucified.
28:5. Then the Angel responded by saying to the women: “Do not be afraid. For I know that you are seeking Jesus, who was crucified.
28:5. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified:

5: Ангел же, обратив речь к женщинам, сказал: не бойтесь, ибо знаю, что вы ищете Иисуса распятого;
28:5  ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν, μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε·
28:5. respondens autem angelus dixit mulieribus nolite timere vos scio enim quod Iesum qui crucifixus est quaeritis
And the angel answering, said to the women: Fear not you: for I know that you seek Jesus who was crucified.
28:5. Then the Angel responded by saying to the women: “Do not be afraid. For I know that you are seeking Jesus, who was crucified.
28:5. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Мк VI:6; Лк XIV:5). У Марка подобные (но не те же буквально) слова говорит женщинам юноша, сидящий на правой стороне, облеченный в белую одежду, — очевидно, тот же Ангел, о котором говорит и Матфей; у Луки — два мужа в одеждах блистающих. Так как Матфей и Марк могли просто умолчать об одном из двух Ангелов, то противоречия здесь нет. Ангел у Матфея не «говорит» женщинам, а «отвечает» (apokriqeiV) им. Это можно понимать двояко, обращая внимание на поставленную здесь частицу de. Во-первых, явление Ангела (или, по Луке, двух) вызвало страх и трепет в воинах, составлявших стражу; но (de) к подошедшим ко гробу женщинам отношение Ангела или Ангелов было иное, — Ангел обратился к ним со словами ободрения, возвещая им радостную весть о воскресении. Во-вторых, женщины сами ничего не говорили Ангелу (или Ангелам), но находились в страхе, наклонили свои лица к земле (Лука) и «ужаснулись» (Марк). «Отвечая» не на слова их, а на это их душевное состояние, Ангел и возвещает им весть о воскресении. Все состояние женщин представлялось как бы вопросом, вызванным крайним изумлением и страхом. Де Ветте полагает, что личное местоимение «вы» (umeiV) здесь не имеет особенного и определенного значения и что в таком смысле личные местоимения употребляются в разных случаях, как в Мк XIII:9; Деян VIII:24. Но другие экзегеты придают здесь местоимению «вы» особенное значение. Стражи, как бы так говорит Ангел, испугались и пришли в трепет; а что касается вас, женщин, то вы не бойтесь. Основанием (gar) для того, чтобы женщины свободны были от всякого страха, служит то, что, как известно Ангелу, женщины «ищут» Иисуса Распятого. Они не принадлежат к врагам Христа; они пришли с добрыми, хорошими намерениями отыскать тело Распятого. Ангел так и называет Христа «распятым». «Не стыдится назвать распятым, потому что это высочайшее наше благо» (Златоуст). Zhteite (ищете) — глагол, часто встречающийся в Новом Завете. Если бы Спаситель находился во гробе, то и тогда о женщинах, желавших видеть тело Спасителя, можно было бы сказать, что они «ищут» Христа. Так как тела во гробе не было, то глагол zhtew здесь имеет более полный смысл — искать и не находить, и потому продолжать свои поиски. Глагол вообще указывает на желание найти какой-нибудь предмет.
Adam Clarke: Commentary on the Bible - 1831
28:5: I know that ye seek Jesus - Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the Cross, notwithstanding their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his Tomb. The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, previously to conversion, whether man or woman, can be trusted in any case?
Albert Barnes: Notes on the Bible - 1834
28:5: And the angel answered and said ... - This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the "women" there, but only to the keepers. Mark says, "entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment" Mar 16:5. Luke says Luk 24:3, "they entered in, and found not the body of the Lord Jesus; and as they were much perplexed thereabout, behold, two men stood by them in shining garments." Seeing the stone rolled away and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information respecting his resurrection. Infidels have objected that there are three inconsistencies in the accounts by Mark and Luke:
1. that Mark says the angel was sitting, and Luke says they were standing. Answer: The word in Luke does not of necessity mean that they "stood," but only that they were "present." Or it may be that the one that Mark mentions was sitting when they entered, and then arose.
2. It is objected that Luke mentions two, but Mark and Matthew one. Answer: Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus, Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were. The fact that but one is mentioned, where it is not denied that there were others, does not prove that there could not be others.
3. Matthew calls this an "angel." Mark and Luke say "a man." Answer: Angels, in the Scriptures, from "appearing" in the form of human beings, are often called as they "appear," and are mentioned as men. See Gen 18:2, Gen 18:16, Gen 18:22; Gen 19:1, Gen 19:5. "Fear not ye." That is, "Be not agitated, or troubled, that you do not find the body of the Saviour. I know that ye seek him, and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: Fear: Isa 35:4, Isa 41:10, Isa 41:14; Dan 10:12, Dan 10:19; Mar 16:6; Luk 1:12, Luk 1:13, Luk 1:30; Heb 1:14; Rev 1:17, Rev 1:18
ye seek: Psa 105:3, Psa 105:4; Luk 24:5; Joh 20:13-15; Heb 1:14
Geneva 1599
28:5 And the angel answered and said unto the women, Fear not (d) ye: for I know that ye seek Jesus, which was crucified.
(d) The word "ye" is spoken with force to indicate that it was the women to whom he was speaking, as the soldiers were also afraid.
John Gill
28:5 And the angel answered and said unto the women,.... Who being come up, were also affrighted at the sight of the angel. The Arabic version leaves out the first part, "and the angel answered": which is a Jewish way of speaking, when nothing goes before, to which it is a reply; and renders the other part thus, "and said to the two women": but from the other evangelists it appears, that there were more women than two; see Mk 16:1,
fear not ye; some put an emphasis upon the word "ye", as if used in opposition to the keepers, who had reason to be afraid, but not these good women. It was very common with gracious persons to be filled with fear at the sight of an angel, as Zacharias, and the shepherds; but without reason; they are their friends, their fellow servants, and ministering spirits to them. The Persic version adds, "but come near before, for ye are his familiars": the reason alleged, by the angel, why they had no reason to fear, is,
for I know that ye seek Jesus, which was crucified: the knowledge which angels have of saints is very considerable, and which arises from their frequent embassies to them, care and guardianship of them, the good offices they perform, and their several ministrations to them; and the knowledge which the angel had of these good women, might not be from immediate revelation, but from the observations he had made of them: they had followed Jesus from Galilee, they had attended him all the while he was on the cross, and were now come to his grave to anoint him; and from their words and gestures, the angel might know that they were the disciples of Christ, and now sought him; and therefore had no reason to fear, as those who were his adversaries: and indeed, such as seek a crucified Christ, and life and salvation by him, have no reason to be afraid of any thing; not of sin, and its damning power, since Christ saves, his blood cleanses, and his righteousness justifies from all sin; nor of the law, its menaces, curses, and condemnation, for Christ has redeemed them from it; nor of Satan, and his principalities and powers, who are spoiled by Christ, and out of whose hands he has ransomed his people; nor of the world, since Christ has overcome it, and delivered his people from it; nor of death, whose sting is taken away, and that abolished as a penal evil; nor of hell, and wrath to come, from which he has saved them; and much less of good angels, who are kindly disposed to them: and such are they that seek a crucified Christ, whom Christ has first sought, and looked up, and found in redemption and the effectual calling; who are made sensible of their lost and dangerous state by nature, to whom Christ has been manifested; and who see both their need of him, and his worth and value: these seek to him in the first place, and with all their hearts, for cleansing, pardon, righteousness, rest, food, salvation, and eternal life: they seek for him where he is, and is revealed, in the Scriptures, in the Gospel, in the ordinances, and at the Father's right hand.
Robert Jamieson, A. R. Fausset and David Brown
28:5 And the angel answered and said unto the women, Fear not ye--The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (Mt 28:4); but ye that have come hither on another errand, fear not ye."
for I know that ye seek Jesus, which was crucified--Jesus the Crucified.
28:628:6: չէ՛ աստ. քանզի յարեա՛ւ՝ որպէս ասացն. եկա՛յք, տեսէ՛ք զտեղին ուր կայր[558]։ [558] Ոմանք. Որպէս ասաց։ Ոսկան. Եկայք եւ տեսէք։
6 այստեղ չէ նա, քանի որ յարութիւն առաւ, ինչպէս ինքն ասել էր. եկէ՛ք, տեսէ՛ք այն տեղը, ուր պառկած էր
6 Ան հոս չէ, վասն զի յարութիւն առաւ, ինչպէս ըսած էր։ Եկէք տեսէ՛ք այն տեղը, ուր Տէրը պառկած էր։
չէ աստ, քանզի յարեաւ, որպէս ասացն. եկայք, տեսէք զտեղին ուր [105]կայր:

28:6: չէ՛ աստ. քանզի յարեա՛ւ՝ որպէս ասացն. եկա՛յք, տեսէ՛ք զտեղին ուր կայր[558]։
[558] Ոմանք. Որպէս ասաց։ Ոսկան. Եկայք եւ տեսէք։
6 այստեղ չէ նա, քանի որ յարութիւն առաւ, ինչպէս ինքն ասել էր. եկէ՛ք, տեսէ՛ք այն տեղը, ուր պառկած էր
6 Ան հոս չէ, վասն զի յարութիւն առաւ, ինչպէս ըսած էր։ Եկէք տեսէ՛ք այն տեղը, ուր Տէրը պառկած էր։
zohrab-1805▾ eastern-1994▾ western am▾
28:66: Его нет здесь--Он воскрес, как сказал. Подойдите, посмотрите место, где лежал Господь,
28:6  οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.
28:6. οὐκ (not) ἔστιν (it-be) ὧδε, (unto-which-moreover,"ἠγέρθη (it-was-roused) γὰρ (therefore) καθὼς (down-as) εἶπεν: (it-had-said) δεῦτε (ye-should-hitherto,"ἴδετε (ye-should-have-had-seen) τὸν (to-the-one) τόπον (to-an-occasion) ὅπου (to-which-of-whither) ἔκειτο : ( it-was-situating )
28:6. non est hic surrexit enim sicut dixit venite videte locum ubi positus erat DominusHe is not here. For he is risen, as he said. Come, and see the place where the Lord was laid.
6. He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.
28:6. He is not here. For he has risen, just as he said. Come and see the place where the Lord was placed.
28:6. He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
He is not here: for he is risen, as he said. Come, see the place where the Lord lay:

6: Его нет здесь--Он воскрес, как сказал. Подойдите, посмотрите место, где лежал Господь,
28:6  οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.
28:6. non est hic surrexit enim sicut dixit venite videte locum ubi positus erat Dominus
He is not here. For he is risen, as he said. Come, and see the place where the Lord was laid.
28:6. He is not here. For he has risen, just as he said. Come and see the place where the Lord was placed.
28:6. He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк XVI:6; Лк XXIV:5-8). У Луки подробнее, чем у Матфея и Марка: Ангелы приводят самые слова, сказанные Спасителем, когда Он был еще в Галилее. «Его нет здесь» — указывается на простой факт, что во гробе не было тела Иисуса Христа. Далее объясняется причина (gar), почему Его здесь нет: Он воскрес (hgerqh gar). Это была первая весть о воскресении, и она дана была женщинам; только весть, а не самые явления воскресшего Господа. Люди услышали от небесных вестников, что Он воскрес. Воскресение представляется во всех Евангелиях как нечто совершенно противоположное как распятию, так и смерти. Распятие было состоянием крайнего уничижения и позора, воскресение — наивысшей славы и наивысшего величия Христа. Воскресения не могло бывать, если бы раньше не последовала смерть. Смерть была окончанием здешней временной жизни, воскресение — началом новой, бесконечной. — Вопрос о действительности воскресения Спасителя очень сложен, и разрешение его относится, собственно, к задачам апологетики. Скажем лишь несколько слов об этом предмете. Для объяснения не столько самого факта воскресения Христа, сколько сообщений евангелистов об этом факте, представлено было множество теорий. Апологеты большею частью занимаются только их разбором, предпочитая здесь почти исключительно отрицательный путь и уклоняясь от положительного решения вопроса. Таким образом, получается, в конце концов, что если Ренан, Штраус и многие другие отрицательные критики не могли опровергнуть евангельских рассказов о воскресении, и если их теории, в которых делаются попытки так или иначе умалить значение этого важнейшего христианского факта, не выдерживают критики, то, значит, этот факт верен. Справедливость требует сказать, что этот отрицательный путь, заключающийся в опровержении антихристианских теорий воскресения, вполне приводит к цели — защите самого факта воскресения; и можно вполне утверждать, что до настоящего времени отрицательными критиками не представлено ни одной, не только вполне, но и сколько-нибудь удовлетворительной теории, при помощи которой возможно было бы какими-либо естественными (а не чудесными) причинами объяснить евангельские рассказы о воскресении. Однако этот отрицательный путь, принимаемый обыкновенно апологетами, недостаточен и не удовлетворяет верующего человека. Он чувствует крайнюю скуку, когда пред ним в апологетических трактатах излагается ряд вымыслов, принадлежащих многочисленным отрицательным критикам, и когда апологеты занимаются тщательным их опровержением, хотя некоторые вымыслы (особенно, напр., пресловутого Ренана), совсем и не заслуживают не только никакого опровержения, но даже и простого упоминания. Метод, принимаемый здесь апологетами, сводится к следующему: желая доказать, что дважды два четыре, они доказывают, что дважды два не равно 1, не равно 2 и не равно 3, и на этом останавливаются. Но, понятно, было бы гораздо лучше, если бы они прямо принимались за доказательство, что дважды два равно четыре, не обращаясь к разбору различных нелепостей, представленных с целью опровергнуть эту математическую истину. Конечно, не все апологеты идут этим отрицательным путем. У некоторых встречаются попытки и к положительному разрешению вопроса. Положительный путь к его решению заключается, прежде всего, в рассмотрении свидетельств Апостола Павла, который говорит или прямо о воскресении Христа, или его подразумевает и предполагает в своей речи. Свидетельства Апостола Павла, как прямые, так и косвенные, о воскресении Христа, имеют полное и положительное значение для нас даже и в том случае, если бы мы отнеслись с полным недоверием к рассказам всех без исключения евангелистов. Но если воскресение Христа, как простой факт, независимо от подробностей, вполне и ясно подтверждается Апостолом Павлом, то это дает нам право утверждать, что и евангелисты утверждают в своих показаниях достоверный факт (опять независимо от подробностей), и их показания должны приниматься поэтому с полным доверием. — Апостол Павел утверждает, между прочим, что «если Христос не воскрес, то и проповедь наша тщетна, тщетна и вера ваша» (1 Кор XV:14). Слова эти имеют глубочайший богословский смысл, Апостол не говорит: тщетно наше знание, или: тщетна наша деятельность (кроме проповеди). Но: тщетна проповедь, тщетна вера. Что это значит? Почему вера, а не знание? Это значит, что воскресение Христа имеет не научное, а преимущественно религиозное значение, значение для нашей веры. Если бы Христос не воскрес, то вся эта удивительная евангельская история о великом Учителе, который был, однако, в конце распятия, была бы для нас, может быть, даже менее поучительна, чем история жизни Магомета или Конфуция. Стоит только вообразить, что у всех евангелистов выпущены, совсем не существуют главы, где говорится о воскресении, и тот час же можно видеть, что вся евангельская история не имеет надлежащего заключения. Представлялось бы совершенно неизвестным, что именно хотели разъяснить евангелисты, излагая историю жизни великой исторической Личности. Читая Евангелия, мы могли бы только думать, что всякая благородная, самоотверженная деятельность на пользу человечества, всякое проявление выдающегося ума и таланта всегда только заканчивается весьма печально, как закончилось для Спасителя — одним только крестом. Это не только ни для кого не было бы привлекательно, а, напротив, отталкивало бы и заставляло избегать идти потому же пути, по которому шел Христос, было бы весьма серьезным предупреждением, особенно для лиц неопытных и не знакомых с жизнью. Но дело представляется совершенно в ином свете, если мы поймем, что воскресение есть необходимый постулат всей евангельской истории и ее естественный эпилог. В таком случае вся предшествующая евангельская история, вся жизнь и деятельность Христа, начиная от Вифлеемских яслей до креста, представится нам совершенно в ином и совершенно в лучезарном свете. Мы ясно увидим, что здесь наглядно, доступно и понятно разрешается глубочайшая и всеобъемлющая жизненная проблема, проблема о жизни в смерти, и решение ее имеет такой же глубочайший, скажем, неисчерпаемый богословский и философский смысл. Одни из евангелистов сообщают больше подробностей об этом факте, другие — меньше; тем не менее, один главный и вседостаточный факт остается у них, так сказать, вполне неприкосновенный. В разбираемом стихе Матфея этот главный факт обозначается с удивительной простотой и всего только в пяти главных словах: ouk estin wde hgerqh gar — буквально: (Его) нет здесь, ибо Он воскрес. Чтобы этот факт не показался женщинам совершенно новым и неожиданным Ангел прибавляет: kaqwV eipen — как сказал, разумеется, когда еще жил на земле. А чтобы уничтожить в женщинах и всякие дальнейшие сомнения, Ангел приглашает их столь же простыми, ясными словами подойти ближе ко гробу и лично удостовериться в справедливости своих слов; (букв.) сюда! посмотрите на место, где лежал. Дополнительного слова «Господь» нет во многих и важных кодексах, хотя она и значится в ACDL, минускульных, латинск. перев. и Пешито. Когда «воскрес» Господь, Ангел не говорит. Поэтому едва ли не излишне толкование, несколько нарушающее гармонию и чудную простоту ангельской речи, по которому «все святые Отцы и учители временем воскресения Его согласно считают первое пение петухов, уже предвозвестившее свет дня Господня» (Евф. Зиг.).
Adam Clarke: Commentary on the Bible - 1831
28:6: Come, see the place - The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place - was tantamount to, Come and see the niche in which he was laid - it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, Joh 19:41; so there could be no deception in the case.
Albert Barnes: Notes on the Bible - 1834
28:6: He has risen, as he said - Jesus had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Mat 16:21; Mat 20:19.
The place where the Lord lay - The place where a body was deposited in a sepulchre was commonly a niche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was mere than 100 feet in length, cut out of solid rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place, probably, our Lord lay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: as: Mat 12:40, Mat 16:21, Mat 17:9, Mat 17:23, Mat 20:19, Mat 26:31, Mat 26:32, Mat 27:63; Mar 8:31; Luk 24:6-8; Luk 24:23, Luk 24:44; Joh 2:19, Joh 10:17
Come: Mar 16:6; Luk 24:12; Joh 20:4-9
John Gill
28:6 He is not here,.... In the grave, where he was laid, and these women saw him laid: he was dead, but is now alive; he was laid in the grave, but God would not leave him there, nor suffer him to see corruption:
for he is risen, as he said; not stolen away, as the chief priests hired the soldiers to say he was; nor removed to another place, as Mary Magdalene first thought, when she found him gone; but he was risen from the dead, by the power of his Father, and by his own power, as he had before said he should. In one of Beza's exemplars it is added, "to you"; for the words that Christ said in Galilee, that he should be delivered into the hands of sinful men, and be crucified, and rise again, the third day, were said in the presence and hearing of these women, and to them, as well as to the disciples; see . This clause is left out in the Persic version: it follows,
come see the place where the Lord lay; the Lord both of angels and men: the Syriac and Persic versions read, "our Lord". The Arabic and Ethiopic versions leave out the word "Lord", and only read "he". Christ, as the Son of God, lay in the bosom of his Father, and in the arms of his love, from all eternity; as mediator, he lay in the womb of God's purposes and decrees, being his elect, in whom his soul delighted; as man, he lay in the womb of the virgin; and, as an example to his people, he lay, when baptized, in the waters of Jordan; and as the language of the ordinance of the Lord's supper is, "come see my hands, and my feet"; that of baptism is, "come see the place where the Lord lay": but here it regards the grave, in which the body of Christ had been laid; and the women are invited by the angel to go along with him, into the sepulchre, to see the place where he had lain; to assure them the more of the truth of his resurrection, that they might, with their own eyes, see that he was gone, who before had beheld where, and how he was laid; as also to affect them with the condescending grace of Christ, in making his grave with the wicked, and with the rich in his death; as well as to strengthen their faith in their discharge from sin and condemnation by Christ, who was risen for their justification; as also to let them see that the grave was perfumed and sanctified by him; and he was risen as the first fruits and pledge of them that slept.
John Wesley
28:6 Come, see the place where the Lord lay - Probably in speaking he rose up, and going before the women into the sepulchre, said, Come, see the place. This clearly reconciles what St. John relates, Jn 20:12, this being one of the two angels there mentioned.
Robert Jamieson, A. R. Fausset and David Brown
28:6 He is not here; for he is risen, as he said--See on Lk 24:5-7.
Come--as in Mt 11:28.
see the place where the Lord lay--Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on Jn 20:12.
28:728:7: Եւ վաղվաղակի երթա՛յք ասացէ՛ք աշակերտացն նորա թէ յարեա՛ւ. եւ ահա՝ յառաջանա՛յ քան զձեզ ՚ի Գալիլեա. ա՛նդ տեսանիցէք զնա. ահա՝ ասացի՛ ձեզ։
7 Եւ իսկոյն գնացէ՛ք, ասացէ՛ք նրա աշակերտներին, թէ յարութիւն առաւ. եւ ահա նա ձեզնից առաջ գնում է Գալիլիա. այնտեղ նրան կը տեսնէք: Ահա ասացի ձեզ»
7 Շուտ մը գացէք անոր աշակերտներուն ըսէք թէ՝ ‘Անիկա մեռելներէն յարութիւն առաւ եւ ձեզմէ առաջ Գալիլիա կ’երթայ, հոն պիտի տեսնէք զանիկա’. ահա ձեզի ըսի»։
Եւ վաղվաղակի երթայք, ասացէք աշակերտացն նորա թէ` [106]Յարեաւ. եւ ահա յառաջանայ քան զձեզ ի Գալիլեա, անդ տեսանիցէք զնա. ահա ասացի ձեզ:

