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Matthew Henry: Concise Commentary on the Whole Bible - 1706
It was a melancholy account which we had in the close of the foregoing chapter of the dishonour done to our Lord Jesus, when the scribes and Pharisees proclaimed him a traitor to their church, and put upon him all the marks of ignominy they could: but the story of this chapter balances that, by giving us an account of the honour done to the Redeemer, notwithstanding all that reproach thrown upon him. Thus the one was set over against the other. Let us see what honours were heaped on the head of the Lord Jesus, even in the depths of his humiliation. I. Mary did him honour, by anointing his feet at the supper in Bethany, ver. 1-11. II. The common people did him honour, with their acclamations of joy, when he rode in triumph into Jerusalem, ver. 12-19. III. The Greeks did him honour, by enquiring after him with a longing desire to see him, ver. 20-26. IV. God the Father did him honour, by a voice from heaven, bearing testimony to him, ver. 27-36. V. He had honour done him by the Old Testament prophets, who foretold the infidelity of those that heard the report of him, ver. 37-41. VI. He had honour done him by some of the chief rulers, whose consciences witnessed for him, though they had not courage to own it, ver. 42, 43. VII. He claimed honour to himself, by asserting his divine mission, and the account he gave of his errand into the world, ver. 44-50.
Adam Clarke: Commentary on the Bible - 1831
Jesus sups at the house of Lazarus, and Mary anoints his feet, Joh 12:1-3. Judas Iscariot finds fault, and reproves her, Joh 12:4-6. Jesus vindicates Mary and reproves Judas, Joh 12:7, Joh 12:8. The chief priests consult to put Lazarus to death, because that through him many believed on Jesus, Joh 12:9-11. He enters Jerusalem in triumph; the people meet him, and the Pharisees are troubled, Joh 12:12-19. Greeks inquire after Jesus, Joh 12:20-22. Our Lord's discourse on the subject, Joh 12:23-26. Speaks of his passion, and is answered by a voice from heaven, Joh 12:27, Joh 12:28. The people are astonished at the voice, and Jesus explains it to them, and foretells his death, Joh 12:29-33. They question him concerning the perpetuity of the Messiah, and he instructs them, Joh 12:34-36. Many believe not; and in them the saying of Isaiah is fulfilled, Joh 12:37-41. Some of the chief rulers believe, but are afraid to confess him, Joh 12:42, Joh 12:43. He proclaims himself the light of the world, and shows the danger of rejecting his words, Joh 12:44-50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 12:1, Jesus excuses Mary anointing his feet; Joh 12:9, The people flock to see Lazarus; Joh 12:10, The chief priests consult to kill him; Joh 12:12, Christ rides into Jerusalem; Joh 12:20, Greeks desire to see Jesus; Joh 12:23, He foretells his death; Joh 12:37, The Jews are generally blinded; Joh 12:42, yet many chief rulers believe, but do not confess him; Joh 12:44, therefore Jesus calls earnestly for confession of faith.
12:112:1: Իսկ Յիսուս վե՛ց աւուրբ յառա՛ջ քան զզատիկն ե՛կն ՚ի Բեթանիա, ուր էր Ղ՚ազար մեռեալն, զոր յարո՛յցն ՚ի մեռելոց[1856]։ [1856] Ոսկան. Վեց աւուրբք։
1. Իսկ Յիսուս զատկից վեց օր առաջ եկաւ Բեթանիա, ուր ապրում էր մեռած[19] Ղազարոսը, որին մեռելներից վեր էր կացրել:[19] 19 . Լաւագոյն յուն. բն. չունեն մեռած բառը:
12 Յիսուս զատկէն վեց օր առաջ Բեթանիա գնաց, ուր էր Ղազարոսը, որ Յիսուս մեռելներէն յարուցանեց։
Իսկ Յիսուս վեց աւուրբ յառաջ քան զզատիկն եկն ի Բեթանիա, ուր էր Ղազար մեռեալն, զոր յարոյցն ի մեռելոց:

12:1: Իսկ Յիսուս վե՛ց աւուրբ յառա՛ջ քան զզատիկն ե՛կն ՚ի Բեթանիա, ուր էր Ղ՚ազար մեռեալն, զոր յարո՛յցն ՚ի մեռելոց[1856]։
[1856] Ոսկան. Վեց աւուրբք։
1. Իսկ Յիսուս զատկից վեց օր առաջ եկաւ Բեթանիա, ուր ապրում էր մեռած[19] Ղազարոսը, որին մեռելներից վեր էր կացրել:
[19] 19 . Լաւագոյն յուն. բն. չունեն մեռած բառը:
12 Յիսուս զատկէն վեց օր առաջ Բեթանիա գնաց, ուր էր Ղազարոսը, որ Յիսուս մեռելներէն յարուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:11: За шесть дней до Пасхи пришел Иисус в Вифанию, где был Лазарь умерший, которого Он воскресил из мертвых.
12:1  ὁ οὗν ἰησοῦς πρὸ ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς βηθανίαν, ὅπου ἦν λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν ἰησοῦς.
12:1. Ὁ (The-one) οὖν (accordingly) Ἰησοῦς (an-Iesous) πρὸ (before) ἓξ (of-six) ἡμερῶν (of-days) τοῦ (of-the-one) πάσχα (of-a-Pascha) ἦλθεν (it-had-came) εἰς (into) Βηθανίαν, (to-a-Bethania) ὅπου (to-which-of-whither) ἦν (it-was) Λάζαρος, (a-Lazaros,"ὃν (to-which) ἤγειρεν (it-roused) ἐκ (out) νεκρῶν ( of-en-deaded ,"Ἰησοῦς. (an-Iesous)
12:1. Iesus ergo ante sex dies paschae venit Bethaniam ubi fuerat Lazarus mortuus quem suscitavit IesusJesus therefore, six days before the pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life.
1. Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead.
Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead:

1: За шесть дней до Пасхи пришел Иисус в Вифанию, где был Лазарь умерший, которого Он воскресил из мертвых.
12:1  ὁ οὗν ἰησοῦς πρὸ ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς βηθανίαν, ὅπου ἦν λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν ἰησοῦς.
12:1. Iesus ergo ante sex dies paschae venit Bethaniam ubi fuerat Lazarus mortuus quem suscitavit Iesus
Jesus therefore, six days before the pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Так как Пасха, по закону, начиналась 14-го Нисана после полудня, то, значит, Господь пришел в Вифанию 8-го Нисана (за шесть дней). Но в какой день случилось 8-е Нисана?

Одни говорят, что это была суббота, так как-де 14-е Нисана в тот год случилось в пятницу. Конечно, если допустить, что Иоанн в выражении "до Пасхи" понимает "законно" совершенную иудеями в тот год Пасху и что этот "законный" день Пасхи именно в тот год пал на пятницу, то, конечно, принимающие такое мнение были бы правы. Но почему Иоанн в указанном выражении не мог иметь в виду ту Пасху, которую совершил со Своими учениками Христос на день раньше, т. е. 13-го Нисана, в четверг? Такой счет дней у Иоанна очень возможен. Притом, едва ли Господь стал нарушать без нужды покой субботнего дня путешествием с учениками. Кроме того, несомненно требовалось немало времени для того, чтобы приготовить Христу и Его ученикам вечерю, - и кто же бы стал ее готовить в субботу? Наконец, в один субботний вечер не могло совершиться то, о чем сообщает Иоанн: прибытие многих иудеев в Вифанию, после того как они узнали о приходе сюда Христа, и определение первосвященников убить и Лазаря (ст. 9, 10). Таким образом, остается принять, что Господь пришел в Вифанию в пятницу пополудни, а в субботу ему предложена была вечеря. Евреи же вообще, кажется, любили устраивать большие вечери по субботам (ср. Лк. 14:1, 5: и сл.). Если евангелист не счел нужным сказать, что вечеря была устроена на другой день по приходе Господа, то он и в других случаях не считает иногда нужным делать подобные разграничения дней (ср. 1:39).

Вопрос о том, была ли эта вечеря та самая, о которой говорят Матфей (26:6: и сл.) и Марк (14:3: и сл.), толкователями решается различно.

Одни (напр., еп. Михаил) утверждают, что это была другая вечеря, и в доказательство своего мнения ссылаются, во-первых, на то, что у первых двух евангелистов описывается вечеря, совершенная не за шесть, а за два дня до Пасхи, во-вторых, на то, что имя женщины названо только у Иоанна, в-третьих, имя домохозяина, устроившего вечерю, названо только у первых двух евангелистов, в-четвертых, на то, что так различаются вечери в песнопениях церковных на страстную седмицу.

Другие же не видят нужды различать эти вечери и утверждают, что все три евангелиста говорят об одной и той же. Естественнее последнее предположение, так как представляется в высшей степени невероятным, чтобы на протяжении одной недели Господь дважды бы приходил в Вифанию и чтобы одно и то же событие - помазание Христа - повторили при почти одинаковой обстановке две разные женщины. Что же касается возражений, какие делаются против последнего мнения, то они не имеют силы. Прежде всего, второе и третье возражение, указывающее на необозначение имен, не имеет уже решительно никакой силы: один евангелист счел нужным назвать имя действующего лица, другой - не счел...

Что касается первого основания, то хотя оно и кажется веским, но на самом деле не имеет особого значения. Дело в том, что евангелисты Матфей и Марк говорят о помазании Христа вовсе не в хронологической последовательности событий, а только припоминают о нем по случаю того, что после истории этого помазания передают о предательстве Иуды (Мф. 26:14: и сл.), а, как видно из Евангелия Иоанна, Иуда и возбудил прочих учеников к ропоту на ту бесцельную трату драгоценного мира, которую сделала Мария. Евангелист Матфей, таким образом, вставил рассказ о помазании в 26-ю главу вовсе не потому, чтобы этого требовала строгая хронологическая последовательность событий, а для того, чтобы отчасти охарактеризовать настроение учеников вообще и Иуды в частности, а отчасти для того, чтобы сказать, что Господь знал о приготовленной Ему врагами участи (Мф. 26:12). Совершенно в такой же связи стоит история о помазании и в Евангелии Марка. Что касается свидетельства богослужебных песнопений, то они никогда не задавались целью устанавливать хронологическую последовательность событий. Это видно, напр., из того, что разговор Христа с апостолами о приготовлении пасхи происходил, по стихире на субботу Ваий, тогда, когда Христос пришел в Вифанию (прежде шести дней Пасхи)... ; в другой же стихире того же дня говорится, что Христос пришел прежде шести дней Пасхи воззвати умерша четверодневна Лазаря и др. примеры.

Откуда пришел в этот раз Господь в Вифанию? По всей вероятности, из Иерихона, где Он посетил дом Закхея (Лк. 19:5). От Иерихона до Вифании и ходьбы было около шести часов.

О Вифании - см. 2:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always. 9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 10 But the chief priests consulted that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Jesus.

In these verses we have,

I. The kind visit our Lord Jesus paid to his friends at Bethany, v. 1. He came up out of the country, six days before the passover, and took up at Bethany, a town which, according to the computation of our metropolis, lay so near Jerusalem as to be within the bills of mortality. He lodged here with his friend Lazarus, whom he had lately raised from the dead. His coming to Bethany now may be considered,

1. As a preface to the passover he intended to celebrate, to which reference is made in assigning the date of his coming: Six days before the passover. Devout men set time apart before, to prepare themselves for that solemnity, and thus it became our Lord Jesus to fulfil all righteousness. Thus he has set us an example of solemn self-sequestration, before the solemnities of the gospel passover; let us hear the voice crying, Prepare ye the way of the Lord.