28:7: Եւ վաղվաղակի երթա՛յք ասացէ՛ք աշակերտացն նորա թէ յարեա՛ւ. եւ ահա՝ յառաջանա՛յ քան զձեզ ՚ի Գալիլեա. ա՛նդ տեսանիցէք զնա. ահա՝ ասացի՛ ձեզ։
7 Եւ իսկոյն գնացէ՛ք, ասացէ՛ք նրա աշակերտներին, թէ յարութիւն առաւ. եւ ահա նա ձեզնից առաջ գնում է Գալիլիա. այնտեղ նրան կը տեսնէք: Ահա ասացի ձեզ»
7 Շուտ մը գացէք անոր աշակերտներուն ըսէք թէ՝ ‘Անիկա մեռելներէն յարութիւն առաւ եւ ձեզմէ առաջ Գալիլիա կ’երթայ, հոն պիտի տեսնէք զանիկա’. ահա ձեզի ըսի»։
zohrab-1805▾ eastern-1994▾ western am▾
28:77: и пойдите скорее, скажите ученикам Его, что Он воскрес из мертвых и предваряет вас в Галилее; там Его увидите. Вот, я сказал вам.
28:7  καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε· ἰδοὺ εἶπον ὑμῖν.
28:7. καὶ (and) ταχὺ (to-quick) πορευθεῖσαι ( having-been-traversed-of ) εἴπατε (ye-should-have-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) ὅτι (to-which-a-one,"Ἠγέρθη (It-was-roused) ἀπὸ (off) τῶν (of-the-ones) νεκρῶν , ( of-en-deaded ,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"προάγει (it-leadeth-before) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) Γαλιλαίαν, (to-a-Galilaia,"ἐκεῖ (thither) αὐτὸν (to-it) ὄψεσθε : ( ye-shall-behold ) ἰδοὺ ( thou-should-have-had-seen ,"εἶπον (I-had-said) ὑμῖν. (unto-ye)
28:7. et cito euntes dicite discipulis eius quia surrexit et ecce praecedit vos in Galilaeam ibi eum videbitis ecce praedixi vobisAnd going quickly, tell ye his disciples that he is risen. And behold he will go before you into Galilee. There you shall see him. Lo, I have foretold it to you.
7. And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
28:7. And then, go quickly, and tell his disciples that he has risen. And behold, he will precede you to Galilee. There you shall see him. Lo, I have told you beforehand.”
28:7. And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you:

7: и пойдите скорее, скажите ученикам Его, что Он воскрес из мертвых и предваряет вас в Галилее; там Его увидите. Вот, я сказал вам.
28:7  καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε· ἰδοὺ εἶπον ὑμῖν.
28:7. et cito euntes dicite discipulis eius quia surrexit et ecce praecedit vos in Galilaeam ibi eum videbitis ecce praedixi vobis
And going quickly, tell ye his disciples that he is risen. And behold he will go before you into Galilee. There you shall see him. Lo, I have foretold it to you.
28:7. And then, go quickly, and tell his disciples that he has risen. And behold, he will precede you to Galilee. There you shall see him. Lo, I have told you beforehand.”
28:7. And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
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
7 (Мк XVI:7). У Марка — скажите ученикам Его и Петру. Не бойтесь, но «скорее» (tacu — скоро, поспешно) идите отсюда, идите не к женщинам, веровавшим во Христа, не к самой Богоматери, а к ученикам. Ангел ссылается на слова Самого Спасителя о Своем воскресении (ст. 6) и теперь цитирует Его собственные слова о том, что Господь встретит учеников в Галилее (XXVI:32). Женщины должны были повторить пред учениками слова, сказанные им Ангелом, что «Он воскрес из мертвых». Proagei — см. прим, к XXVI:32. Глагол этот не значит, что Иисус Христос пойдет пред учениками, будет вести их в Галилею; но будет находиться уже в Галилее, когда они туда прибудут. Трудно сказать, относится ли oyesqe к женщинам и ученикам вместе, или только к одним ученикам. Смысл можно передать так: «скажите ученикам Его: Он воскрес из мертвых и предваряет вас в Галилее; там Его увидите»; итак: «скажите ученикам Его: Он воскрес из мертвых. Там Он предваряет вас, женщин (вместе с учениками); там вы, женщины (и ученики) Его увидите». В дальнейшем рассказе Матфей не говорит ясно, что Христос явился в Галилее и женщинам (ст. 16). Мейер замечает что umaV и oyesqe относятся к ученикам, а не только к женщинам, которые уже видели Иисуса Христа. По поводу этого можно сказать, что, как видно из рассказов других евангелистов, и ученики также видели Господа пред явлением Его в Галилее. — Конец 7 стиха и остальная часть Мф XXVIII потеряны в Сиросинайской рукописи (Меркс).
Adam Clarke: Commentary on the Bible - 1831
28:7: Go quickly and tell his disciples - Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honor God puts upon those who persevere in his truth, and continue to acknowledge him before men!
That he is risen from the dead - There is a remarkable saying of R. Judah Hakkodesh, which some critics quote on this subject: "After Three Days the Soul of the Messiah shall Return to its body, and he shall Go Out of that Stone in which he shall be Buried."
Goeth before you into Galilee - As himself promised, Mat 26:32.
Albert Barnes: Notes on the Bible - 1834
28:7: Tell his disciples - Mark adds particularly, "tell Peter." This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and it shows the tender love and remembrance of Jesus, even for his unfaithful friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: go: Mat 28:10; Mar 16:7, Mar 16:8, Mar 16:10, Mar 16:13; Luk 24:9, Luk 24:10, Luk 24:22-24, Luk 24:34; Joh 20:17, Joh 20:18
he goeth: Mat 28:16, Mat 28:17, Mat 26:32; Mar 14:28; Joh 21:1-14; Co1 15:4, Co1 15:6
lo: Mat 24:25; Isa 44:8, Isa 45:21; Joh 14:29, Joh 16:4
John Gill
28:7 And go quickly and tell his disciples,.... Who were mourning and weeping for the death of Christ; despairing of his resurrection, of which, at least, they had but little hope, nor indeed much thought, though Christ had so often told them of it; and therefore a quick dispatch was necessary to remove their sorrow, revive their faith, and relieve their souls, to which the errand these women were sent upon, and the news they were to bring, had a tendency; namely,
that he is risen from the dead: than which nothing could be more joyful news unto them, as it is to all believers; for on this depend the justification and salvation of God's elect; their security from condemnation, and their resurrection from the dead. This news was first brought to the apostles by women, who were greatly honoured hereby; that as the woman was first in the transgression, and the cause of death, so the first news of the resurrection of Christ to life, and of life and immortality being by him, who was first showed the path of life, were brought by women; and to a woman it was that Christ first appeared after his resurrection, Mk 16:9. The Vulgate Latin only reads, "that he is risen", as in the former verse.
And behold he goeth before you into Galilee. These are still the words of the angel to the women, telling them what they should say to the apostles, that he should go before them into Galilee; and which might serve to confirm the resurrection to them, and to give the greater credit to the report of the women, since this very thing Christ had promised them before; see Mt 26:32, though it was also true, that he should go before these women into Galilee, and who also should see him there: for the next words,
there shall ye see him; though they may chiefly design the apostles, who should have a sight of Christ in Galilee, yet may include these women also:
lo! I have told you; I "Gabriel", who am an angel of the Lord, sent by him to inform you of these things; and you may depend upon the truth of them, that Jesus is risen, and that he is about, in a very little time, to go before his disciples into Galilee, where they shall see him with their bodily eyes, and have a free and familiar conversation with him. The reasons why this place was pitched upon for Christ and his apostles to meet in, were, because here he first preached, and chiefly conversed, and had the largest number of disciples there, to whom he meant to show himself, as he did, 1Cor 15:6, as well as to his apostles: moreover, the apostles were of Galilee, and so were these women; and to go into their own country, and there meet with Jesus, must be very agreeable; and besides, there they would be safer and freer from the molestations and persecutions of the Jews; and might follow their former calling, as they did, until the time they were to be further employed in preaching the Gospel.
John Wesley
28:7 There shall ye see him - In his solemn appearance to them all together. But their gracious Lord would not be absent so long: he appeared to them several times before then. Lo, I have told you - A solemn confirmation of what he had said.
Robert Jamieson, A. R. Fausset and David Brown
28:7 And go quickly, and tell his disciples--For a precious addition to this, see on Mk 16:7.
that he is risen from the dead; and, behold, he goeth before you into Galilee--to which those women belonged (Mt 27:55).
there shall ye see him--This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (Mt 28:9-10).
Lo, I have told you--Behold, ye have this word from the world of light!
28:828:8: Եւ ելեալ վաղվաղակի՛ ՚ի գերեզմանէ անտի ահիւ եւ խնդութեամբ բազմաւ՝ ընթանային պատմե՛լ աշակերտացն[559]։ [559] Ոմանք. ՚Ի գերեզմանէն՝ ահիւ եւ։
8 Եւ իսկոյն, ահով եւ մեծ ուրախութեամբ, գերեզմանից դուրս ելնելով՝ վազեցին աշակերտներին պատմելու:
8 Անոնք շուտ մը գերեզմանէն ելան վախով ու մեծ ուրախութիւնով եւ վազեցին աշակերտներուն պատմելու։
Եւ ելեալ վաղվաղակի ի գերեզմանէ անտի ահիւ եւ խնդութեամբ բազմաւ` ընթանային պատմել աշակերտացն:

28:8: Եւ ելեալ վաղվաղակի՛ ՚ի գերեզմանէ անտի ահիւ եւ խնդութեամբ բազմաւ՝ ընթանային պատմե՛լ աշակերտացն[559]։
[559] Ոմանք. ՚Ի գերեզմանէն՝ ահիւ եւ։
8 Եւ իսկոյն, ահով եւ մեծ ուրախութեամբ, գերեզմանից դուրս ելնելով՝ վազեցին աշակերտներին պատմելու:
8 Անոնք շուտ մը գերեզմանէն ելան վախով ու մեծ ուրախութիւնով եւ վազեցին աշակերտներուն պատմելու։
zohrab-1805▾ eastern-1994▾ western am▾
28:88: И, выйдя поспешно из гроба, они со страхом и радостью великою побежали возвестить ученикам Его.
28:8  καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ.
28:8. καὶ (And) ἀπελθοῦσαι ( having-had-came-off ) ταχὺ (to-quick) ἀπὸ (off) τοῦ (of-the-one) μνημείου (of-a-rememberlet-of) μετὰ (with) φόβου (of-a-fearee) καὶ (and) χαρᾶς (of-a-joy) μεγάλης (of-great) ἔδραμον (they-had-circuited) ἀπαγγεῖλαι (to-have-messaged-off) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ. (of-it)
28:8. et exierunt cito de monumento cum timore et magno gaudio currentes nuntiare discipulis eiusAnd they went out quickly from the sepulchre with fear and great joy, running to tell his disciples.
8. And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
28:8. And they went out of the tomb quickly, with fear and in great joy, running to announce it to his disciples.
28:8. And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word:

8: И, выйдя поспешно из гроба, они со страхом и радостью великою побежали возвестить ученикам Его.
28:8  καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ.
28:8. et exierunt cito de monumento cum timore et magno gaudio currentes nuntiare discipulis eius
And they went out quickly from the sepulchre with fear and great joy, running to tell his disciples.
28:8. And they went out of the tomb quickly, with fear and in great joy, running to announce it to his disciples.
28:8. And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Мк XVI:7; Лк XXIV:8-11). Буквально: «и отошедши быстро от гроба» и проч. Ни у кого из синоптиков не выражено точно мысли, что женщины вышли «из» гроба (как в русском), если только не принимать у Матфея чтения exelqousai, встречающегося в нескольких кодексах, вместо apelqousan (Вульг. exierunt). Марк употребляет exelqousai с apo. Замена предлога «от» предлогом «из» в русском переводе была, вероятно, следствием обстоятельства, что Ангел пригласил женщин войти в самый гроб (ст. 6), или в пещеру, где он находился. Но большой разницы в смысле при таком или ином переводе не получается. Tacu — «скорее» — 7-го стиха соответствует то же слово в 8 стихе. Но вместо «пойдите» (poreuqeisai) 7 стиха здесь edramon, от trecw — бегу. Ангел повелевал им только быстро «идти»; исполняя это повеление, женщины быстро «побежали». Когда они еще находились у гроба, в душе их был «страх» (foboV), хотя Ангел и сказал им: «не бойтесь» (ст. 5). Этот страх был совершенно естествен для первоначальных свидетельниц столь чудесных событий. Но он перемешивался с «радостью великою». Соединение таких чувств психологически объяснимо и понятно. Но как только женщины отошли от гроба, то чувства радости их совершенно оставили. Их объял трепет и ужас, и они никому ничего, — подразумевается на пути, — не сказали, потому что боялись (Марк).
Adam Clarke: Commentary on the Bible - 1831
28:8: They departed quickly from the sepulchre - At the desire of the angel they went into the tomb, to have the fullest certainty of the resurrection.
Fear and great joy - Fear, produced by the appearance of this glorious messenger of God; and great joy occasioned by the glad tidings of the resurrection of their Lord and Master. At the mention of unexpected good news, fear and joy are generally intermingled.
- Vix sum apud me, ita animus commotus est metu,
Spe, gaudio, mirando hoc tanto, tam repentino bono
Terant. Andr. v. 945
"I am almost beside myself, my mind is so agitated with fear, hope, and joy, at this unexpected good news."
Albert Barnes: Notes on the Bible - 1834
28:8: And they departed quickly - Joyful at the "news," and wishing to impart it to all, they fled to find the disciples, and to tell them that the Lord was risen.
With fear and great joy - Fear because of:
1. the wonderful scenes which they had witnessed the stone rolled away, and the presence of an angel;
2. a confused state of mind, apprehensive, perhaps, that it might not, after all, be true.
The news was too good to be credited at once, yet they had sufficient faith in it to fill them with great and unexpected joy. Perhaps no language could better express the state of their minds - the mingled awe and rejoicing - than that which is used here.
And did run ... - They ran to announce what they had seen to the disciples. The city, where the disciples were, was half a mile or more from the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: with: Ezr 3:12, Ezr 3:13; Psa 2:11; Mar 16:8; Luk 24:36-41; Joh 16:20, Joh 16:22, Joh 20:20, Joh 20:21
John Gill
28:8 And they departed quickly from the sepulchre,.... Or "they went out from it", as it may be rendered, and as it is in Mk 16:8, which shows, that they went into the sepulchre upon the invitation of the angel, and saw the place where the Lord lay; and here it was the angel gave them their instructions, and errand to the disciples; which as soon as they received, they quitted the sepulchre in all haste, partly in obedience to the angel's orders, and partly through surprise and fear; for Mark says, "they fled from the sepulchre", Mk 16:8, as persons terrified and affrighted: and it is added here,
with fear and great joy: a mixture of both these; with fear and dread, because of the vision they had seen, and with joy at the news of Christ's resurrection; and yet in this their faith might not be so confirmed, as to have no doubt about it: they might fear the body was taken away, and removed to some other place, and that this they had seen might be a deception and a delusion. However, between both joy and fear, they set out,
and did run to bring his disciples word; as Mary Magdalene ran to Peter, Jn 20:2, nor is running unusual for women, or unbecoming them on certain occasions; see Gen 24:20. Their fright, as well as their joy, and their regard to the angel's order, might cause them to run, and make the quicker dispatch.
Robert Jamieson, A. R. Fausset and David Brown
28:8 And they departed quickly--Mark (Mk 16:8) says "they fled."
from the sepulchre with fear and great joy--How natural this combination of feelings! See on a similar statement of Mk 16:11.
and did run to bring his disciples word--"Neither said they anything to any man [by the way]; for they were afraid" (Mk 16:8).
Appearance to the Women (Mt 28:9-10).
This appearance is recorded only by Matthew.
28:928:9: Եւ ահա՝ պատահեա՛ց նոցա Յիսուս՝ եւ ասէ. Ո՛ղջ էք։ Եւ նոքա մատուցեալ կալան զոտս նորա, եւ երկի՛ր պագին նմա։
9 Եւ յանկարծ Յիսուս նրանց դիմացը ելաւ ու ասաց՝ ողջո՜յն ձեզ. եւ նրանք մօտենալով՝ նրա ոտքերին փարուեցին ու երկրպագեցին նրան
9 Երբ կ’երթային անոր աշակերտներուն պատմելու, Յիսուս անոնց դէմը ելաւ ու ըսաւ. «Ողջո՜յն ձեզ»։ Անոնք մօտենալով անոր ոտքերը բռնեցին ու երկրպագութիւն ըրին անոր։
Եւ ահա պատահեաց նոցա Յիսուս եւ ասէ. Ո՛ղջ էք: Եւ նոքա մատուցեալ կալան զոտս նորա եւ երկիր պագին նմա:

28:9: Եւ ահա՝ պատահեա՛ց նոցա Յիսուս՝ եւ ասէ. Ո՛ղջ էք։ Եւ նոքա մատուցեալ կալան զոտս նորա, եւ երկի՛ր պագին նմա։
9 Եւ յանկարծ Յիսուս նրանց դիմացը ելաւ ու ասաց՝ ողջո՜յն ձեզ. եւ նրանք մօտենալով՝ նրա ոտքերին փարուեցին ու երկրպագեցին նրան
9 Երբ կ’երթային անոր աշակերտներուն պատմելու, Յիսուս անոնց դէմը ելաւ ու ըսաւ. «Ողջո՜յն ձեզ»։ Անոնք մօտենալով անոր ոտքերը բռնեցին ու երկրպագութիւն ըրին անոր։
zohrab-1805▾ eastern-1994▾ western am▾
28:99: Когда же шли они возвестить ученикам Его, и се Иисус встретил их и сказал: радуйтесь! И они, приступив, ухватились за ноги Его и поклонились Ему.
28:9  καὶ ἰδοὺ ἰησοῦς ὑπήντησεν αὐταῖς λέγων, χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῶ.
28:9. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"Ἰησοῦς (an-Iesous) ὑπήντησεν (it-under-ever-a-oned-unto) αὐταῖς (unto-them) λέγων (forthing,"Χαίρετε: (Ye-should-joy) αἱ (the-ones) δὲ (moreover) προσελθοῦσαι ( having-had-came-toward ) ἐκράτησαν (they-secured-unto) αὐτοῦ (of-it) τοὺς (to-the-ones) πόδας (to-feet) καὶ (and) προσεκύνησαν (they-kissed-toward-unto) αὐτῷ. (unto-it)
28:9. et ecce Iesus occurrit illis dicens havete illae autem accesserunt et tenuerunt pedes eius et adoraverunt eumAnd behold, Jesus met them, saying: All hail. But they came up and took hold of his feet and adored him.
9. And behold, Jesus met them, saying, All hail. And they came and took hold of his feet, and worshipped him.
28:9. And behold, Jesus met them, saying, “Hail.” But they drew near and took hold of his feet, and they adored him.
28:9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him:

9: Когда же шли они возвестить ученикам Его, и се Иисус встретил их и сказал: радуйтесь! И они, приступив, ухватились за ноги Его и поклонились Ему.
28:9  καὶ ἰδοὺ ἰησοῦς ὑπήντησεν αὐταῖς λέγων, χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῶ.
28:9. et ecce Iesus occurrit illis dicens havete illae autem accesserunt et tenuerunt pedes eius et adoraverunt eum
And behold, Jesus met them, saying: All hail. But they came up and took hold of his feet and adored him.
28:9. And behold, Jesus met them, saying, “Hail.” But they drew near and took hold of his feet, and they adored him.
28:9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 Во всех этих и многих других обстоятельствах, сообщаемых евангелистами, мы видим признаки ночного движения учеников Христа к Его гробу и от него. Если, как замечено было выше, ученики Христа спали пред самым временем Его страданий, в то время, когда враги Его бодрствовали, то теперь, наоборот, враги, успокоившись, не проявляют почти никакого движения, а ученики, напротив, бодрствуют и движутся по разным направлениями. Описать такое движение всегда и везде бывает трудно. Мария Магдалина пришла ко гробу, вероятно, первая и затем удалилась в Иерусалим. За нею идут другие мироносицы, и, получив весть о воскресении, быстро бегут в Иерусалим к ученикам — сообщить им весть о воскресении. Около этого времени выходят из Иерусалима Петр и Иоанн, а за ними опять Мария Магдалина. Движение ко гробу совершалось, вероятно, из разных мест и по разным дорогам из Иерусалима и обратно. Поэтому трудно сказать, были ли мироносицы, о которых говорится в 9 стихе, те же самые, о которых сказано было в 8 стихе, или же это были другие женщины, пришедшие ко гробу последними и теперь возвращавшиеся назад одни или вместе с первыми. Обыкновенно принимают, что это были другие, и что к ним присоединилась Мария Магдалина. Во всяком случае следует считать вероятным, что настоящий рассказ Матфея не имеет для себя параллелей у других евангелистов. Этим женщинам, уже после явления Своего Марии Магдалине, является теперь Спаситель на дороге и приветствует их словом «радуйтесь» (cairete). Женщины тотчас, может быть, по одному только слову, узнали Его, ухватились за ноги Его, как бы не желая с Ним расстаться, и совершили Ему поклонение, какое свойственно Богу (prosekunhsan, см. прим. к II:2). Мнение, что раньше воздавали Ему такое поклонение только язычники, неверно (ср. Мф XIV:33; Ин IX:39).
Adam Clarke: Commentary on the Bible - 1831
28:9: And as they went to tell his disciples - This clause is wanting in the Codex Vatican, and Codex Bezae, and in twenty others, and in most of the versions. The omission is approved by Mill, Bengel, and Schmid. Griesbach leaves it in the text with a note of doubtfulness. It appears to be superfluous. To connect this with the next clause, the particle και, and, is obliged to be suppressed in all the translations. I think the verse should begin with, And behold he goeth, etc., and the former clause be suppressed. Probabiliter delenda, says Professor White, in his Crisews Griesbachianae, speaking of the preceding words.
Jesus met them - Christ bestows his graces and consolations by degrees, first by his angels, and then by himself. He does not reveal himself to incredulous and disobedient souls; he appears not even to these women till he has tried their faith and obedience by his ministering angels.
All hail - Anglo-Saxon, Health be to you! Χαιρετε, Be ye safe, rejoice.
And they held him by the feet, and worshipped him - This kind of reverence is in daily use among the Hindoos: when a disciple meets his religious guide in the public streets, he prostrates himself before him, and, taking the dust from his teacher's feet, rubs it on his forehead, breast, etc. See Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
28:9: And as they went ... Jesus met them - This was when they left the sepulchre the "second" time. Jesus first appeared to Mary Magdalene when alone, Joh 20:14. "Afterward" he appeared to the other women, as related by Matthew. See the accounts of the resurrection harmonized at the end of this chapter.
All hail - This is a term of salutation. The word all has been supplied by the translators. It is not in the original. The meaning of the word "hail," here, is rejoice;" a term of salutation connected with the idea of joy at his resurrection, and at meeting them again.
Held him by the feet - Or threw themselves prostrate before him. This was the usual posture of supplication. See Kg2 4:37. It does not mean that they took hold of his feet, but only that they cast themselves down before him.
And worshipped him - See the notes at Mat 8:2. In this place the word "worship" seems to denote the homage due to the Messiah risen from the dead; regarded by them now in a proper light, and entitled to the honor which was due to God, agreeably to Joh 5:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: as: Isa 64:5; Mar 16:9, Mar 16:10; Joh 20:14-16
All hail: Luk 1:28; Joh 20:19; Co2 13:11 *Gr.
and held: Sol 3:3, Sol 3:4; Luk 7:38; Joh 12:3, Joh 20:17; Rev 3:9
worshipped: Mat 28:17, Mat 14:33; Luk 24:52; Joh 20:28; Rev 5:11-14
Geneva 1599
28:9 (2) And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
(2) Christ himself appears after his resurrection, and sending the women to his disciples, shows that he has not forgotten them.
John Gill
28:9 And as they went to tell his disciples,.... This clause is wanting in the Vulgate Latin, Syriac, Arabic, and Persic versions, and in Beza's most ancient copy; but it stands in the Ethiopic version, and in Munster's Hebrew Gospel,
behold, Jesus met them: that they might be confirmed in what the angel had told them, and their fear might be removed, and their joy increased; and also be capable of reporting to the disciples not only what they had heard from the angel, but what they had seen themselves; they being now eyewitnesses, as well as earwitnesses of his resurrection: so souls in the way of their duty, as these women were, oftentimes meet with Jesus, and he with them, as they may expect, and indeed not otherwise:
saying, all hail; all health of soul and body, all happiness and prosperity, both temporal, spiritual, and eternal, attend you. The Syriac and Persic versions, and Munster's Hebrew Gospel render it, "peace be to you"; which, it is highly probable, was the phrase used by Christ, since it was the common form of salutation among the Jews, and what Christ made use of at other times; see Jn 20:19,
and they came; near unto him, being encouraged by the above salutation, and knowing who he was by his voice, habit, and gesture:
and held him by the feet; they threw themselves prostrate at his feet, in token of reverence and humility; and they laid hold on his feet, that they might know, and be assured that he was really risen, and that it was not a spirit, or a mere phantom and appearance; and they held him in affection to him, and as desirous of his continuance with them:
and worshipped him: with divine adoration, expressing their love to him; their faith and hope in him, owning him to be their Lord and God; he being, by his resurrection from the dead, declared to be the Son of God, with power; and so the proper object of religious worship.
John Wesley
28:9 Hail - The word in its primary sense means, "Rejoice:" in its secondary and more usual meaning, "Happiness attend you."
Robert Jamieson, A. R. Fausset and David Brown
28:9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail!--the usual salute, but from the lips of Jesus bearing a higher signification.
And they came and held him by the feet--How truly womanly!
28:1028:10: Յայնժամ ասէ ցնոսա Յիսուս. Մի՛ երկնչիք, երթա՛յք ասացէք եղբարցն իմոց՝ զի երթիցեն ՚ի Գալիլեա՝ եւ ա՛նդ տեսցեն զիս[560]։ [560] Ոմանք. Եղբարց իմոց։
10 Այն ժամանակ Յիսուս նրանց ասաց. «Մի՛ վախեցէք. գնացէ՛ք ասացէք իմ եղբայրներին, որ գնան Գալիլիա եւ այնտեղ ինձ տեսնեն»:
10 Այն ատեն Յիսուս ըսաւ անոնց. «Մի՛ վախնաք, գացէք իմ եղբայրներուս ըսէք, որ Գալիլիա երթան։ Հոն զիս պիտի տեսնեն»։
Յայնժամ ասէ ցնոսա Յիսուս. Մի՛ երկնչիք, երթայք, ասացէք եղբարցն իմոց զի երթիցեն ի Գալիլեա եւ անդ տեսցեն զիս:

28:10: Յայնժամ ասէ ցնոսա Յիսուս. Մի՛ երկնչիք, երթա՛յք ասացէք եղբարցն իմոց՝ զի երթիցեն ՚ի Գալիլեա՝ եւ ա՛նդ տեսցեն զիս[560]։
[560] Ոմանք. Եղբարց իմոց։
10 Այն ժամանակ Յիսուս նրանց ասաց. «Մի՛ վախեցէք. գնացէ՛ք ասացէք իմ եղբայրներին, որ գնան Գալիլիա եւ այնտեղ ինձ տեսնեն»:
10 Այն ատեն Յիսուս ըսաւ անոնց. «Մի՛ վախնաք, գացէք իմ եղբայրներուս ըսէք, որ Գալիլիա երթան։ Հոն զիս պիտի տեսնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1010: Тогда говорит им Иисус: не бойтесь; пойдите, возвестите братьям Моим, чтобы шли в Галилею, и там они увидят Меня.
28:10  τότε λέγει αὐταῖς ὁ ἰησοῦς, μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν γαλιλαίαν, κἀκεῖ με ὄψονται.
28:10. τότε (To-the-one-which-also) λέγει (it-fortheth) αὐταῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Μὴ (Lest) φοβεῖσθε : ( ye-should-fearee-unto ) ὑπάγετε (ye-should-lead-under,"ἀπαγγείλατε (ye-should-have-messaged-off) τοῖς (unto-the-ones) ἀδελφοῖς ( unto-brethrened ) μου (of-me) ἵνα (so) ἀπέλθωσιν (they-might-have-had-came-off) εἰς (into) τὴν (to-the-one) Γαλιλαίαν, (to-a-Galilaia,"κἀκεῖ (and-thither) με (to-me) ὄψονται . ( they-shall-behold )
28:10. tunc ait illis Iesus nolite timere ite nuntiate fratribus meis ut eant in Galilaeam ibi me videbuntThen Jesus said to them: Fear not. Go, tell my brethren that they go into Galilee. There they shall see me.
10. Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.
28:10. Then Jesus said to them: “Do not be afraid. Go, announce it to my brothers, so that they may go to Galilee. There they shall see me.”
28:10. Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me:

10: Тогда говорит им Иисус: не бойтесь; пойдите, возвестите братьям Моим, чтобы шли в Галилею, и там они увидят Меня.
28:10  τότε λέγει αὐταῖς ὁ ἰησοῦς, μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν γαλιλαίαν, κἀκεῖ με ὄψονται.
28:10. tunc ait illis Iesus nolite timere ite nuntiate fratribus meis ut eant in Galilaeam ibi me videbunt
Then Jesus said to them: Fear not. Go, tell my brethren that they go into Galilee. There they shall see me.
28:10. Then Jesus said to them: “Do not be afraid. Go, announce it to my brothers, so that they may go to Galilee. There they shall see me.”
28:10. Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 Спаситель почти дословно повторяет здесь слова Ангела, сказанные женщинам у гроба (ст. 7). Невероятно, чтобы слова эти были повторены, если бы евангелист рассказывал вымышленные факты. Но повторение это дало повод разным экзегетам различно определять значение слов Христа. Одни думали, что здесь продолжается предыдущий рассказ. Другие — что здесь — вставка, не относящаяся к предыдущей речи. И все это высказывалось на одном основании, что слова Христа есть повторение того, что сказано было прежде! Далее, предполагали, что, помещая этот рассказ, Матфей ничего не знал о явлениях Христа в Иерусалиме, равно как и о Его вознесении. Это представляется маловероятным. Евангелист, по-видимому, хочет только кратко обозначить главный факт, что Христос воскрес, не вдаваясь в подробности. Почему это было так, в настоящее время нельзя решить за недостатком данных. Все явления Христа Мейер, признавая отдел Мк XVI:9-20 не подлинным, делит на три разряда: 1) чисто галилейские, о которых говорит только Матфей; 2) чисто иудейские, о которых рассказывают только Лука и Иоанн, за исключением Ин XXI; 3) смешанные у Иоанна с присоединением XXI главы. Такое деление несколько искусственно; и нельзя согласиться с тем, что Матфей о явлениях Христа в Иудее ничего не говорит. — Kai ekei me o oyontai — предложение это не зависит от предыдущего ina. Воскресший Спаситель называет здесь Своих учеников Своими братьями.
Adam Clarke: Commentary on the Bible - 1831
28:10: Be not afraid - They were seized with fear at the sight of the angel; and this was now renewed by this unexpected appearance of Christ. See the note on Mat 28:8.
Go, tell my brethren - This is the first time our Lord called his disciples by this endearing name: they no doubt thought that their Lord would reproach them with their past cowardice and infidelity; but, in speaking thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried for ever.
Albert Barnes: Notes on the Bible - 1834
28:10: Be not afraid - The ancients, when in the presence of a heavenly being - an angel, or one who was supposed to be possessed of divine power were commonly struck with great "fear," as well as a great sense of their unworthiness. See Luk 5:8; Jdg 6:22-23; Jdg 13:21-22. These women were in like manner alarmed when they saw Jesus, believing him now especially to be a Divine Being; seeing him returning from the regions of the dead, and doubtless impressed with a new consciousness that they were unworthy of being in his presence. Jesus comforted them. He was the "same Jesus" with whom they had been before his death, and they had no reason now to fear him.
Go tell my brethren - There is something exceedingly tender in the appellation used here - "my brethren." Though he was risen from the dead, though about to be exalted to heaven, yet he did not disdain to call his disciples his brethren. This was calculated still further to silence the fears of the women and to inspire them with confidence.
Into Galilee - Galilee was the northern part of the land. There the Saviour commenced his ministry; and there, away from the noise and confusion of the city, he purposed again to meet them, in retirement and quietness, to satisfy them of his resurrection, and to commission them to go forth and preach the everlasting gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:10: Be: Mat 28:5, Mat 14:27; Luk 24:36-38; Joh 6:20
go: Mat 28:7; Jdg 10:16; Psa 103:8-13; Mar 16:7
my: Mat 12:48-50, Mat 25:40, Mat 25:45; Mar 3:33-35; Joh 20:17; Rom 8:29; Heb 2:11-18
John Gill
28:10 Then said Jesus unto them, be not afraid,.... Of me, or what you have seen; or lest there should be any deception in the case. In other respects the saints are subject to fears; as lest they should have no share in the love of God, nor interest in Christ, or the work of God is not begun in their hearts; and by reason of sin, lest that should get the ascendant over them, and they perish by it, and so fall short of eternal glory; when it is the will of Christ to have these fears removed, by shedding abroad his love in their hearts, by affording his gracious presence, views of interest in him, and promises of his grace, by sending his Spirit, word, and ministers to comfort them, by discovering and applying pardoning grace to them, and showing his power to keep them.
Go tell my brethren; meaning not his kinsmen according to the flesh, but his disciples, who were in this relation to him, as all the elect of God are; not only through his incarnation, he being their "Goel", their near kinsman, and Redeemer, and of the same nature, flesh, and blood with them, and like unto them in all things, excepting sin; but on account of their divine adoption, to which they were predestinated, and which they received through his redemption, and under the witnessings of the Spirit: he that is his God being theirs; and he that is his Father being theirs also: and which was made manifest in their regeneration, by their faith in him; and obedience to him, and his Father; see Mt 12:49. A very considerable relation this is, that the disciples stood in to Christ, who is the eternal Son of God, and heir of all things; and wonderful grace and condescension it was in Christ to own the relation, when they had so lately forsaken him; and now he was raised from the dead, and had glory given him:
that they go into Galilee, and there shall they see me: he does not say they should not see him before: for they saw him, all but Thomas, that very evening, and all of them eight days after; and both times were before they went into Galilee: but this he said, to put them in mind of what he had promised them, Mt 26:32, and to confirm the words of the angel; and which might serve for a confirmation of the truth of these things, both to the women, and to the disciples, when they observed the exact agreement between the words of Christ, and of the angel. Moreover, it may be remarked, that wherever Christ has appointed to meet his people, they may expect, and be sure to see him at one time or another; as in his house and ordinances, where they are sometimes indulged with a sight of him by faith, which is an appropriating, assimilating, soul rejoicing, and satisfying one; when with pleasure they behold the glory of his divine person, and of his offices, the transcendent excellencies and perfections of his nature, his love and his loveliness, the beauty and amiableness of him, the fulness of grace, life, and righteousness in him, and so the suitableness of him as their Saviour and Redeemer; and when they are favoured with communion with him, and the joys of his salvation.
John Wesley
28:10 Go tell my brethren - I still own them as such, though they so lately disowned and forsook me.
Robert Jamieson, A. R. Fausset and David Brown
28:10 Then said Jesus unto them, Be not afraid--What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection!
go tell my brethren that they go into Galilee, and there shall they see me--The brethren here meant must have been His brethren after the flesh (compare Mt 13:55); for His brethren in the higher sense (see on Jn 20:17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.
The Guards Bribed (Mt 28:11-15).
The whole of this important portion is peculiar to Matthew.
28:1128:11: Իբրեւ նոքա գնացին, ահա՝ ոմանք ՚ի զօրականացն եկին ՚ի քաղաքն, եւ պատմեցին քահանայապետիցն զամենայն որ ինչ եղեւն։
11 Երբ նրանք գնացին, ահա զինուորներից ոմանք քաղաք եկան ու քահանայապետներին պատմեցին այն բոլորը, ինչ որ պատահել էր
11 Երբ անոնք կ’երթային, պահապան զինուորներէն մէկ քանին քաղաքը գացին ու քահանայապետներուն պատմեցին բոլոր եղած բաները։
Իբրեւ նոքա գնացին, ահա ոմանք ի զօրականացն եկին ի քաղաքն, եւ պատմեցին քահանայապետիցն զամենայն որ ինչ եղեւն:

28:11: Իբրեւ նոքա գնացին, ահա՝ ոմանք ՚ի զօրականացն եկին ՚ի քաղաքն, եւ պատմեցին քահանայապետիցն զամենայն որ ինչ եղեւն։
11 Երբ նրանք գնացին, ահա զինուորներից ոմանք քաղաք եկան ու քահանայապետներին պատմեցին այն բոլորը, ինչ որ պատահել էր
11 Երբ անոնք կ’երթային, պահապան զինուորներէն մէկ քանին քաղաքը գացին ու քահանայապետներուն պատմեցին բոլոր եղած բաները։
zohrab-1805▾ eastern-1994▾ western am▾
28:1111: Когда же они шли, то некоторые из стражи, войдя в город, объявили первосвященникам о всем бывшем.
28:11  πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα.
28:11. Πορευομένων ( Of-traversing-of ) δὲ (moreover) αὐτῶν (of-them," ἰδού ( thou-should-have-had-seen ,"τινες (ones) τῆς (of-the-one) κουστωδίας (of-a-sentry) ἐλθόντες ( having-had-came ) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) ἀπήγγειλαν (they-messaged-off) τοῖς (unto-the-ones) ἀρχιερεῦσιν (unto-first-sacreders-of) ἅπαντα ( to-along-all ) τὰ (to-the-ones) γενόμενα . ( to-having-had-became )
28:11. quae cum abissent ecce quidam de custodibus venerunt in civitatem et nuntiaverunt principibus sacerdotum omnia quae facta fuerantWho when they were departed, behold, some of the guards came into the city and told the chief priests all things that had been done.
11. Now while they were going, behold, some of the guard came into the city, and told unto the chief priests all the things that were come to pass.
28:11. And when they had departed, behold, some of the guards went into the city, and they reported to the leaders of the priests all that had happened.
28:11. Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done:

11: Когда же они шли, то некоторые из стражи, войдя в город, объявили первосвященникам о всем бывшем.
28:11  πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα.
28:11. quae cum abissent ecce quidam de custodibus venerunt in civitatem et nuntiaverunt principibus sacerdotum omnia quae facta fuerant
Who when they were departed, behold, some of the guards came into the city and told the chief priests all things that had been done.
28:11. And when they had departed, behold, some of the guards went into the city, and they reported to the leaders of the priests all that had happened.
28:11. Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
11 Ход мыслей следующий. Означив факт, что Христос воскрес, и указав, что его истинность подтверждена была несколькими лицами, евангелист тотчас же приступает к разъяснению, что этот факт на первых же порах хотели опровергнуть враги Христа при помощи воинов, поставленных на страже у гроба. Евангелист имеет очевидную цель не рассказать прагматически о всех явлениях Христа, а только удостоверить, с одной стороны, истинность факта воскресения, а с другой — недостоверность слухов, его опровергающих. Таким образом, изложение у Матфея больше логическое и схематическое, чем прагматическое. Рассказ о лжи первосвященников — только у Матфея, и настолько краток, что мы напрасно стали бы искать здесь подробностей, при помощи которых можно было бы уяснить, как было дело. Мы не знаем, каким образом стражи очнулись от своего ужаса, и где это было. Можем заключать только, что они были очевидцами чудесных событий, по крайней мере, отчасти. Не все стражи пошли к архиереям и сообщили им apanta ta genomena — все, бывшее у гроба, а только некоторые (tineV). Связь с предыдущим ясна. Стражи сами, своими собственными силами, не могли помешать тому, что случилось. Но так как они подлежали ответственности, то теперь приходят с докладом, что случившееся совершилось помимо их воли, к архиереям. Прибытие в город и объявление о всем бывшем архиереям евангелист поставляет в связь с путешествием женщин от гроба. Но, несмотря на такое указание на время, точно определить, когда именно стражи вошли в город, невозможно. Можно предполагать только, что это было в самую ночь воскресения Христова или ранним утром.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Now when they were going, behold, some of the watch came into the city, and showed unto the chief priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

For the further proof of the resurrection of Christ, we have here the confession of the adversaries that were upon the guard; and there are two things which strengthen this testimony--that they were eye-witnesses, and did themselves see the glory of the resurrection, which none else did--and that they were enemies, set there to oppose and obstruct his resurrection. Now observe here,

I. How this testimony was given in to the chief priests (v. 11); when the women were going to bring that news to the disciples, which would fill their hearts with joy, the soldiers went to bring the same news to the chief priests, which would fill their faces with shame. Some of the watch, probably those of them that commanded in chief, came into the city, and brought to those who employed them, the report of their disappointment. They showed to the chief priests all the things that were done; told them of the earthquake, the descent of the angel, the rolling of the stone away, and the coming of the body of Jesus alive out of the grave. Thus the sign of the prophet Jonas was brought to the chief priests with the most clear and incontestable evidence that could be; and so the utmost means of conviction were afforded them; we may well imagine what a mortification it was to them, and that, like the enemies of the Jews, they were much cast down in their own eyes, Neh. vi. 16. It might justly have been expected that they should now have believed in Christ, and repented their putting him to death; but they were obstinate in their infidelity, and therefore sealed up under it.

II. How it was baffled and stifled by them. They called an assembly, and considered what was to be done. For their own parts, they were resolved not to believe that Jesus was risen; but their care was, to keep others from believing, and themselves from being quite ashamed from their disbelief of it. They had put him to death, and there was no way of standing to what they had done, but by confronting the evidence of his resurrection. Thus they who have sold themselves to work wickedness, find that one sin draws on another, and that they have plunged themselves into a wretched necessity of adding iniquity to iniquity, which is part of the curse of Christ's persecutors, Ps. lxix. 27.

The result of their debate was, that those soldiers must by all means be bribed off, and hired not to tell tales.

1. They put money into their hands; and what wickedness is it which men will not be brought to by the love of money? They gave large money, probably a great deal more than they gave to Judas, unto the soldiers. These chief priests loved their money as well as most people did, and were as loth to part with it; and yet, to carry on a malicious design against the gospel of Christ, they were very prodigal of it; they gave the soldiers, it is likely, as much as they asked, and they knew how to improve their advantages. Here was large money given for the advancing of that which they knew to be a lie, yet many grudge a little money for the advancement of that which they know to be the truth, though they have a promise of being reimbursed in the resurrection of the just. Let us never starve a good cause, when we see a bad one so liberally supported.

2. They put a lie into their mouths (v. 13); Say ye, His disciples came by night, and stole him away while we slept; a sorry shift is better than none, but this is a sorry one indeed. (1.) The sham was ridiculous, and carried along with it its own confutation. If they slept, how could they know any thing of the matter, or say who came? If any one of them was awake to observe it, no doubt, he would awake them all to oppose it; for that was the only thing they had in charge. It was altogether improbable that a company of poor, weak, cowardly, dispirited men should expose themselves for so inconsiderable an achievement as the rescue of the dead body. Why were not the houses where they lodged diligently searched, and other means used to discover the dead body; but this was so thin a lie as one might easily see through. But had it been ever so plausible, (2.) It was a wicked thing for these priests and elders to hire those soldiers to tell a deliberate lie (if it had been in a matter of ever so small importance), against their consciences. Those know not what they do, who draw others to commit one wilful sin; for that may debauch conscience, and be an inlet to many. But, (3.) Considering this as intended to overthrow the great doctrine of Christ's resurrection, this was a sin against the last remedy, and was, in effect, a blasphemy against the Holy Ghost, imputing that to the roguery of the disciples, which was done by the power of the Holy Ghost.

But lest the soldiers should object the penalty they incurred by the Roman law for sleeping upon the guard, which was very severe (Acts xii. 19), they promised to interpose with the governor; "We will persuade him, and secure you. We will use our own interest in him, to get him not to take notice of it;" and they had lately found how easily they could manage him. If really these soldiers had slept, and so suffered the disciples to steal him away, as they would have the world believe, the priests and elders would certainly have been the forwardest to solicit the governor to punish them for their treachery; so that their care for the soldiers' safety plainly gives the lie to the story. They undertook to secure them from the sword of Pilate's justice, but could not secure them from the sword of God's justice, which hangs over the head of those that love and make a lie. They promise more than they can perform who undertake to save a man harmless in the commission of a wilful sin.

Well, thus was the plot laid; now what success had it?

[1.] Those that were willing to deceive, took the money, and did as they were taught. They cared as little for Christ and his religion as the chief priests and elders did; and men that have no religion at all, can be very well pleased to see Christianity run down, and lend a hand to it, if need be, to serve a turn. They took the money; that was it they aimed at, and nothing else. Note, Money is a bait for the blackest temptation; mercenary tongues will sell the truth for it.

The great argument to prove Christ to be the Son of God, is, his resurrection, and none could have more convincing proofs of the truth of that than these soldiers had; they saw the angel descend from heaven, saw the stone rolled away, saw the body of Christ come out of the grave, unless the consternation they felt hindered them; and yet they were so far from being convinced by it themselves, that they were hired to belie him, and to hinder others from believing in him. Note, The most sensible evidence will not convince men, without the concurring operation of the Holy Spirit.

[2.] Those that were willing to be deceived, not only credited, but propagated, the story; This saying is commonly reported among the Jews until this day. The sham took well enough, and answered the end. The Jews, who persisted in their infidelity, when they were pressed with the argument of Christ's resurrection, had this still ready to reply, His disciples came, and stole him away. To this purport was the solemn narrative, which (as Justin Martyr relates in his dialogue with Typho the Jew) the great sanhedrim sent to all the Jews of the dispersion concerning this affair, exciting them to a vigorous resistance of Christianity--that, when they had crucified, and buried him, the disciples came by night, and stole him out of the sepulchre, designing thereby not only to overthrow the truth of Christ's resurrection, but to render his disciples odious to the world, as the greatest villains in nature. When once a lie is raised, none knows how far it will spread, nor how long it will last, nor what mischief it will do. Some give another sense of this passage, This saying is commonly reported, that is, "Notwithstanding the artifice of the chief priests, thus to impose upon the people, the collusion that was between them and the soldiers, and the money that was given to support the cheat, were commonly reported and whispered among the Jews;" for one way or other truth will out.
Adam Clarke: Commentary on the Bible - 1831
28:11: Some of the watch - Or guards. Probably the rest still remained at the tomb, waiting for orders to depart, and had sent these to intimate to their employers the things that had taken place.
Albert Barnes: Notes on the Bible - 1834
28:11: When they were going - Or when they had gone from the tomb.
Some of the watch - Some of the guard that had been set around the tomb to keep it safe. Probably the leaders or officers came to give a true account of what had happened.
Showed unto the chief priests - To Annas and Caiaphas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:11: some: Mat 28:4, Mat 27:65, Mat 27:66
Geneva 1599
28:11 (3) Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
(3) The more that the sun shines, the more that the wicked are blinded.
John Gill
28:11 Now when they were going,.... Or were gone from the sepulchre: that is, the women, Mary Magdalene, and the other Mary, and their companions, when they were going, or gone, and before they could come to the disciples, to inform them of what they had seen and heard, and deliver the message both of the angel, and of Christ, unto them:
behold, some of the watch came unto the city: that is, "of Jerusalem". The word "behold" is left out in the Syriac, Persic, and Ethiopic versions; but ought to be retained as expressive of what is wonderful, and worthy of observation and attention; that the very persons who were placed to prevent every thing, that might be the foundation of a report, that Christ was risen, should be the first persons that should relate it to the chief priests and elders, that employed them: not all the watch, for some still stayed behind, till they had orders to come away; but some of them, the principal of them, or who were deputed by the rest, came. The Persic version, rather commenting than translating, has these words:
"moreover, the rulers and governors, who watched the sepulchre, coming to themselves, returned to the city with a pale and frightened countenance.''
And showed unto the chief priests all the things that were done; how that there had been a very great earthquake, and a very surprising appearance; one like a young man descended from the clouds, whose countenance was like lightning, and his raiment white as snow, which filled them with astonishment and dread; that he rolled away the stone from the sepulchre, and then sat upon it; and that some women coming to the sepulchre, were shown by him where the body had been laid, but was now gone; and how, that after they had recovered themselves from the fright, they had themselves examined the sepulchre, and the body was certainly gone; and sure they were that the women did not carry it away, nor any other: all which they thought proper to relate to the chief priests; partly on their own account, to clear themselves from the charge of bribery and corruption, and sloth and negligence; and partly that the chief priests might consider what was proper to be done at such a juncture.
Robert Jamieson, A. R. Fausset and David Brown
28:11 Now when they were going--while the women were on their way to deliver to His brethren the message of their risen Lord.
some of the watch came into the city, and showed unto the chief priests all the things that were done--Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.
28:1228:12: Եւ նոքա ժողովեալ հանդերձ ծերովքն, խորհո՛ւրդ առեալ՝ արծա՛թ յոյժ ետուն զօրականացն[561], [561] Ոմանք. Ծերովքն ՚ի խորհուրդ. առեալ արծաթ։
12 Եւ նրանք ծերերի հետ միասին հաւաքուելով՝ խորհուրդ արեցին, շատ դրամ տուեցին զինուորներին ու ասացին
12 Անոնք ալ ծերերուն հետ հաւաքուելով ու խորհուրդ ընելով՝ շատ ստակ տուին զինուորներուն,
Եւ նոքա ժողովեալ հանդերձ ծերովքն, խորհուրդ առեալ` արծաթ յոյժ ետուն զօրականացն:

28:12: Եւ նոքա ժողովեալ հանդերձ ծերովքն, խորհո՛ւրդ առեալ՝ արծա՛թ յոյժ ետուն զօրականացն[561],
[561] Ոմանք. Ծերովքն ՚ի խորհուրդ. առեալ արծաթ։
12 Եւ նրանք ծերերի հետ միասին հաւաքուելով՝ խորհուրդ արեցին, շատ դրամ տուեցին զինուորներին ու ասացին
12 Անոնք ալ ծերերուն հետ հաւաքուելով ու խորհուրդ ընելով՝ շատ ստակ տուին զինուորներուն,
zohrab-1805▾ eastern-1994▾ western am▾
28:1212: И сии, собравшись со старейшинами и сделав совещание, довольно денег дали воинам,
28:12  καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις
28:12. καὶ (And) συναχθέντες ( having-been-led-together ) μετὰ (with) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) συμβούλιόν (to-a-purposelet-together) τε (also) λαβόντες ( having-had-taken ,"ἀργύρια (to-silverlets) ἱκανὰ ( to-ampled ) ἔδωκαν (they-gave) τοῖς (unto-the-ones) στρατιώταις (unto-amass-belongers,"
28:12. et congregati cum senioribus consilio accepto pecuniam copiosam dederunt militibusAnd they being assembled together with the ancients, taking counsel, gave a great sum of money to the soldiers,
12. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
28:12. And gathering together with the elders, having taken counsel, they gave an abundant sum of money to the soldiers,
28:12. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers:

12: И сии, собравшись со старейшинами и сделав совещание, довольно денег дали воинам,
28:12  καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις
28:12. et congregati cum senioribus consilio accepto pecuniam copiosam dederunt militibus
And they being assembled together with the ancients, taking counsel, gave a great sum of money to the soldiers,
28:12. And gathering together with the elders, having taken counsel, they gave an abundant sum of money to the soldiers,
28:12. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Думают, что это было собрание Синедриона, но едва ли официальное и открытое. Враги Христа предполагали, что деньгами можно удобнее всего опровергнуть истину. Они поступили так же, как поступают все, покупающие и продающие истину. Сильные и влиятельные люди теперь боятся простых стражей и возможных с их стороны неприятных для врагов Христа и даже, может быть, опасных разглашений. Преступник, которого они казнили, воскрес. Что скажет об этом народ, когда узнает? — «Довольно (серебряных) денег» (arguria ikana) — выражение характерное, которое показывает, что денег было дано именно столько, сколько было нужно, чтобы заградить стражам уста и заставить их говорить ложь, ни больше, ни меньше. «Некоторые» из стражей были, очевидно, люди нуждающееся и согласны были говорить то, что им прикажут, хотя бы это была ложь.
Adam Clarke: Commentary on the Bible - 1831
28:12: With the elders - That is, the senators of the great Sanhedrin or Jewish council of state, elsewhere called the elders of the people; they could now meet, as the Sabbath was over.
Albert Barnes: Notes on the Bible - 1834
28:12: And when they were assembled ... - They deemed the matter of so much importance as to justify the calling together of the great council of the nation. Notwithstanding all their caution, it was plain that the body of Jesus was gone. It was further plain that the disciples would affirm that he was restored to life again. It was not improbable that Jesus would himself appear, and convince multitudes that he was the Messiah, and that the guilt of putting him to death would, after all their caution and cunning, be charged on them. They had been at great pains to procure his death. They had convinced Pilate that he was dead. They had placed a guard for the express purpose of pRev_enting his being taken away. It would be in vain, after this, to pretend that he was not dead; that he was in a swoon; that he died in appearance only. They had shut themselves out from this, which would have been the most plausible plea, and, whatever course they might now adopt, they were obliged to proceed on the admission that he had been really dead, and that all proper measures had been taken to pRev_ent his being stolen. They concluded, after consultation, that but one way was left - to bribe the soldiers - to induce them to tell a falsehood - and to attempt to convince the world that Jesus, in spite of themselves, and in the face of all probability, had been really stolen.
Large money - Much money. This was given to bribe them; to induce them to conceal the truth, and to affirm what they knew was false.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:12: Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2, Mat 27:62-64; Psa 2:1-7; Joh 11:47, Joh 12:10, Joh 12:11; Acts 4:5-22; Act 5:33, Act 5:34, Act 5:40
John Gill
28:12 And when they were assembled with the elders,.... Upon this the grand sanhedrim was convened together, which consisted of the chief priests, Scribes, and elders;
and had taken counsel among themselves what steps to take to stifle this matter, that it might not spread and be believed by the people; they agreed upon this, as the best expedient, to bribe the soldiers to give a false account of it, as they did:
they gave large money unto the soldiers, or "sufficient money"; they gave large sums of money, as were enough to satisfy the soldiers; they gave them whatever they would have; for though these men were very covetous, yet upon this occasion gave liberally; and that perhaps which were for the sacrifices, or for the repair of the temple, or for the supply of the poor.
Robert Jamieson, A. R. Fausset and David Brown
28:12 And when they were assembled with the elders--But Joseph at least was absent: Gamaliel probably also; and perhaps others.
and had taken counsel, they gave large money unto the soldiers--It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!
28:1328:13: եւ ասեն. Ասասջի՛ք՝ եթէ աշակերտքն նորա եկեա՛լ գիշերի գողացան զնա՝ մինչ մեք ՚ի քո՛ւն էաք[562]։ [562] Ոմանք. Եկեալ ՚ի գիշերի։
13 «Կ’ասէք, թէ նրա աշակերտները, գիշերով գալով, գողացան նրան, մինչ մենք քնի մէջ էինք
13 Ու ըսին. «Ըսէք թէ ‘Անոր աշակերտները գիշերով եկան զանիկա գողցան, երբ մենք կը քնանայինք’։
եւ ասեն. Ասասջիք եթէ` Աշակերտքն նորա եկեալ գիշերի գողացան զնա, մինչ մեք ի քուն էաք:

28:13: եւ ասեն. Ասասջի՛ք՝ եթէ աշակերտքն նորա եկեա՛լ գիշերի գողացան զնա՝ մինչ մեք ՚ի քո՛ւն էաք[562]։
[562] Ոմանք. Եկեալ ՚ի գիշերի։
13 «Կ’ասէք, թէ նրա աշակերտները, գիշերով գալով, գողացան նրան, մինչ մենք քնի մէջ էինք
13 Ու ըսին. «Ըսէք թէ ‘Անոր աշակերտները գիշերով եկան զանիկա գողցան, երբ մենք կը քնանայինք’։
zohrab-1805▾ eastern-1994▾ western am▾
28:1313: и сказали: скажите, что ученики Его, придя ночью, украли Его, когда мы спали;
28:13  λέγοντες, εἴπατε ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων.
28:13. λέγοντες ( forthing ,"Εἴπατε (Ye-should-have-had-said) ὅτι (to-which-a-one,"Οἱ (The-ones) μαθηταὶ (learners) αὐτοῦ (of-it) νυκτὸς (of-a-night) ἐλθόντες ( having-had-came ) ἔκλεψαν (they-stole) αὐτὸν (to-it) ἡμῶν (of-us) κοιμωμένων : ( of-being-reposed-unto )
28:13. dicentes dicite quia discipuli eius nocte venerunt et furati sunt eum nobis dormientibusSaying: Say you, His disciples came by night and stole him away when we were asleep.
13. saying, Say ye, His disciples came by night, and stole him away while we slept.
28:13. saying: “Say that his disciples arrived at night and stole him away, while we were sleeping.
28:13. Saying, Say ye, His disciples came by night, and stole him [away] while we slept.
Saying, Say ye, His disciples came by night, and stole him [away] while we slept:

13: и сказали: скажите, что ученики Его, придя ночью, украли Его, когда мы спали;
28:13  λέγοντες, εἴπατε ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων.
28:13. dicentes dicite quia discipuli eius nocte venerunt et furati sunt eum nobis dormientibus
Saying: Say you, His disciples came by night and stole him away when we were asleep.
28:13. saying: “Say that his disciples arrived at night and stole him away, while we were sleeping.
28:13. Saying, Say ye, His disciples came by night, and stole him [away] while we slept.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 Это была ложь, и в настоящем стихе она сквозит почти в каждом слове. Стражи, тайно, конечно, от народа и всех посторонних, приглашаются говорить публичную ложь. Так как ученики были близки к Учителю, то не кто другой, а именно они украли Его тело. Но, спрашивает Златоуст, «скажите, каким образом ученики украли Его, эти бедные и простые люди, которые не смели даже и показаться»? Каким образом ученики могли подойти (elqonteV) ко гробу, когда около него поставлена была стража? Чтобы придать этой лжи некоторое вероятие, стражи, разглашая ее, должны были прибавлять, что это случилось в то время, когда они спали. Но если тело украдено было в то время, когда стражи спали, то как же они могли знать об этом? Все это была очевидная ложь; но, с другой стороны, весьма характеристичная. Всякие кражи и хищения происходят тогда, когда стражи спят.
Adam Clarke: Commentary on the Bible - 1831
28:13: His disciples came by night - This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven); and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the authority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit.
Stole him away while we slept - Here is a whole heap of absurdities.
1st. Is it likely that so many men would all fall asleep, in the open air, at once?
2dly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state?
3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body?
4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being perceived by any person? And
5thly. If they were asleep, how could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him? - for, being asleep, they could see no person. From their own testimony, therefore, the resurrection may be as fully proved as the theft.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:13: stole: Mat 26:64
John Gill
28:13 Saying, say ye his disciples came by night,.... They charged them to tell every one that should ask them about this affair; and even publish it every where, that the disciples of Christ came in the dead of the night,
and stole him away while we slept: which was a very unlikely thing, and a foolish scheme this, for such a body of men to form. There is no show of probability in it, that the disciples, who were intimidated by the taking and putting Christ to death, and were now shut up in a house, for fear of the Jews, that these should venture out in the night, to take away the body of Christ, which was decently and honourably interred in a garden of one of his disciples: and when they knew it was guarded by a company of Roman soldiers; and who besides had no notion of his resurrection from the dead, nor never thought of it till he was risen, and therefore would never attempt any thing of this kind, in order to give out such a report. Moreover, had they took it away by stealth, it is not reasonable to think that they would afterwards have reported such a lie every where, that he was risen from the dead, when they were sure to obtain nothing by it, but reproach, afflictions, persecutions, and death: add to this, that this was never objected to them by their worst enemies, when they most strongly asserted his resurrection: nor was it a feasible account, or well put together, with respect to the watch. It can hardly be thought that they should be all of them asleep at once; and if they were, it is much they were not awaked by the coming up of the disciples, and the rolling away of the stone, and the bustle there must be in taking up the body, and carrying it away; and besides, if they were asleep, and continued so, what is their evidence good for? for how could they know that his disciples came and took him away? if they awaked, though too late, and saw them at a distance, why did not they pursue them, who might easily have been overtaken with such a burden? at least, why did not they search their houses for the body? and take up both the women and the disciples, and prosecute them for it? and yet nothing of this was done. Besides, how came the linen clothes to be left behind? why did they take the napkin from his head, and give themselves all that trouble to unwrap the body, and carry it away naked? It is clear the chief priests themselves were convinced in their own minds, that he was truly risen, or they would have punished the soldiers severely for their sleep and negligence, and would never have given them money to spread such a story.
John Wesley
28:13 Say, his disciples came by night, and stole him while we slept - Is it possible, that any man of sense should digest this poor, shallow inconsistency? If ye were awake, why did you let the disciples steal him? If asleep, how do you know they did?
Robert Jamieson, A. R. Fausset and David Brown
28:13 Saying, Say ye, His disciples came by night, and stole him away while we slept--which, as we have observed, was a capital offense for soldiers on guard.
28:1428:14: Եւ եթէ լո՛ւր լիցի այդ՝ առ դատաւորն, մե՛ք հաճեսցուք զնա, եւ զձեզ անհո՛գս արասցուք։
14 Եւ եթէ այդ լուրը կուսակալին հասնի, մենք նրան կը գոհացնենք եւ ձեզ հոգսից կ’ազատենք»
14 Եթէ այդ բանը կուսակալին ականջը հասնի, մենք զանիկա կը հաճեցնենք եւ ձեզ ապահով* կ’ընենք»։
Եւ եթէ լուր լիցի այդ առ դատաւորն, մեք հաճեսցուք զնա եւ զձեզ անհոգս արասցուք:

28:14: Եւ եթէ լո՛ւր լիցի այդ՝ առ դատաւորն, մե՛ք հաճեսցուք զնա, եւ զձեզ անհո՛գս արասցուք։
14 Եւ եթէ այդ լուրը կուսակալին հասնի, մենք նրան կը գոհացնենք եւ ձեզ հոգսից կ’ազատենք»
14 Եթէ այդ բանը կուսակալին ականջը հասնի, մենք զանիկա կը հաճեցնենք եւ ձեզ ապահով* կ’ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1414: и, если слух об этом дойдет до правителя, мы убедим его, и вас от неприятности избавим.
28:14  καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν [αὐτὸν] καὶ ὑμᾶς ἀμερίμνους ποιήσομεν.
28:14. καὶ (and) ἐὰν (if-ever) ἀκουσθῇ (it-might-have-been-heard) τοῦτο (the-one-this) ἐπὶ (upon) τοῦ (of-the-one) ἡγεμόνος, (of-a-leader,"ἡμεῖς (we) πείσομεν (we-shall-conduce) καὶ (and) ὑμᾶς (to-ye) ἀμερίμνους ( to-un-worried ) ποιήσομεν. (we-shall-do-unto)
28:14. et si hoc auditum fuerit a praeside nos suadebimus ei et securos vos faciemusAnd if the governor shall hear of this, we will persuade him and secure you.
14. And if this come to the governor’s ears, we will persuade him, and rid you of care.
28:14. And if the procurator hears about this, we will persuade him, and we will protect you.”
28:14. And if this come to the governor’s ears, we will persuade him, and secure you.
And if this come to the governor' s ears, we will persuade him, and secure you:

14: и, если слух об этом дойдет до правителя, мы убедим его, и вас от неприятности избавим.
28:14  καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν [αὐτὸν] καὶ ὑμᾶς ἀμερίμνους ποιήσομεν.
28:14. et si hoc auditum fuerit a praeside nos suadebimus ei et securos vos faciemus
And if the governor shall hear of this, we will persuade him and secure you.
28:14. And if the procurator hears about this, we will persuade him, and we will protect you.”
28:14. And if this come to the governor’s ears, we will persuade him, and secure you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 Из этих слов видно, во всяком случае, что стража дана была от Пилата (ср. прим. к XXVII:65). Воины находились в ответственности именно пред ним. Он мог поступить с ними строго (ср. Деян XII:19). Поэтому естественно, если стражи обращаются с донесением не к Пилату, а к первосвященникам, как бы прося у них защиты (впрочем, в апокрифическом Евангелии Петра XXVIII:11-15 иначе). Последние заверяют их, что им нечего бояться. Враги Христа знают, что Пилат не будет вникать в это дело, и потому слух о нем, по всей вероятности, до Пилата не дойдет. Но если бы случилось что-нибудь подобное, то «мы» — особенное ударение делается на этом слове, — мы сильные, влиятельные люди, имеющие доступ даже к Пилату, «мы убедим его», что все дело произошло не по вине стражей и что в нем повинны ученики. Peisomen — убедим в Деян XII:20 переведено: «склонивши на свою сторону». Такое же значение слово может иметь и в настоящем месте. Так как Пилат убедится речами первосвященников (может быть, с поднесением подарка), то воинам не только нечего бояться, но они избавлены будут и от каких-либо неприятностей. Это выражается словом amerimnouV, которое здесь свободно переведено на русский язык выражением «и вас от неприятности избавим». Иностранные комментаторы замечают, что amerimnouV точно не переводимо на их языки. Лютер переводит его через sicher, что также неточно. Вульгата: securos. Ближе к подлиннику наш славянский перевод «беспечальны», хотя и он также не вполне точен. Вполне точно здесь немецкое слово sorgenfrei — беззаботный: вас мы сделаем беззаботными относительно последствий переговоров с Пилатом, вам нечего будет беспокоиться. Но, понятно, что на русском языке точно передать это слово в настоящей связи невозможно.
Adam Clarke: Commentary on the Bible - 1831
28:14: If this came to the governor's ears - Pilate - we will persuade him that it is for his own interest and honor to join in the deception; and we will render you secure - we will take care that you shalt not suffer that punishment for this pretended breach of duty which otherwise you might expect.
Albert Barnes: Notes on the Bible - 1834
28:14: The governor's ears - To Pilate. If it is reported to him that Jesus was stolen while you slept.
We will persuade him - We will convince or satisfy him, so that he shall not punish you. This they might promise with safety; for,
1. They knew from the character of Pilate that he could be easily bribed.
2. Pilate, after the feast of the Passover, was accustomed to return to Caesarea.
3. He had not been inclined at all to interfere in anything concerning the Saviour until it was urged upon him by the Jews.
He would not be disposed, "of himself," to take any further trouble about the matter. He would feel that all that could be demanded of him had been done, and would not be disposed further to interfere, unless the Sanhedrin should demand it. This, of course, they would not do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:14: we: Act 12:19
Geneva 1599
28:14 And if this (e) come to the governor's ears, we will persuade him, and secure you.
(e) For it was to be feared that it would be brought to the governor's ears.
John Gill
28:14 And if this come to the governor's ears,.... Not the governor of the watch, but Pontius Pilate the governor of Judea: if this should be told him, and should be heard by him; or this matter should come before him, and be under his examination, and there should be any danger of punishment; for to sleep on the watch was severely punished by the Romans:
we will, persuade him; that this is the true state of the case, and intercede with him, and make use of all our interest, not to punish for it: or will persuade him, that though this is a false account, yet it will be much better that it should go in this way, for his own peace, and the peace of the nation, and the security of the Roman government; since, should it spread among the people, that this person was really raised from the dead, they would, one and all, believe he was the true Messiah, and would set him up as a king, and seize upon the government in favour of him:
and will secure you; indemnify you, bear you harmless, keep you from punishment; so that you need not be under any care, or concern on this account.
Robert Jamieson, A. R. Fausset and David Brown
28:14 And if this come to the governor's ears--rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation.
we will persuade him, and secure you--The "we" and the "you" are emphatic here--"we shall [take care to] persuade him and keep you from trouble," or "save you harmless." The grammatical form of this clause implies that the thing supposed was expected to happen. The meaning then is, "If this come before the governor--as it likely will--we shall see to it that," &c. The "persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards, Acts 24:26).
28:1528:15: Եւ նոցա առեալ զարծաթն, արարի՛ն որպէս ուսանն. եւ ել համբաւս այս ՚ի Հրէից՝ մինչեւ ցայսօր։
15 Եւ նրանք դրամն առնելով՝ արեցին այնպէս, ինչպէս որ իրենց սովորեցրել էին: Եւ այս զրոյցը տարածուած է հրեաների մէջ մինչեւ այսօր:
15 Անոնք ալ ստակը առին ու սորվածնուն պէս ըրին. եւ այս ձայնը Հրեաներուն մէջ տարածուեցաւ մինչեւ այսօր։
Եւ նոցա առեալ զարծաթն, արարին որպէս ուսանն. եւ ել համբաւս այս ի Հրէից մինչեւ ցայսօր:

28:15: Եւ նոցա առեալ զարծաթն, արարի՛ն որպէս ուսանն. եւ ել համբաւս այս ՚ի Հրէից՝ մինչեւ ցայսօր։
15 Եւ նրանք դրամն առնելով՝ արեցին այնպէս, ինչպէս որ իրենց սովորեցրել էին: Եւ այս զրոյցը տարածուած է հրեաների մէջ մինչեւ այսօր:
15 Անոնք ալ ստակը առին ու սորվածնուն պէս ըրին. եւ այս ձայնը Հրեաներուն մէջ տարածուեցաւ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
28:1515: Они, взяв деньги, поступили, как научены были; и пронеслось слово сие между иудеями до сего дня.
28:15  οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. καὶ διεφημίσθη ὁ λόγος οὖτος παρὰ ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας].
28:15. οἱ (The-ones) δὲ (moreover) λαβόντες ( having-had-taken ) ἀργύρια (to-silverlets) ἐποίησαν (they-did-unto) ὡς (as) ἐδιδάχθησαν. (they-were-taught) Καὶ (and) διεφημίσθη (it-was-declared-through-to) ὁ (the-one) λόγος (a-forthee) οὗτος (the-one-this) παρὰ (beside) Ἰουδαίοις ( unto-Iouda-belonged ) μέχρι (unto-lest-whilst) τῆς (of-the-one) σήμερον (this-day) [ἡμέρας]. "[of-a-day]."
28:15. at illi accepta pecunia fecerunt sicut erant docti et divulgatum est verbum istud apud Iudaeos usque in hodiernum diemSo they taking the money, did as they were taught: and this word was spread abroad among the Jews even unto this day.
15. So they took the money, and did as they were taught: and this saying was spread abroad among the Jews, until this day.
28:15. Then, having accepted the money, they did as they were instructed. And this word has been spread among the Jews, even to this day.
28:15. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day:

15: Они, взяв деньги, поступили, как научены были; и пронеслось слово сие между иудеями до сего дня.
28:15  οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. καὶ διεφημίσθη ὁ λόγος οὖτος παρὰ ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας].
28:15. at illi accepta pecunia fecerunt sicut erant docti et divulgatum est verbum istud apud Iudaeos usque in hodiernum diem
So they taking the money, did as they were taught: and this word was spread abroad among the Jews even unto this day.
28:15. Then, having accepted the money, they did as they were instructed. And this word has been spread among the Jews, even to this day.
28:15. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 Первые предложения стиха понятны без объяснений. Что касается последнего предложения, то здесь видят так наз. hiatus — зияние; полная речь была бы такова: молва об этом распространилась между иудеями и существует до сего дня. О существовании таких слухов свидетельствует Иустин мученик, говоря, что они продолжались до его времени (Триф. 108). Странно, что на их основании некоторые новейшие критики строили свои теории о том, что ученики действительно украли тело Иисуса Христа и затем объявили о Его воскресении.
Adam Clarke: Commentary on the Bible - 1831
28:15: Until this day - That is to say, the time in which Matthew wrote his Gospel; which is supposed by some to have been eight, by others eighteen, and by others thirty years after our Lord's resurrection.
Albert Barnes: Notes on the Bible - 1834
28:15: This saying is commonly reported - This account of the disappearance of the body of Jesus from the sepulchre is commonly given.
Until this day - The time when Matthew wrote this gospel that is, about 30 years after the resurrection.
The resurrection of the Lord Jesus, of which an account is given in this chapter, is one of the most important doctrines of the Christian religion, and is attested by the strongest evidence that can be adduced in favor of any ancient fact. Let it be considered:
1. that he had often foretold his own death and resurrection. See Mat 12:40; Mat 16:21; Mat 20:19.
2. There was no doubt that he was really dead. Of this the Jews. the Romans, and the disciples were all equally well satisfied.
3. Every proper precaution was taken to pRev_ent his removal by stealth. A guard, usually consisting of sixty men, was placed there for the express purpose of keeping him, and the sepulchre was secured by a large stone and by a seal.
4. On the third day the body was missing. In this all were agreed. The high priests did not dare to call that in question. They labored, therefore, to account for it. The disciples affirmed that he was alive. The Jews hired the Roman soldiers to affirm that he was stolen while they slept, and succeeded in making many of the people believe it.
This account of the Jews is attended with the following difficulties and absurdities:
1. The Roman guard was composed usually of 60 men, and they were stationed there for the express purpose of guarding the body of Jesus.
2. The punishment of "sleeping" while on guard in the Roman army was "death," and it is perfectly incredible that those soldiers should expose themselves in this manner to death.
3. The disciples were few in number, unarmed, weak, and timid. They had just fled before those who took Jesus in the garden, and how can it be believed that in so short a time they would dare to attempt to take away from a Roman guard of armed men what they were expressly set to defend?
4. How could the disciples presume that they would find the Roman soldiers asleep? or, if they should, how was it possible to remove the stone and the body without awaking even "one" of their number?
5. The "regularity and order" of the grave-clothes Joh 20:6-7 show that the body had not been stolen. When men rob graves of the bodies of the dead, they do not wait coolly to fold up the grave-clothes and lay them carefully by themselves.
6. If the soldiers were "asleep," how did they, or how could they know that the disciples stole the body away? If they were "awake," why did they suffer it?
The whole account, therefore, was intrinsically absurd. On the other hand, the account given by the disciples is perfectly natural and credible.
1. They account for the reason why the soldiers did not see the Saviour when he rose. Terrified at the vision of an angel, they became as dead men.
2. They affirmed that they saw him. All the apostles affirmed this, and many others.
3. They affirmed it in Jerusalem, in the presence of the Jews, before the high priests and the people. See the Acts of the Apostles. If the Jews really believed the account which they themselves had given, why did they not apprehend the apostles, and prove them guilty of the theft and of falsehood? - things which they never attempted, and which show, therefore, that they did not credit their own report.
4. In regard to the Saviour they could not be deceived. They had been with him three years. They knew him as a friend. They again ate and drank with him; they put their fingers into his hands and side; they conversed with him; they were with him 40 days. There were enough of them to bear witness. Law commonly requires not more than one or two competent witnesses, but here were eleven plain, honest men, who affirmed in all places and at all times that they had seen him. Can it be possible that they could be deceived Then all faith in testimony must be given up.
5. They gave every possible evidence of their sincerity. They were persecuted, ridiculed, scourged, and put to death for affirming this. Yet not one of them ever expressed the least doubt of its truth. They bore everything rather than to deny that they had seen him. They had no motive in doing this but the love of truth. They obtained no wealth by it, no honor, no pleasure. They gave themselves up to great and unparalleled sufferings - going from land to land; crossing almost every sea; enduring the dangers, toils, and privations of almost every clime - for the simple object of affirming everywhere that a Saviour died and rose. If they knew this was an imposition - and if it had been they would have known it - in what way is this remarkable conduct to be accounted for? Do men conduct in this way for nothing? and especially in a plain case, where all that can be required is the testimony of the senses?
6. The world believed them. Three thousand of the Jews themselves believed in the risen Saviour on the day of Pentecost, but 50 days after his resurrection, Act 2:41. Multitudes of other Jews believed during the lives of the apostles. Thousands of Gentiles believed also, and in 300 years the belief that Jesus rose had spread over and changed the whole Roman empire. If the apostles had been deceivers, that was the age in which they could most easily have been detected. Yet that was the age when converts were most rapidly multiplied, and God affixed His seal to their testimony that it was true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:15: they took: Mat 26:15; Ti1 6:10
until: Mat 27:8
John Gill
28:15 So they took the money, and did as they were taught,.... Though they had been just now in the greatest fright and consternation imaginable, at the sight of the angel, and knew what was done; yet being men of no religion or conscience, were tempted with the money, and took it, and reported every where what had been put into their mouths by the chief priests and elders.
And this saying is commonly reported among the Jews unto this day; to the time that Matthew wrote this Gospel; which according to the subscriptions to a most ancient copy of Beza's, and the Syriac and Arabic versions of De Dieu, was in the "eighth" year after our Lord's ascension; though others make it to be the "ninth"; and others the "fifteenth". The sense is, not that this narrative the evangelist gives, that the sanhedrim bribed the soldiers to give out such a lying story, was known to the Jews, and commonly reported by them; though some take this to be the sense; but that it was reported and believed among the Jews in common, to that time, that the disciples of Christ did really come in the night, and steal away the body of Christ, while the watch slept: to such judicial blindness, and hardness of heart, were they given up, as to believe a lie, and which had no appearance of truth in it. They have since contrived a more monstrous and ridiculous story than this. They say (e), that Judas, seeing where the body was laid, and the disciples sitting upon the tomb, and mourning over it, in the middle of the night, took his opportunity to take away the body, and buried it in his own garden, under a current of water; having first turned the water another way, and then put it in the same course as before; and which he afterwards discovered to the Jews; and the body was taken up and exposed, and insulted in the most ignominious manner: but alas! Judas had hanged himself some days before; and had he been living, would not have been capable of doing what they ascribe unto him.
(e) Toldos Jesu, p. 18, 19, 21.
Robert Jamieson, A. R. Fausset and David Brown
28:15 So they took the money, and did as they were taught--thus consenting to brand themselves with infamy.
and this saying is commonly reported among the Jews until this day--to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story lasted so long. But those who are resolved not to come to the light will catch at straws. JUSTIN MARTYR, who flourished about A.D. 170, says, in his Dialogue with Trypho the Jew, that the Jews dispersed the story by means of special messengers sent to every country.
28:1628:16: Իսկ մետասան աշակերտքն գնացին ՚ի Գալիլեա ՚ի լեառնն՝ ուր ժամադի՛ր եղեւ նոցա Յիսուս։
16 Իսկ տասնմէկ աշակերտները գնացին Գալիլիա, այն լեռը, ուր Յիսուս իրենց հետ ժամադրուել էր
16 Իսկ տասնմէկ աշակերտները գացին Գալիլիա, այն լեռը ուր Յիսուս իրենց որոշեր էր։
Իսկ մետասան աշակերտքն գնացին ի Գալիլեա ի լեառնն` ուր ժամադիր եղեւ նոցա Յիսուս:

28:16: Իսկ մետասան աշակերտքն գնացին ՚ի Գալիլեա ՚ի լեառնն՝ ուր ժամադի՛ր եղեւ նոցա Յիսուս։
16 Իսկ տասնմէկ աշակերտները գնացին Գալիլիա, այն լեռը, ուր Յիսուս իրենց հետ ժամադրուել էր
16 Իսկ տասնմէկ աշակերտները գացին Գալիլիա, այն լեռը ուր Յիսուս իրենց որոշեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
28:1616: Одиннадцать же учеников пошли в Галилею, на гору, куда повелел им Иисус,
28:16  οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν γαλιλαίαν εἰς τὸ ὄρος οὖ ἐτάξατο αὐτοῖς ὁ ἰησοῦς,
28:16. Οἱ (The-ones) δὲ (moreover) ἕνδεκα (one-ten) μαθηταὶ (learners) ἐπορεύθησαν (they-were-traversed-of) εἰς (into) τὴν (to-the-one) Γαλιλαίαν (to-a-Galilaia) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) οὗ (of-which) ἐτάξατο ( it-arranged ) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"
28:16. undecim autem discipuli abierunt in Galilaeam in montem ubi constituerat illis IesusAnd the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.
16. But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.
28:16. Now the eleven disciples went on to Galilee, to the mountain where Jesus had appointed them.
28:16. Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them:

16: Одиннадцать же учеников пошли в Галилею, на гору, куда повелел им Иисус,
28:16  οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν γαλιλαίαν εἰς τὸ ὄρος οὖ ἐτάξατο αὐτοῖς ὁ ἰησοῦς,
28:16. undecim autem discipuli abierunt in Galilaeam in montem ubi constituerat illis Iesus
And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.
28:16. Now the eleven disciples went on to Galilee, to the mountain where Jesus had appointed them.
28:16. Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
16 О многих последующих явлениях Христа и Его вознесении Матфей не сообщает. Вместо этого его Евангелие заканчивается апофеозом Раба Иеговы, теперь прославленного Мессии. Речь евангелиста здесь возвышенна и величественна, несмотря на всю ее простоту. У других евангелистов для настоящего стиха нет параллелей, может быть, ее следует отыскивать в 1 Кор XV:6. «То, о чем говорит Матфей, случилось после, тогда именно, когда прежде случилось то, о чем повествует Иоанн», т. е. после явления Христа на Тивериадском озере (Феофилакт). Мелкие подробности, напр., точное указание горы и времени, когда произошло событие, может быть ввиду подавляющего величия самого события, опускаются здесь евангелистом. Упоминания о «пятистах» братьях здесь нет никакого следа, а говорится только об одиннадцати учениках.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

This evangelist passes over several other appearances of Christ, recorded by Luke and John, and hastens to this, which was of all other the most solemn, as being promised and appointed again and again before his death, and after his resurrection. Observe,

I. How the disciples attended his appearance, according to the appointment (v. 16); They went into Galilee, a long journey to go for one sight of Christ, but it was worth while. They had seen him several times at Jerusalem, and yet they went into Galilee, to see him there.

1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee.

2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world.

II. How they were affected with the appearance of Christ to them, v. 17. Now was the time that he was seen of above five hundred brethren at once, 1 Cor. xv. 6. Some think that they saw him, at first, at some distance, above in the air, ephthe epano--He was seen above, of five hundred brethren (so they read it); which gave occasion to some to doubt, till he came nearer (v. 18), and then they were satisfied. We are told,

1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him.

2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan--they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so.

III. What Jesus Christ said to them (v. 18-20); Jesus came, and spoke unto them. Though there were those that doubted, yet, he did not therefore reject them; for he will not break the bruised reed. He did not stand at a distance, but came near, and gave them such convincing proofs of his resurrection, as turned the wavering scale, and made their faith to triumph over their doubts. He came, and spoke familiarly to them, as one friend speaks to another, that they might be fully satisfied in the commission he was about to give them. He that drew near to God, to speak for us to him, draws near to us, to speak from him to us. Christ now delivered to his apostles the great charter of his kingdom in the world, was sending them out as his ambassadors, and here gives them their credentials.

In opening this great charter, we may observe two things.

1. The commission which our Lord Jesus received himself from the Father. Being about to authorize his apostles, if any ask by what authority he doeth it, and who gave him that authority, here he tells us, All power is given unto me in heaven and in earth; a very great word, and which none but he could say. Hereby he asserts his universal dominion as Mediator, which is the great foundation of the Christian religion. He has all power. Observe, (1.) Whence he hath this power. He did not assume it, or usurp it, but it was given him, he was legally entitled to it, and invested in it, by a grant from him who is the Fountain of all being, and consequently of all power. God set him King (Ps. ii. 6), inaugurated and enthroned him, Luke i. 32. As God, equal with the Father, all power was originally and essentially his; but as Mediator, as God-man, all power was given him; partly in recompence of his work (because he humbled himself, therefore God thus exalted him), and partly in pursuance of his design; he had this power given him over all flesh, that he might give eternal life to as many as were given him (John xvii. 2), for the more effectual carrying on and completing our salvation. This power he was now more signally invested in, upon his resurrection, Acts xiii. 3. He had power before, power to forgive sins (ch. ix. 6); but now all power is given him. He is now going to receive for himself a kingdom (Luke xix. 12), to sit down at the right hand, Ps. cx. 1. Having purchased it, nothing remains but to take possession; it is his own for ever. (2.) Where he has this power; in heaven and earth, comprehending the universe. Christ is the sole universal Monarch, he is Lord of all, Acts x. 36. He has all power in heaven. He has power of dominion over the angels, they are all his humble servants, Eph. i. 20, 21. He has power of intercession with his Father, in the virtue of his satisfaction and atonement; he intercedes, not as a suppliant, but as a demandant; Father, I will. He has all power on earth too; having prevailed with God, by the sacrifice of atonement, he prevails with men, and deals with them as one having authority, by the ministry of reconciliation. He is indeed, in all causes and over all persons, supreme Moderator and Governor. By him kings reign. All souls are his, and to him every heart and knee must bow, and every tongue confess him to be the Lord. This our Lord Jesus tells them, not only to satisfy them of the authority he had to commission them, and to bring them out in the execution of their commission, but to take off the offence of the cross; they had no reason to be ashamed of Christ crucified, when they saw him thus glorified.

2. The commission he gives to those whom he sent forth; Go ye therefore. This commission is given, (1.) To the apostles primarily, the chief ministers of state in Christ's kingdom, the architects that laid the foundation of the church. Now those that had followed Christ in the regeneration, were set on thrones (Luke xxii. 30); Go ye. It is not only a word of command, like that, Son, go work, but a word of encouragement, Go, and fear not, have I not sent you? Go, and make a business of this work. They must not take state, and issue out summons to the nations to attend upon them; but they must go, and bring the gospel to their doors, Go ye. They had doted on Christ's bodily presence, and hung upon that, and built all their joys and hopes upon that; but now Christ discharges them from further attendance on his person, and sends them abroad about other work. As an eagle stirs up her nest, flutters over her young, to excite them to fly (Deut. xxxii. 11), so Christ stirs up his disciples, to disperse themselves over all the world. (2.) It is given to their successors, the ministers of the gospel, whose business it is to transmit the gospel from age to age, to the end of the world in time, as it was theirs to transmit it from nation to nation, to the end of the world in place, and no less necessary. The Old-Testament promise of a gospel ministry is made to a succession (Isa. lix. 21); and this must be so understood, otherwise how could Christ be with them always to the consummation of the world? Christ, at his ascension, gave not only apostles and prophets, but pastors and teachers, Eph. iv. 11. Now observe,

[1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers.

[2.] What is the principal intention of this commission; to disciple all nations. Matheteusate--"Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them." Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy.

[3.] Their instructions for executing this commission.

First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. xliv. 3, I will pour my Spirit on thy seed. And, Tit. iii. 5, 6, Which he shed on us abundantly. And, Ezek. xxxvi. 25, I will sprinkle clean water upon you. And, Isa. lii. 15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.

Secondly, This baptism must be administered in the name of the Father, and of the Son, and of the Holy Ghost. That is, 1. By authority from heaven, and not of man; for his ministers act by authority from the three persons in the Godhead, who all concur, as to our creation, so to our redemption; they have their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him that instituted it, it has no form or comeliness. 2. Calling upon the name of the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and particularly the waters of baptism. The prayer of faith obtains the presence of God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is into the name (eis to onoma) of Father, Son, and Holy Ghost; this was intended as the summary of the first principles of the Christian religion, and of the new covenant, and according to it the ancient creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our assent to the scripture-revelation concerning God, the Father, Son, and Holy Ghost. We confess our belief that there is a God, that there is but one God, that in the Godhead there is a Father that begets, a Son that is begotten, and a Holy Spirit of both. We are baptized, not into the names, but into the name, of Father, Son, and Spirit, which plainly intimates that these three are one, and their name one. The distinct mentioning of the three persons in the Trinity, both in the Christian baptism here, and in the Christian blessing (2 Cor. xiii. 14), as it is a full proof of the doctrine of the Trinity, so it has done much towards preserving it pure and entire through all ages of the church; for nothing is more great and awful in Christian assemblies than these two. (2.) Our consent to a covenant-relation to God, the Father, Son, and Holy Ghost. Baptism is a sacrament, that is, it is an oath; super sacramentum dicere, is to say upon oath. It is an oath of abjuration, by which we renounce the world and the flesh, as rivals with God for the throne in our hearts; and an oath of allegiance, by which we resign and give up ourselves to God, to be his, our own selves, our whole selves, body, soul, and spirit, to be governed by his will, and made happy in his favour; we become his men, so the form of homage in our law runs. Therefore baptism is applied to the person, as livery and seisin is given of the premises, because it is the person that is dedicated to God. [1.] It is into the name of the Father, believing him to be the Father of our Lord Jesus Christ (for that is principally intended here), by eternal generation, and our Father, as our Creator, Preserver, and Benefactor, to whom therefore we resign ourselves, as our absolute owner and proprietor, to actuate us, and dispose of us; as our supreme rector and governor, to rule us, as free agents, by his law; and as our chief good, and highest end. [2.] It is into the name of the Son, the Lord Jesus Christ, the Son of God, and correlate to the Father. Baptism was in a particular manner administered in the name of the Lord Jesus, Acts viii. 16; xix. 5. In baptism we assent, as Peter did, Thou art Christ, the Son of the living God (ch. xvi. 16), and consent, as Thomas did, My Lord, and my God, John xx. 28. We take Christ to be our Prophet, Priest, and King, and give up ourselves to be taught, and saved, and ruled, by him. [3.] It is into the name of the Holy Ghost. Believing the Godhead of the Holy Spirit, and his agency in carrying on our redemption, we give up ourselves to his conduct and operation, as our sanctifier, teacher, guide, and comforter.

Thirdly, Those that are thus baptized, and enrolled among the disciples of Christ, must be taught (v. 20); Teaching them to observe all thing, whatsoever I have commanded you. This denotes two things.

1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service.

All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school.

2. The duty of the apostles of Christ, and his ministers; and that is, to beach the commands of Christ, to expound them to his disciples, to press upon them the necessity of obedience, and to assist them in applying the general commands of Christ to particular cases. They must teach them, not their own inventions, but the institutions of Christ; to them they must religiously adhere, and in the knowledge of them Christians must be trained up. A standing ministry is hereby settled in the church, for the edifying of the body of Christ, till we all come to the perfect man, Eph. iv. 11-13. The heirs of heaven, till they come to age, must be under tutors and governors.

3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon." Observe,

(1.) The favour promised them; I am with you. Not, I will be with you, but I am--ego eimi. As God sent Moses, so Christ sent his apostles, by this name, I am; for he is God, to whom past, present, and to come, are the same. See Rev. i. 8. He was now about to leave them; his bodily presence was now to be removed from them, and this grieved them; but he assures them of his spiritual presence, which was more expedient for them than his bodily presence could be; I am with you; that is, "My Spirit is with you, the Comforter shall abide with you, John xvi. 7. I am with you, and not against you: with you to take your part, to be on your side, and to hold with you, as Michael our prince is said to do, Dan. x. 21. I am with you, and not absent from you, not at a distance; I am a very present help," Ps. xlvi. 1. Christ was now sending them to set up his kingdom in the world, which was a great undertaking. And then doth he seasonably promise them his presence with them, [1.] To carry them on through the difficulties they were likely to meet with. "I am with you, to bear you up, to plead your cause; with you in all your services, in all your sufferings, to bring you through them with comfort and honour. When you go through the fire or water, I will be with you. In the pulpit, in the prison, lo, I am with you." [2.] To succeed this great undertaking; "Lo, I am with you, to make your ministry effectual for the discipling of the nations, for the pulling down of the strong holds of Satan, and the setting up of stronger for the Lord Jesus." It was an unlikely thing that they should unhinge national constitutions in religion, and turn the stream of so long a usage; that they should establish a doctrine so directly contrary to the genius of the age, and persuade people to become the disciples of a crucified Jesus; but lo, I am with you, and therefore you shall gain your point.

(2.) The continuance of the favour, always, even unto the end of the world.

[1.] They shall have his constant presence; Always, pasas tas hemeras--all days, every day. "I will be with you on sabbath days and week days, fair days and foul days, winter days and summer days." There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, that day, that hour, they were undone. Since his resurrection he had appeared to them now and then, once a week it may be, and scarcely that. But he assures them that they shall have his spiritual presence continued to them without intermission. Wherever we are the word of Christ is nigh us, even in our mouth, and the Spirit of Christ nigh us, even in our hearts. The God of Israel, the Saviour, is sometimes a God that hideth himself (Isa. xlv. 15), but never a God that absenteth himself; sometimes in the dark, but never at a distance.

[2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee.

Two solemn farewells we find our Lord Jesus giving to his church, and his parting word at both of them is very encouraging; one was here, when he closed up his personal converse with them, and then his parting word was, "Lo, I am with you always; I leave you, and yet still I am with you;" the other was, when he closed up the canon of the scripture by the pen of his beloved disciple, and then his parting word was, "Surely, I come quickly. I leave you for awhile, but I will be with you again shortly," Rev. xxii. 20. By this it appears that he did not part in anger, but in love, and that it is his will we should keep up both our communion with him and our expectation of him.