2. As a voluntary exposing of himself to the fury of his enemies; now that his hour was at hand he came within their reach, and freely offered himself to them, though he had shown them how easily he could evade all their snares. Note, (1.) Our Lord Jesus was voluntary in his sufferings; his life was not forced from him, but resigned: Lo, I come. As the strength of his persecutors could not overpower him, so their subtlety could not surprise him, but he died because he would. (2.) As there is a time when we are allowed to shift for our own preservation, so there is a time when we are called to hazard our lives in the cause of God, as St. Paul, when he went bound in the Spirit to Jerusalem.

3. As an instance of his kindness to his friends at Bethany, whom he loved, and from whom he was shortly to be taken away. This was a farewell visit; he came to take leave of them, and to leave with them words of comfort against the day of trial that was approaching. Note, Though Christ depart for a time from his people, he will give them intimations that he departs in love, and not in anger. Bethany is here described to be the town where Lazarus was, whom he raised from the dead. The miracle wrought here put a new honour upon the place, and made it remarkable. Christ came hither to observe what improvement was made of this miracle; for where Christ works wonders, and shows signal favours, he looks after them, to see whether the intention of them be answered. Where he has sown plentifully, he observes whether it comes up again.

II. The kind entertainment which his friends there gave him: They made him a supper (v. 2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Matt. xxiv. 6, &c., in the house of Simon. Most commentators think it was; for the substance of the story and many of the circumstances agree; but that comes in after what was said two days before the passover, whereas this was done six days before; nor is it likely that Martha should serve in any house but her own; and therefore I incline with Dr. Lightfoot to think them different: that in Matthew on the third day of the passover week, but this the seventh day of the week before, being the Jewish sabbath, the night before he rode in triumph into Jerusalem; that in the house of Simon; this of Lazarus. These two being the most public and solemn entertainments given him in Bethany, Mary probably graced them both with this token of her respect; and what she left of her ointment this first time, when she spent but a pound of it (v. 3), she used that second time, when she poured it all out, Mark xiv. 3. Let us see the account of this entertainment. 1. They made him a supper; for with them, ordinarily, supper was the best meal. This they did in token of their respect and gratitude, for a feast is made for friendship; and that they might have an opportunity of free and pleasant conversation with him, for a feast is made for fellowship. Perhaps it is in allusion to this and the like entertainments given to Christ in the days of his flesh that he promises, to such as open the door of their hearts to him, that he will sup with them, Rev. iii. 20. 2. Martha served; she herself waited at table, in token of her great respect to the Master. Though a person of some quality, she did not think it below her to serve, when Christ sat at meat; nor should we think it a dishonour or disparagement to us to stoop to any service whereby Christ may be honoured. Christ had formerly reproved Martha for being troubled with much serving. But she did not therefore leave off serving, as some, who, when they are reproved for one extreme, peevishly run into another; no, still she served; not as then at a distance, but within hearing of Christ's gracious words, reckoning those happy who, as the queen of Sheba said concerning Solomon's servants, stood continually before him, to hear his wisdom; better be a waiter at Christ's table than a guest at the table of a prince. 3. Lazarus was one of those that sat at meat. It proved the truth of his resurrection, as it did of Christ's, that there were those who did eat and drink with him, Acts x. 41. Lazarus did not retire into a wilderness after his resurrection, as if, when he had made a visit to the other world, he must ever after be a hermit in this; no, he conversed familiarly with people, as others did. He sat at meat, as a monument of the miracle Christ had wrought. Those whom Christ has raised up to a spiritual life are made to sit together with him. See Eph. ii. 5, 6.

III. The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, v. 3. She had a pound of ointment of spikenard, very costly, which probably she had by her for her own use; but the death and resurrection of her brother had quite weaned her from the use of all such things, and with this she anointed the feet of Jesus, and, as a further token of her reverence for him and negligence of herself, she wiped them with her hair, and this was taken notice of by all that were present, for the house was filled with the odour of the ointment. See Prov. xxvii. 16.

1. Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. Now by this her love to Christ appears to have been, (1.) A generous love; so far from sparing necessary charges in his service, she is as ingenious to create an occasion of expense in religion as most are to avoid it. If she had any thing more valuable than another, that must be brought out for the honour of Christ. Note, Those who love Christ truly love him so much better than this world as to be willing to lay out the best they have for him. (2.) A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. Considering what Christ has done and suffered for us, we are very ungrateful if we think any service too hard to do, or too mean to stoop to, whereby he may really be glorified. (3.) A believing love; there was faith working by this love, faith in Jesus as the Messiah, the Christ, the Anointed, who, being both priest and king, was anointed as Aaron and David were. Note, God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows? Let us pour on him the ointment of our best affections above all competitors. By consenting to Christ as our king, we must comply with God's designs, appointing him our head whom he has appointed, Hos. i. 11.

2. The filling of the house with the pleasant odour of the ointment may intimate to us, (1.) That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ's presence brings with it an ointment and perfume which rejoice the heart. (2.) Honours done to Christ are comforts to all his friends and followers; they are to God and good men an offering of a sweet-smelling savour.

IV. Judas's dislike of Mary's compliment, or token of her respect to Christ, v. 4, 5, where observe,

1. The person that carped at it was Judas, one of his disciples; not one of their nature, but only one of their number. It is possible for the worst of men to lurk under the disguise of the best profession; and there are many who pretend to stand in relation to Christ who really have no kindness for him. Judas was an apostle, a preacher of the gospel, and yet one that discouraged and checked this instance of pious affection and devotion. Note, It is sad to see the life of religion and holy zeal frowned upon and discountenanced by such as are bound by their office to assist and encourage it. But this was he that should betray Christ. Note, Coldness of love to Christ, and a secret contempt of serious piety, when they appear in professors of religion, are sad presages of a final apostasy. Hypocrites, by less instances of worldliness, discover themselves to be ready for a compliance with greater temptations.

2. The pretence with which he covered his dislike (v. 5): "Why was not this ointment, since it was designed for a pious use, sold for three hundred pence" (8l. 10s. of our money), "and given to the poor?" (1.) Here is a foul iniquity gilded over with a specious and plausible pretence, for Satan transforms himself into an angel of light. (2.) Here is worldly wisdom passing a censure upon pious zeal, as guilty of imprudence and mismanagement. Those who value themselves upon their secular policy, and undervalue others for their serious piety, have more in them of the spirit of Judas than they would be thought to have. (3.) Here is charity to the poor made a colour for opposing a piece of piety to Christ, and secretly made a cloak for covetousness. Many excuse themselves from laying out in charity under pretence of laying up for charity: whereas, if the clouds be full of rain, they will empty themselves. Judas asked, Why was it not given to the poor? To which it is easy to answer, Because it was better bestowed upon the Lord Jesus. Note, We must not conclude that those do no acceptable piece of service who do not do it in our way, and just as we would have them; as if every thing must be adjudged imprudent and unfit which does not take its measures from us and our sentiments. Proud men think all ill-advised who do not advise with them.

3. The detection and discovery of Judas's hypocrisy herein, v. 6. Here is the evangelist's remark upon it, by the direction of him who searches the heart: This he said, not that he cared for the poor, as he pretended, but because he was a thief, and had the bag.

(1.) It did not come from a principle of charity: Not that he cared for the poor. He had no compassion towards them, no concern for them: what were the poor to him any further than he might serve his own ends by being overseer of the poor? Thus some warmly contend for the power of the church, as others for its purity, when perhaps it may be said, Not that they care for the church; it is all one to them whether its true interest sink or swim, but under the pretence of this they are advancing themselves. Simeon and Levi pretended zeal for circumcision, not that they cared for the seal of the covenant, any more than Jehu for the Lord of hosts, when he said, Come see my zeal.

(2.) It did come from a principle of covetousness. The truth of the matter was, this ointment being designed for his Master, he would rather have had it in money, to be put in the common stock with which he was entrusted, and then he knew what to do with it. Observe,

[1.] Judas was treasurer of Christ's household, whence some think he was called Iscariot, the bag-bearer. First, See what estate Jesus and his disciples had to live upon. It was but little; they had neither farms nor merchandise, neither barns nor storehouses, only a bag; or, as some think the word signifies, a box, or coffer, wherein they kept just enough for their subsistence, giving the overplus, if any were, to the poor; this they carried about with them, wherever they went. Omnia mea mecum porto--I carry all my property about me. This bag was supplied by the contributions of good people, and the Master and his disciples had all in common; let this lessen our esteem of worldly wealth, and deaden us to the punctilios of state and ceremony, and reconcile us to a mean and despicable way of living, if this be our lot, that it was our Master's lot; for our sakes he became poor. Secondly, See who was the steward of the little they had; it was Judas, he was purse-bearer. It was his office to receive and pay, and we do not find that he gave any account what markets he made. He was appointed to this office, either, 1. Because he was the least and lowest of all the disciples; it was not Peter nor John that was made steward (though it was a place of trust and profit), but Judas, the meanest of them. Note, Secular employments, as they are a digression, so they are a degradation to a minister of the gospel; see 1 Cor. vi. 4. The prime-ministers of state in Christ's kingdom refused to be concerned in the revenue, Acts vi. 2. 2. Because he was desirous of the place. He loved in his heart to be fingering money, and therefore had the moneybag committed to him, either, (1.) As a kindness, to please him, and thereby oblige him to be true to his Master. Subjects are sometimes disaffected to the government because disappointed of their preferment; but Judas had no cause to complain of this; the bag he chose, and the bag he had. Or, (2.) In judgment upon him, to punish him for his secret wickedness; that was put into his hands which would be a snare and trap to him. Note, Strong inclinations to sin within are often justly punished with strong temptations to sin without. We have little reason to be fond of the bag, or proud of it, for at the best we are but stewards of it; and it was Judas, one of an ill character, and born to be hanged (pardon the expression), that was steward of the bag. The prosperity of fools destroys them.

[2.] Being trusted with the bag, he was a thief, that is, he had a thievish disposition. The reigning love of money is heart-theft as much as anger and revenge are heart-murder. Or perhaps he had been really guilty of embezzling his Master's stores, and converting to his own use what was given to the public stock. And some conjecture that he was now contriving to fill his pockets, and then run away and leave his Master, having heard him speak so much of troubles approaching, to which he could by no means reconcile himself. Note, Those to whom the management and disposal of public money is committed have need to be governed by steady principles of justice and honesty, that no blot cleave to their hands; for though some make a jest of cheating the government, or the church, or the country, if cheating be thieving, and, communities being more considerable than particular persons, if robbing them be the greater sin, the guilt of theft and the portion of thieves will be found no jesting matter. Judas, who had betrayed his trust, soon after betrayed his Master.

V. Christ's justification of what Mary did (v. 7, 8): Let her alone. Hereby he intimated his acceptance of her kindness (though he was perfectly mortified to all the delights of sense, yet, as it was a token of her goodwill, he signified himself well-pleased with it), and his care that she should not be molested in it: Pardon her, so it may be read; "excuse her this once, if it be an error it is an error of her love." Note, Christ would not have those censured nor discouraged who sincerely design to please him, though in their honest endeavours there be not all the discretion that may be, Rom. xiv. 3. Though we would not do as they do, yet let them alone. For Mary's justification,

1. Christ puts a favourable construction upon what she did, which those that condemned it were not aware of: Against the day of my burying she has kept this. Or, She has reserved this for the day of my embalming; so Dr. Hammond. "You do not grudge the ointment used for the embalming of your dead friends, nor say that it should be sold, and given to the poor. Now this anointing either was so intended, or at least may be so interpreted; for the day of my burying is now at hand, and she has anointed a body that is already as good as dead." Note, (1.) Our Lord Jesus thought much and often of his own death and burial; it would be good for us to do so too. (2.) Providence does often so open a door of opportunity to good Christians, and the Spirit of grace does so open their hearts, that the expressions of their pious zeal prove to be more seasonable, and more beautiful, than any foresight of their own could make them. (3.) The grace of Christ puts kind comments upon the pious words and actions of good people, and not only makes the best of what is amiss, but makes the most of what is good.