There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, "Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it." Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen--So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.
Adam Clarke: Commentary on the Bible - 1831
28:16: Then the eleven disciples went - When the women went and told them that they had seen the Lord, and that he had promised to meet them in Galilee. From the eleventh to the fifteenth verse inclusive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth.
Albert Barnes: Notes on the Bible - 1834
28:16: Then the eleven disciples - Judas was dead, leaving but eleven of the original number of the apostles.
Into a mountain where Jesus lead appointed them - This "appointment" is recorded in Mat 26:32. On what particular mountain this was is not known. It is probable that Jesus, when he made the appointment, specified the place, which has been omitted by the evangelists. Matthew has omitted many appearances which Jesus made to his disciples which have been recorded by Luke, John, and Paul. See the harmony of the resurrection at the end of the chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:16: the eleven: Mar 16:14; Joh 6:70; Act 1:13-26; Co1 15:15
went: Mat 28:7, Mat 28:10, Mat 26:32
Geneva 1599
28:16 (4) Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
(4) Christ appears also to his disciples, whom he makes apostles.
John Gill
28:16 Then the eleven disciples,.... For Judas was not only gone from them, but was dead; so that there were now but eleven of them: went
away into Galilee: not directly, as soon as the women had delivered their message; for Christ appeared to them the same day at Jerusalem; and so he did at the same place that week; see Jn 20:19, but some time, after this they went together into Galilee, according to Christ's direction both before and after his resurrection, Mt 26:32,
into a mountain where Jesus had appointed them; either before his death, or since he was risen; and very likely at one of the above interviews he had with them. This is generally thought to be Mount Tabor; but of this there is no proof, nor certainty: it might be the mountain near Capernaum, on which he taught, Mt 5:1, or that, if not the same with the other, near the sea of Galilee, where Christ fed four thousand with seven loaves, and a few fishes, Mt 15:29. A mountain was appointed for this meeting, both for solitariness and for sight; for here it was he was seen by above five hundred brethren at once, 1Cor 15:6.
John Wesley
28:16 To the mountain where Jesus had appointed them - This was probably Mount Tabor, where, (it is commonly supposed,) he had been before transfigured. It seems to have been here also, that he appeared to above five hundred brethren at once.
Robert Jamieson, A. R. Fausset and David Brown
28:16 JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mt 28:16-20)
Then the eleven disciples went away into Galilee--but certainly not before the second week after the resurrection, and probably somewhat later.
into a mountain where Jesus had appointed them--It should have been rendered "the mountain," meaning some certain mountain which He had named to them--probably the night before He suffered, when He said, "After I am risen, I will go before you into Galilee" (Mt 26:32; Mk 14:28). What it was can only be conjectured; but of the two between which opinions are divided--the Mount of the Beatitudes or Mount Tabor--the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (Jn 21:1, &c.). That the interview here recorded was the same as that referred to in one
place only-- 1Cor 15:6 --when "He was seen of above five hundred brethren at once; of whom the greater part remained unto that day, though some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this immense gathering.
28:1728:17: Իբրեւ տեսին զնա՝ երկի՛ր պագին նմա. եւ ոմանք յերկուացա՛ն։
17 Երբ նրան տեսան, երկրպագեցին նրան, իսկ ոմանք երկմտեցին
17 Երբ զանիկա տեսան, երկրպագութիւն ըրին անոր, բայց ոմանք տարակուսեցան։
Իբրեւ տեսին զնա, երկիր պագին նմա, եւ ոմանք յերկուացան:

28:17: Իբրեւ տեսին զնա՝ երկի՛ր պագին նմա. եւ ոմանք յերկուացա՛ն։
17 Երբ նրան տեսան, երկրպագեցին նրան, իսկ ոմանք երկմտեցին
17 Երբ զանիկա տեսան, երկրպագութիւն ըրին անոր, բայց ոմանք տարակուսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
28:1717: и, увидев Его, поклонились Ему, а иные усомнились.
28:17  καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν.
28:17. καὶ (and) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) προσεκύνησαν, (they-kissed-toward-unto) οἱ (the-ones) δὲ (moreover) ἐδίστασαν. (they-twiced-to)
28:17. et videntes eum adoraverunt quidam autem dubitaveruntAnd seeing him they adored: but some doubted.
17. And when they saw him, they worshipped : but some doubted.
28:17. And, seeing him, they worshipped him, but certain ones doubted.
28:17. And when they saw him, they worshipped him: but some doubted.
And when they saw him, they worshipped him: but some doubted:

17: и, увидев Его, поклонились Ему, а иные усомнились.
28:17  καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν.
28:17. et videntes eum adoraverunt quidam autem dubitaverunt
And seeing him they adored: but some doubted.
28:17. And, seeing him, they worshipped him, but certain ones doubted.
28:17. And when they saw him, they worshipped him: but some doubted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Упоминание об «иных» заставляет думать, что собравшихся было гораздо больше одиннадцати. К такому же заключению приводит и сообщение евангелиста, что эти «иные усомнились». После явлений в Иерусалиме и в Галилее от одиннадцати трудно было ожидать, чтобы они сомневались в истине воскресения и присутствии Христа среди них. Впрочем, рассказ так краток, что вывести из него какие-либо определенные заключения относительно данного предмета очень трудно. Феофилакт заключает, что здесь, кроме одиннадцати учеников, были семьдесят. Oi de, по Феофилакту, употреблено здесь вместо tiaeV de — некоторые. Увидев Христа, ученики поклонились Ему, как Богу (prosekunhsan); но некоторые усомнились (edistasan, см. прим. к XIV:31). Они, может быть, теперь видели в первый раз воскресшего Христа и не верили своим глазам. Он был, по-видимому, от собравшихся в некотором отдалении, может быть, на самом высоком месте горы. Но если некоторые «усомнились», то это нисколько не препятствует думать, что и они поклонились Ему. Чтение oude вместо oi de, предложенное с целью устранить упоминание о сомнении (если принять oude, то следует переводить — «и не усомнились»), не может быть принята.
Adam Clarke: Commentary on the Bible - 1831
28:17: But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on Mat 26:8 (note), and Mat 27:44 (note).
Albert Barnes: Notes on the Bible - 1834
28:17: They worshipped him - Paid him honour as the Messiah.
But some doubted - As, for example, Thomas, Joh 20:25. The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men that they were not easily imposed on that they had not pRev_iously agreed to affirm that he had risen - that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; their firm conviction after all their doubts; and their willingness to show their conviction even by their "death," is most conclusive proof that they were "not" deceived in regard to the fact of his resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:17: when: Mat 16:28
worshipped: Mat 28:9; Psa 2:12, Psa 45:11; Joh 5:23
but: Co1 15:6
John Gill
28:17 And when, they saw him, they worshipped him,.... With divine adoration, as the eternal Son of God; for so he was now declared to be by his resurrection from the dead, Rom 1:4,
but some doubted; or "some of them", as the Syriac and Arabic versions render it; that is, some of the eleven disciples: not that they doubted now that Christ was risen from the dead; since he had appeared several times to them before this, and had given them all the proofs of the truth of his resurrection they could desire; but they, who worshipped him now in Galilee, had doubted before in Jerusalem; not only Thomas, but all of them: they looked upon the words of the women as idle tales; nor did the rest believe the two disciples, with whom Christ travelled to Emmaus: wherefore he upbraids them for their unbelief, Lk 24:11, or else the sense is, that some of them, though they believed Christ was risen from the dead, of which they had had the strongest assurance; yet they doubted whether what they then saw on the mountain was he, or whether it was not a spirit, or a mere phantom; and therefore, as in the next verse, he "came" nearer to them, when they knew him: or else this may be understood of some of the seventy disciples, or of the five hundred brethren, who saw him at this time, and at first had some doubts of his resurrection, but were afterwards fully satisfied.
Robert Jamieson, A. R. Fausset and David Brown
28:17 And when they saw him, they worshipped him; but some doubted--certainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.
28:1828:18: Եւ մատուցեալ Յիսուս խօսեցա՛ւ ընդ նոսա՝ եւ ասէ. Տուա՛ւ ինձ ամենայն իշխանութիւն յերկինս եւ յերկրի. որպէս առաքեաց զի՛ս Հայր, եւ ե՛ս առաքեմ զձեզ։
18 Եւ Յիսուս մօտենալով՝ խօսեց նրանց հետ ու ասաց. «Ինձ է տրուած ամէն իշխանութիւն երկնքում եւ երկրի վրայ. ինչպէս Հայրը ինձ ուղարկեց, ես էլ ձեզ եմ ուղարկում
18 Յիսուս մօտենալով՝ խօսեցաւ անոնց ու ըսաւ. «Ամէն իշխանութիւն ինծի տրուեցաւ երկնքի ու երկրի մէջ։
Եւ մատուցեալ Յիսուս խօսեցաւ ընդ նոսա եւ ասէ. Տուաւ ինձ ամենայն իշխանութիւն յերկինս եւ յերկրի. [107]որպէս առաքեաց զիս Հայր, եւ ես առաքեմ զձեզ:

28:18: Եւ մատուցեալ Յիսուս խօսեցա՛ւ ընդ նոսա՝ եւ ասէ. Տուա՛ւ ինձ ամենայն իշխանութիւն յերկինս եւ յերկրի. որպէս առաքեաց զի՛ս Հայր, եւ ե՛ս առաքեմ զձեզ։
18 Եւ Յիսուս մօտենալով՝ խօսեց նրանց հետ ու ասաց. «Ինձ է տրուած ամէն իշխանութիւն երկնքում եւ երկրի վրայ. ինչպէս Հայրը ինձ ուղարկեց, ես էլ ձեզ եմ ուղարկում
18 Յիսուս մօտենալով՝ խօսեցաւ անոնց ու ըսաւ. «Ամէն իշխանութիւն ինծի տրուեցաւ երկնքի ու երկրի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1818: И приблизившись Иисус сказал им: дана Мне всякая власть на небе и на земле.
28:18  καὶ προσελθὼν ὁ ἰησοῦς ἐλάλησεν αὐτοῖς λέγων, ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῶ καὶ ἐπὶ [τῆς] γῆς.
28:18. καὶ (And) προσελθὼν (having-had-came-toward,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐλάλησεν (it-spoke-unto) αὐτοῖς (unto-them) λέγων (forthing,"Ἐδόθη (It-was-given) μοι (unto-me) πᾶσα (all) ἐξουσία (a-being-out-unto) ἐν (in) οὐρανῷ (unto-a-sky) καὶ (and) ἐπὶ (upon) [τῆς] "[of-the-one]"γῆς: (of-a-soil)
28:18. et accedens Iesus locutus est eis dicens data est mihi omnis potestas in caelo et in terraAnd Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth.
18. And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth.
28:18. And Jesus, drawing near, spoke to them, saying: “All authority has been given to me in heaven and on earth.
28:18. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth:

18: И приблизившись Иисус сказал им: дана Мне всякая власть на небе и на земле.
28:18  καὶ προσελθὼν ὁ ἰησοῦς ἐλάλησεν αὐτοῖς λέγων, ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῶ καὶ ἐπὶ [τῆς] γῆς.
28:18. et accedens Iesus locutus est eis dicens data est mihi omnis potestas in caelo et in terra
And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth.
28:18. And Jesus, drawing near, spoke to them, saying: “All authority has been given to me in heaven and on earth.
28:18. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
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
18 «Теперь Новый Завет, во всей его полноте, был впервые объявлен на земле». Вместо прежней diakonia в уничиженном состоянии, теперь exousia — власть, владычество, господство. «Всякая» (pasa), т. е. вся. Прибавка слов «на небе и на земле» указывает на мировое господство, власть и силу. Не говорится, что власть «дана от Бога»; смысл тот, что Христос получил эту власть, уничтожив преграду, средостение между Богом и людьми и всем миром.
Adam Clarke: Commentary on the Bible - 1831
28:18: And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person.
All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed?
Albert Barnes: Notes on the Bible - 1834
28:18: All power is given unto me in heaven and in earth - The "Son of God," as "Creator," had an original right to all things, to control them and dispose of them. See Joh 1:3; Col 1:16-17; Heb 1:8. But the universe is put under him more particularly as Mediator, that he might redeem his people; that he might gather a church; that he might defend his chosen; that he might subdue all their enemies, and bring them off conquerors and more than conquerors, Eph 1:20-23; Co1 15:25-27; Joh 5:22-23; Phi 2:6-11. It is in reference to this, doubtless, that he speaks here power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:18: All: Mat 11:27, Mat 16:28; Psa 2:6-9, Psa 89:19, Psa 89:27, Psa 110:1-3; Isa 9:6, Isa 9:7; Dan 7:14; Luk 1:32, Luk 1:33, Luk 10:22; Joh 3:35, Joh 5:22-27, Joh 13:3, Joh 17:2; Act 2:36, Act 10:36; Rom 14:9; Co1 15:27; Eph 1:20-22; Phi 2:9-11; Col 1:16-19; Heb 1:2, Heb 2:8; Pe1 3:22; Rev 11:15, Rev 17:14, Rev 19:16
John Gill
28:18 And Jesus came and spake unto them,.... To the eleven disciples and apostles; for though there might be so large a number as before observed, yet the following words were only spoken to the apostles:
saying, all power is given unto me in heaven and in earth; which is to be understood of him, not as God, who has the same original and underived power and authority over all creatures, and things in heaven and earth, as the Father has; but as mediator, to whom all things are delivered by the Father; and not of a power of doing this, or the other thing, or of omnipotence, being the Almighty; nor of doing miracles, and forgiving sins, which he had, and exercised before his death and resurrection, but of governing: he was king before, but his kingdom was not with observation; but now he was declared, and made manifest, to be both Lord and Christ; he had "all" power and authority for the settling the affairs of his church and kingdom, to appoint offices and officers in it, and, to bestow gifts upon men, to qualify them for the same, and to institute ordinances to be observed till his second coming: and this power of his reached to things in heaven; he having the angels in heaven subject to him, as ministering spirits to be sent forth by him at his pleasure; and all the gifts of the Spirit to dispose of as he thought good; and to things on earth, not only to the saints, whose King he is, and who are made willing to serve him; but to all flesh, to kings and princes, who rule and reign by him; and even to all the wicked of the world, who in some shape or another are made to subserve the ends of his mediatorial kingdom and government: and this is not usurped power, but what is given him, and what he has a right to exercise; having finished sin, abolished death, overcome the world, and destroyed the devil; and must reign till all enemies are subject to him: and this he says, and it was necessary to say it at this time, partly on account of his late sufferings and death, which were attended with weakness and reproach; and partly on account of the following commission he gives to his disciples, that it might be seen and believed, he had power and authority sufficient to give them such an one; as also to animate and encourage them under all the weakness, contempt, and persecution that should attend them in their ministry. The Syriac and Persic versions add, "as the Father hath sent me, even so I send you", as in Jn 20:21, from whence these words seem to be taken.
John Wesley
28:18 All power is given to me - Even as man. As God, he had all power from eternity.
28:1928:19: Գնացէ՛ք այսուհետեւ՝ աշակերտեցէ՛ք զամենայն հեթանոսս. մկրտեցէ՛ք զնոսա յանուն Հօր՝ եւ Որդւոյ՝ եւ Հոգւոյ Սրբոյ[563]։ [563] Ոմանք. Եւ Հոգւոյն Սրբոյ։
19 Գնացէ՛ք ուրեմն աշակերտ դարձրէ՛ք բոլոր ազգերին, նրանց մկրտեցէ՛ք Հօր եւ Որդու եւ Սուրբ Հոգու անունով
19 Ուրեմն գացէ՛ք բոլոր ազգերը աշակերտեցէք, մկրտեցէ՛ք զանոնք յանուն Հօր եւ Որդւոյ եւ Հոգւոյն Սրբոյ.
Գնացէք այսուհետեւ, աշակերտեցէք զամենայն հեթանոսս, մկրտեցէք զնոսա յանուն Հօր եւ Որդւոյ եւ Հոգւոյն Սրբոյ:

28:19: Գնացէ՛ք այսուհետեւ՝ աշակերտեցէ՛ք զամենայն հեթանոսս. մկրտեցէ՛ք զնոսա յանուն Հօր՝ եւ Որդւոյ՝ եւ Հոգւոյ Սրբոյ[563]։
[563] Ոմանք. Եւ Հոգւոյն Սրբոյ։
19 Գնացէ՛ք ուրեմն աշակերտ դարձրէ՛ք բոլոր ազգերին, նրանց մկրտեցէ՛ք Հօր եւ Որդու եւ Սուրբ Հոգու անունով
19 Ուրեմն գացէ՛ք բոլոր ազգերը աշակերտեցէք, մկրտեցէ՛ք զանոնք յանուն Հօր եւ Որդւոյ եւ Հոգւոյն Սրբոյ.
zohrab-1805▾ eastern-1994▾ western am▾
28:1919: Итак идите, научите все народы, крестя их во имя Отца и Сына и Святаго Духа,
28:19  πορευθέντες οὗν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,
28:19. πορευθέντες ( having-been-traversed-of ) οὖν (accordingly) μαθητεύσατε (ye-should-have-learnered-of) πάντα ( to-all ) τὰ (to-the-ones) ἔθνη, (to-nations," βαπτίζοντες ( immersing-to ) αὐτοὺς (to-them) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) πατρὸς (of-a-Father) καὶ (and) τοῦ (of-the-one) υἱοῦ (of-a-Son) καὶ (and) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνευματος, (of-a-currenting-to,"
28:19. euntes ergo docete omnes gentes baptizantes eos in nomine Patris et Filii et Spiritus SanctiGoing therefore, teach ye all nations: baptizing them in the name of the Father and of the Son and of the Holy Ghost.
19. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost:
28:19. Therefore, go forth and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
28:19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

19: Итак идите, научите все народы, крестя их во имя Отца и Сына и Святаго Духа,
28:19  πορευθέντες οὗν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,
28:19. euntes ergo docete omnes gentes baptizantes eos in nomine Patris et Filii et Spiritus Sancti
Going therefore, teach ye all nations: baptizing them in the name of the Father and of the Son and of the Holy Ghost.
28:19. Therefore, go forth and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
28:19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 (Мк XVI:15). «Итак» (oun) прибавлено во многих кодексах, но считается обыкновенно только глоссой, хотя и «правильной». В некоторых рукописях оно заменено словом «ныне», которое на греческом сходно с «итак» (nun - oun). Но будет ли признано подлинным oun, или нет, стих 19 есть вывод из предыдущей речи Христа, и притом чисто евангельский. Христос сказал, что Ему дана всякая (вся) вся власть на небе и на земле. Следовало бы в дальнейшей речи ожидать, что Он передаст Своим ученикам эту Свою власть и скажет: идите, господствуйте… Вместо этого: идите, научите… Научить потому, что Христу дана всякая власть. Слово «научите» (maqhteusate) нельзя точно перевести. Если бы Христос хотел сказать «научите», то здесь был бы поставлен другой глагол — manqanw. Manqanw значит не «учить», а ставить людей в такое же положение и отношение ко Христу, в котором находились двенадцать, семьдесят и другие. Все они сделались учениками Христа без предварительного научения. Таким образом, смысл выражения тот, что ученики должны были, согласно заповеди Христа, отправляться к «народам» и приобретать среди них учеников (последователей) Христа. Под panta ta eqnh разумеются все народы, живущие на земле, не исключая иудеев. Дальнейшее autouV — мужеского рода не согласовано с eqnh (среднего рода), но ясно относится к нему. Объясняют это тем, что здесь разумеются и самые народы, и отдельные лица среди них. Исполняя эту заповедь Христа, апостолы никогда не сомневались, что все, как иудеи, так и язычники, должны допускаться в Царство Христово, или церковь. Сомнения в последующее апостольское время возникали только относительно обрезания и вообще иудейской обрядности — следует ли допускать в церковь язычников, совершая над ними предварительно обрезание, или нет. — Относительно дальнейшего «крестя» (baptizonteV) возникало много споров: следует ли понимать его в буквальном или только в духовном смысле; следует ли совершать крещение через погружение, или через обливание, или окропление; следует ли крестить детей, или же только взрослых, и именно тех, которые предварительно научены христианским истинам. Все эти вопросы относятся, собственно, к области практического богословия. Рассматриваемый стих, с экзегетической стороны, имеет, по-видимому, только общий смысл, причем не обозначается ясно, следует ли предварительно научать и потом крестить, или наоборот, или же одновременно. Цель заповеди Христа — привлекать людей в Его Царство, крестя их и научая, научая и крестя. Но под крещением здесь разумеется не только духовный, но и физический акт (обыкновенное крещение). Греческое слово baptizonteV указывает на погружение. В BD baptizonteV (аорист). Последние слова трудны для толкования и были предметом многочисленных рассуждений. Возможно, однако, установить, что «во имя» не соответствует еврейской формуле «бе шем» — в таком случае, в греческом стояло бы en tw onomati = лат. in nomine, и это значило бы: крестите с произнесением имени, или в общении (en) с Отцом, Сыном и Святым Духом. Греческое выражение eiV to onoma соответствует еврейскому «ле шем» — «к имени», т. е. крестите людей к признанию имени Отца, Сына и Святого Духа, к усвоению одной из главнейших новозаветных истин — о Троичности Лиц Божества. Просто и кратко можно выразить мысль так, что в крещении выражается «принадлежность» людей к Царству Отца, Сына и Святого Духа. В силу самого акта крещения, человек делается членом Христовой церкви, — ему прощается первородный грех и он делается участником всех дальнейших благодатных христианских даров. Onoma (имя) употреблено в единственном числе. Это указывает на единство Лиц Святой Троицы (в противном случае сказано было бы eiV onomata).
Adam Clarke: Commentary on the Bible - 1831
28:19: Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Mat 3:16. - See the note on Mat 3:6, and particularly on Mar 16:16 (note).
In the name of the Father, etc. - Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally considered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinct persons? "But this I can never believe." I cannot help that - you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles: -
"I. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee.
"II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Act 2:38; Act 8:16; Act 19:5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses, (in Exo 6:14), going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost.
"III. Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God. - Let this be particularly noted.
"IV. The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost.
"V. The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgment of which, it was incumbent upon all who professed the true God to be three in one to be baptized into his name." Lightfoot's Works, vol. ii. p. 274.
Albert Barnes: Notes on the Bible - 1834
28:19: Go ye therefore - "Because" all power is mine, go! I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong! Though you will encounter many troubles and dangers, yet I can defend you! Though you die, yet I live, and the work shall be accomplished!
Teach all nations - The word rendered "teach," here, is not the one that is usually so translated in the New Testament. This word properly means "to disciple, or to make disciples of." This was to be done, however, by teaching, and by administering baptism.
All nations - This gracious commission was the foundation of their authority to go to the Gentiles. The Jews had expected that the offers of life under the Messiah would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go everywhere, and bring the "world" to the knowledge of himself.
Baptizing them - as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God.
In the name ... - This phrase does not mean, here, "by the authority" of the Father, etc. To be baptized in the name of the Father, etc., is the same as to be baptized "unto" the Father; as to believe on the "name" of Christ is the same as to believe "on Christ," Joh 1:12; Joh 2:23; Joh 3:18; Co1 1:13. To be baptized "unto" anyone is publicly to receive and adopt him as a religious teacher or lawgiver; to receive his system of religion. Thus, the Jews were baptized "unto Moses," Co1 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks Co1 1:13, "Were ye baptized in the name of Paul?" - that is, Were you devoted to Paul by this rite? Did you bind yourselves to "him," and give yourselves away to "him," or to God? So to be baptized in the name of the Father, or unto the Father, means publicly, by a significant rite, to receive his system of religion; to bind the soul to obey his laws; to be devoted to him; to receive, as the guide and comforter of the life, his instructions, and to trust to his promises. To be baptized unto the Son, in like manner, is to receive him as the Messiah - our Prophet, Priest, and King - to submit to his laws, and to receive him as a Saviour. To be baptized unto the Holy Spirit is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing them unto the Father, Son, and Holy Spirit by a solemn profession of the only true religion, and by a solemn consecration to the service of the sacred Trinity.
The union of these three names in the form of baptism proves that the Son and Holy Spirit are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature - a man or an angel - with the name of the ever-living God in this solemn rite. If Jesus was a mere man or an angel, as is held by many who deny his divinity, and if the Holy Spirit was a mere "attribute" of God, then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize people under them. How absurd would be the direction - nay, how blasphemous - to have said, "Baptize them unto God, and unto Paul, and unto the "wisdom or power" of God!" Can we believe that our Saviour would have given a direction so absurd as this? Yet, unless he himself is divine, and the Holy Spirit is divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always regarded as an unbreakable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:19: ye therefore: Psa 22:27, Psa 22:28, Psa 98:2, Psa 98:3; Isa 42:1-4, Isa 49:6, Isa 52:10, Isa 66:18, Isa 66:19; Mar 16:15, Mar 16:16; Luk 24:47, Luk 24:48; Act 1:8, Act 13:46, Act 13:47, Act 28:28; Rom 10:18; Col 1:23
teach all nations: or, make disciples, or Christians, of all nations
baptizing: Act 2:38, Act 2:39, Act 2:41, Act 8:12-16, Act 8:36-38, Act 9:18, Act 10:47, Act 10:48, Act 16:15-33, Act 19:3-5; Co1 1:13-16, Co1 15:29; Pe1 3:21
the name: Mat 3:16, Mat 3:17; Gen 1:26; Num 6:24-27; Isa 48:16; Co1 12:4-6; Co2 13:14; Eph 2:18; Jo1 5:7; Rev 1:4-6
Geneva 1599
28:19 (5) Go ye therefore, and teach all nations, baptizing them (f) in the name of the Father, and of the Son, and of the Holy Spirit:
(5) The sum of the apostleship is the proclaiming of the doctrine received from Christ throughout all the world, and the ministering of the sacraments: the efficacy of which things depends not on the minsters but on the Lord.
(f) Calling upon the Name of the Father, the Son, and the Holy Spirit.
John Gill
28:19 Go ye therefore,.... Into all the world; some into one place, and some into another; since his power and authority, and so now the commission he gave them, reached every where: before it was confined to Judea, but now it is extended to all the nations of the world; see Mt 10:6,
and teach all nations; Jews and Gentiles, first the one, and then the other, the doctrines of the Gospel, and the ordinances of it; whatever they had learned from Christ, or were ordered by him, or "disciple all nations": make them disciples by teaching them; or, as the Persic version, by way of explanation, adds, "bring them to my religion and faith": not that they were able to do this of themselves, but they were to teach men externally, or outwardly minister the word, whilst the Spirit of God internally applied it, and taught, and made men true disciples of Christ: and they are such, who have learned to know themselves, their sin, and lost estate by nature; to deny themselves, both sinful and righteous self; who have learnt to know Christ, and the way of righteousness, peace, pardon, life, and salvation by him; and who are taught and enabled to part with all for Christ, and to bear all for his sake, and to believe in him, and give up themselves to him, and follow him whithersoever he goes:
baptizing them; not all nations, for the antecedent to the relative "them", cannot be "all nations"; since , the words for "all nations", are of the neuter gender, whereas "them", is of the masculine: nor can it be thought that it should be the mind of Christ, that all the individuals of all nations should be baptized, as Heathens, Turks, and Jews; but "disciples", supposed and contained in the word "teach", or "make disciples"; such as are taught, and made disciples by teaching, or under the ministry of the word by the Spirit of God: Christ's orders are to "baptize": "dip" them, as Munster's Hebrew Gospel renders it; that is, in water, which, though not expressed, is implied; for with no other baptism could the apostles baptize: not with the Holy Ghost, and with fire; for this was Christ's peculiar prerogative; but with water, which they in obedience to this commission practised, Acts 8:36, and which was to be done
in the name of the Father, and of the Son, and of the Holy Ghost; by the authority of these three divine persons, who all appeared, and testified their approbation of the administration of this ordinance, at the baptism of Christ: and as they are to be invocated in it, so the persons baptized not only profess faith in each divine person, but are devoted to their service, and worship, and are laid under obligation to obedience to them, Hence a confirmation of the doctrine of the Trinity, there are three persons, but one name, but one God, into which believers are baptized; and a proof of the true deity both of the Son, and of the Holy Ghost; and that Christ, as the Son of God, is God; since baptism is administered equally in the name of all three, as a religious ordinance, a part of divine instituted worship, which would never be in the name of a creature. This is the first, and indeed the only, place in which the Trinity of persons is expressed in this order, and in the selfsame words. Galatinus (f) pretends, that the ancient Jews used the same way of speaking. It would be well if proof could be made of it: he asserts it to be in Zohar on Deut 6:4, and in the Targum of Jonathan ben Uzziel on Is 6:3. In the former he says, it is expressed thus, "hear, O Israel; the Lord", he is called "the Father; our God", he is called the Son; "is one Lord", this is "the Holy Ghost", who proceeds from both; and again, by the same R. Simeon, it is said, "holy", this is "the Father"; "holy", this is "the Son"; "holy", this is , "the Holy Ghost": and in the latter after this manner, "Holy Father, Holy Son, and Holy Holy Ghost"; but no such words are now to be found in either of these places. He affirms, that he himself saw a copy of Jonathan's Targum that had these words. The Jews often speak of the Tetragrammaton, or name of four letters, the name Jehovah, which they say is not lawful to be pronounced; and also of the name of twelve letters, which the above writer (g) makes to be "Father, Son, and Holy Ghost"; and of forty two letters, which from a book called Gale Razia, he says is,
"Father God, Son God, Holy Ghost God, three in one, and one in three;''
which in the Hebrew language make up so many letters; but this wants better authority.
(f) L. 2. c. 1. (g) Ib. c. 11, 12. Vid. Buxtorf. Lex. Heb. in voce
John Wesley
28:19 Disciple all nations - Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circumstances of things; which made it necessary in baptizing adult Jews or heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. Mk 16:15.
Robert Jamieson, A. R. Fausset and David Brown
28:19 Go ye therefore, and teach all nations--rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term.
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost--It should be, "into the name"; as in 1Cor 10:2, "And were all baptized unto (or rather 'into') Moses"; and Gal 3:27, "For as many of you as have been baptized into Christ."
28:2028:20: Ուսուցէ՛ք նոցա պահե՛լ զամենայն՝ որ ինչ պատուիրեցի ձեզ։ Եւ ահաւասիկ ես ընդ ձե՛զ եմ զամենայն աւուրս՝ մինչեւ ՚ի կատարած աշխարհի[564]։ ԱՒԵՏԱՐԱՆ ԸՍՏ ՄԱՏԹԷՈՍԻ[565]:[564] Ոսկան. Զամենայն զոր ինչ պատ՛՛։[565] ՚Ի վախճան իւրաքանչիւր աւետարանաց գրեթէ ամենայն գրչագիրք սովին եղանակաւ կնքեն զգիրս. Աւետարան ըստ Մատթէոսի. կամ՝ Մարկոսի. եւ այլն. բաց ՚ի սակաւուց ոմանց, որք ունին՝ Կատարեցաւ Աւետարան ըստ, եւ այլն. եւ ոմանք. Կատարեցաւ գլուխք Աւետարանին որ ըստ, եւ այլն։ Եւս՝ ոմանք աստէն ՚ի վախճանի փոխադրեն զայն բան նախադրութեան. Մատթէոս գրեաց. եւ այլն։ Ունի գլուխս. եւ այլն։ Տունս. եւ այլն։
20 Ուսուցանեցէ՛ք նրանց պահել այն բոլորը, ինչ որ ձեզ պատուիրեցի: Եւ ահա ես ձեզ հետ եմ բոլոր օրերում՝ մինչեւ աշխարհի վախճանը»:
20 Սորվեցուցէք անոնց որ այն բոլոր բաները պահեն՝ ինչ որ ես ձեզի պատուիրեցի։ Ահա ամէն օր ես ձեզի հետ եմ, մինչեւ աշխարհիս վերջը»։ Ամէն։
Ուսուցէք նոցա պահել զամենայն որ ինչ պատուիրեցի ձեզ. եւ ահաւասիկ ես ընդ ձեզ եմ զամենայն աւուրս, մինչեւ ի կատարած աշխարհի:

28:20: Ուսուցէ՛ք նոցա պահե՛լ զամենայն՝ որ ինչ պատուիրեցի ձեզ։ Եւ ահաւասիկ ես ընդ ձե՛զ եմ զամենայն աւուրս՝ մինչեւ ՚ի կատարած աշխարհի[564]։
ԱՒԵՏԱՐԱՆ ԸՍՏ ՄԱՏԹԷՈՍԻ[565]:
[564] Ոսկան. Զամենայն զոր ինչ պատ՛՛։
[565] ՚Ի վախճան իւրաքանչիւր աւետարանաց գրեթէ ամենայն գրչագիրք սովին եղանակաւ կնքեն զգիրս. Աւետարան ըստ Մատթէոսի. կամ՝ Մարկոսի. եւ այլն. բաց ՚ի սակաւուց ոմանց, որք ունին՝ Կատարեցաւ Աւետարան ըստ, եւ այլն. եւ ոմանք. Կատարեցաւ գլուխք Աւետարանին որ ըստ, եւ այլն։ Եւս՝ ոմանք աստէն ՚ի վախճանի փոխադրեն զայն բան նախադրութեան. Մատթէոս գրեաց. եւ այլն։ Ունի գլուխս. եւ այլն։ Տունս. եւ այլն։
20 Ուսուցանեցէ՛ք նրանց պահել այն բոլորը, ինչ որ ձեզ պատուիրեցի: Եւ ահա ես ձեզ հետ եմ բոլոր օրերում՝ մինչեւ աշխարհի վախճանը»:
20 Սորվեցուցէք անոնց որ այն բոլոր բաները պահեն՝ ինչ որ ես ձեզի պատուիրեցի։ Ահա ամէն օր ես ձեզի հետ եմ, մինչեւ աշխարհիս վերջը»։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
28:2020: уча их соблюдать всё, что Я повелел вам; и се, Я с вами во все дни до скончания века. Аминь.
28:20  διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
28:20. διδάσκοντες ( teaching ) αὐτοὺς (to-them) τηρεῖν (to-keep-unto) πάντα ( to-all ) ὅσα ( to-which-a-which ) ἐνετειλάμην ( I-finished-in ) ὑμῖν: (unto-ye) καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἐγὼ (I) μεθ' (with) ὑμῶν (of-ye) εἰμὶ (I-be) πάσας ( to-all ) τὰς (to-the-ones) ἡμέρας (to-days) ἕως (unto-if-which) τῆς (of-the-one) συντελείας (of-a-finishing-together-of) τοῦ (of-the-one) αἰῶνος. (of-an-age)
28:20. docentes eos servare omnia quaecumque mandavi vobis et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculiTeaching them to observe all things whatsoever I have commanded you. And behold I am with you all days, even to the consummation of the world.
20. teaching them to observe all things whatsoever I commanded you: and lo, I am with you alway, even unto the end of the world.
28:20. teaching them to observe all that I have ever commanded you. And behold, I am with you always, even to the consummation of the age.”
28:20. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen:

20: уча их соблюдать всё, что Я повелел вам; и се, Я с вами во все дни до скончания века. Аминь.
28:20  διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
28:20. docentes eos servare omnia quaecumque mandavi vobis et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi
Teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days, even to the consummation of the world.
28:20. teaching them to observe all that I have ever commanded you. And behold, I am with you always, even to the consummation of the age.”
28:20. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 Феофилакт замечает, что повелевая крестить во имя Святой Троицы, Христос преподал нам богословское учение (thn qeologian); а повелевая соблюдать заповеди, предложил практическую добродетель. Слово didaskonteV означает, собственно, научение, т. е. преподание истин христианской веры, и указывает на продолжительность, постоянство. Ученики Христа должны действовать, как Он повелел. Сам же Он будет пребывать с ними, оказывать им постоянное руководство и помощь до скончания века (thV sunteleiaV tou aiwnoV — см. объяснение этого выражения в прим. к XXIV:3).
Adam Clarke: Commentary on the Bible - 1831
28:20: Teaching them to observe all things - Men are ignorant of Divine things, and must be taught. Only those can be considered as proper teachers of the ignorant who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded.
And, lo, I am with you alway - και ιδου εγω μεθ' ὑμων ειμι πασας τας ἡμερας - literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is Every Day, and none other.
Unto the end of the world - Some translate, ἑως της συντελειας του αιωνος, to the end of this age; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by Mar 16:17-19. By my name they shall cast out demons, etc., etc. But though the words are used in this sense in several places, see Mat 13:39, Mat 13:40, Mat 13:49; Mat 24:3, yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the consummation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: - And I, be with you all days, until world ending; and this is indispensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure.
Amen - This word is omitted by some of the oldest and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evangelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our finis at the end of our books.
In the MSS. and versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal: -
"The Gospel according to Matthew - written by him in Jerusalem - in Palestine - in the east - in the Hebrew dialect - in Hebrew - eight years after the ascension of Christ - interpreted by John - by James the brother of the Lord."
The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Caesar, king of Rome."
These are sufficient to show how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions.
1. In concluding my notes on this evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions."
2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole spiritual system are here correctly laid down: even Paul himself has added nothing; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gospels are collateral evidences of its truth, and the apostolic epistles are comments on the text. In the commencement of this work, I stated my wish, "to assist my fellow laborers in the vineyard to lead men to Him who is the fountain of all excellence, goodness, truth, and happiness; - to magnify his Law, and make it honorable; - to show the wonderful provision made in his Gospel for the recovery and salvation of a sinful world; - to prove that God's great design is to make his creatures Happy; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul." - General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many infirmities and oppressive labors, to see the conclusion of this Gospel, a consummation which I had long devoutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it contains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Savior of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obedience, for ever and ever, Amen and amen!
Albert Barnes: Notes on the Bible - 1834
28:20: Lo, I am with you - That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and direct you. This also proves that Christ is divine. If he is a mere man, or a creature, though of the highest order, how could he promise to be "with" his disciples "always," or at all? They would be scattered far and wide. His disciples would greatly increase. If he was "with them" always, he was God; for no finite creature could thus be present with many people scattered in different parts of the world.
Unto the end of the world - The word rendered "world," here, sometimes means "age or state" and by some it has been supposed to mean, I will be with you until the end of this "age," or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may therefore be considered as a gracious assurance that he would aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time.
Next: Mark Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:20: them: Mat 7:24-27; Deu 5:32, Deu 12:32; Act 2:42, Act 20:20, Act 20:21, Act 20:27; Co1 11:2, Co1 11:23, Co1 14:37; Eph 4:11-17, Eph 4:20-32; Col 1:28; Th1 4:1, Th1 4:2; Th2 3:6-12; Ti1 6:1-4; Tit 2:1-10; Pe1 2:10-19; Pe2 1:5-11, Pe2 3:2; Jo1 2:3, Jo1 2:4, Jo1 3:19-24; Rev 22:14
I am: Mat 1:23, Mat 18:20; Gen 39:2, Gen 39:3, Gen 39:21; Exo 3:12; Jos 1:5; Psa 46:7, Psa 46:11; Isa 8:8-10; Isa 41:10; Mar 16:20; Joh 14:18-23; Act 18:9, Act 18:10; Ti2 4:17; Rev 22:21
unto: Mat 13:39, Mat 13:40, Mat 13:49, Mat 24:3
Amen: Mat 6:13; Kg1 1:36; Ch1 16:36; Psa 72:19; Rev 1:18, Rev 22:20
Geneva 1599
28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you (g) alway, [even] unto the end of the world. Amen.
(g) Forever: and this refers to the manner of the presence of his Spirit, by means of which he makes us partakers both of himself and of all his benefits, even though he is absent from us in body.
John Gill
28:20 Teaching them to observe all things,.... All ordinances, not only baptism, but the Lord's supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice:
whatsoever I have commanded you; every thing that Christ has commanded, be it what it will, and nothing else; for Christ's ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other men's devising, and was never ordered by Christ; and for their encouragement he adds,
and lo! I am with you always, even unto the end of the world: meaning, not merely to the end of their lives, which would be the end of the world to them; nor to the end of the Jewish world, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the world to come, the Gospel church state, which now took place; or to the end of the present world, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the world, and the Gospel and the ordinances of it should be administered so long, and there should be Gospel ministers till that time; Christ's sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them.
Robert Jamieson, A. R. Fausset and David Brown
28:20 Teaching them--This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples.
to observe all things whatsoever I have commanded you: and, lo, I--The "I" here is emphatic. It is enough that I
am with you alway--"all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more.
even unto the end of the world. Amen--This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encouragements to undertake and go through with them.
First, The MISSIONARY department (Mt 28:18): "Go, make disciples of all nations." In the corresponding passage of Mark (Mk 16:15) it is, "Go ye into all the world, and preach the Gospel to every creature." The only difference is, that in this passage the sphere, in its world-wide compass and its universality of objects, is more fully and definitely expressed; while in the former the great aim and certain result is delightfully expressed in the command to "make disciples of all nations." "Go, conquer the world for Me; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all nations shall have embraced the Gospel and enrolled themselves My disciples." Now, Was all this meant to be done by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was it to be done even in their lifetime? Surely not. In that little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Church's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," that is, into the whole fulness of the grace "of the Father, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on 2Cor 13:14). This done, the Missionary department of your work, which in its own nature is temporary, must merge in another, which is permanent. This is
Second, The PASTORAL department (Mt 28:20): "Teach them"--teach these baptized members of the Church visible--"to observe all things whatsoever I have commanded you," My apostles, during the three years ye have been with Me.
What must have been the feelings which such a Commission awakened? "WE who have scarce conquered our own misgivings--we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature, conquer the world for Thee, Lord? Nay, Lord, do not mock us." "I mock you not, nor send you a warfare on your own charges. For"--Here we are brought to
Third, The ENCOURAGEMENTS to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself.
First Encouragement: "All power in heaven"--the whole power of Heaven's love and wisdom and strength, "and all power in earth"--power over all persons, all passions, all principles, all movements--to bend them to this one high object, the evangelization of the world: All this "is given unto Me." as the risen Lord of all, to be by Me placed at your command--"Go ye therefore." But there remains a
Second Encouragement: "And lo! I am with you all the days"--not only to perpetuity, but without one day's interruption, "even to the end of the world," The "Amen" is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word.