2. He gives a sufficient answer to Judas's objection, v. 8. (1.) It is so ordered in the kingdom of Providence that the poor we have always with us, some or other that are proper objects of charity (Deut. xv. 11); such there will be as long as there are in this lapsed state of mankind so much folly and so much affliction. (2.) It is so ordered in the kingdom of grace that the church should not always have the bodily presence of Jesus Christ: "Me you have not always, but only nor for a little time." Note, We need wisdom, when two duties come in competition, to know which to give the preference to, which must be determined by the circumstances. Opportunities are to be improved, and those opportunities first and most vigorously which are likely to be of the shortest continuance, and which we see most speedily hastening away. That good duty which may be done at any time ought to give way to that which cannot be done but just now.

VI. The public notice which was taken of our Lord Jesus here at this supper in Bethany (v. 9): Much people of the Jews knew that he was there, for he was the talk of the town, and they came flocking thither; the more because he had lately absconded, and now broke out as the sun from behind a dark cloud. 1. They came to see Jesus, whose name was very much magnified, and made considerable by the late miracle he had wrought in raising Lazarus. They came, not to hear him, but to gratify their curiosity with a sight of him here at Bethany, fearing he would not appear publicly, as he used to do, this passover. They came, not to seize him, or inform against him, though the government had prosecuted him to an outlawry, but to see him and show him respect. Note, There are some in whose affections Christ will have an interest, in spite of all the attempts of his enemies to misrepresent him. It being known where Christ was, multitudes came to him. Note, Where the king is there is the court; where Christ is there will the gathering of the people be, Luke xvii. 37. 2. They came to see Lazarus and Christ together, which was a very inviting sight. Some came for the confirmation of their faith in Christ, to have the story perhaps from Lazarus's own mouth. Others came only for the gratifying of their curiosity, that they might say they had seen a man who had been dead and buried, and yet lived again; so that Lazarus served for a show, these holy-days, to those who, like the Athenians, spent their time in telling and hearing new things. Perhaps some came to put curious questions to Lazarus about the state of the dead, to ask what news from the other world; we ourselves have sometimes said, it may be, We would have gone a great way for one hour's discourse with Lazarus. But if any came on this errand it is probable that Lazarus was silent, and gave them no account of his voyage; at least, the scripture is silent, and gives us no account of it; and we must not covet to be wise above what is written. But our Lord Jesus was present, who was a much fitter person for them to apply to than Lazarus; for if we hear not Moses and the prophets, Christ and the apostles, if we heed not what they tell us concerning another world, neither should we be persuaded though Lazarus rose from the dead. We have a more sure word of prophecy.

VII. The indignation of the chief priests at the growing interest of our Lord Jesus, and their plot to crush it (v. 10, 11): They consulted (or decreed) how they might put Lazarus also to death, because that by reason of him (of what was done to him, not of any thing he said or did) many of the Jews went away, and believed on Jesus. Here observe,

1. How vain and unsuccessful their attempts against Christ had hitherto been. They had done all they could to alienate the people from him, and exasperate them against him, and yet many of the Jews, their neighbours, their creatures, their admirers, were so overcome by the convincing evidence of Christ's miracles that they went away from the interest and party of the priests, went off from obedience to their tyranny, and believed on Jesus; and it was by reason of Lazarus; his resurrection put life into their faith, and convinced them that this Jesus was undoubtedly the Messiah, and had life in himself, and power to give life. This miracle confirmed them in the belief of his other miracles, which they had heard he wrought in Galilee: what was impossible to him that could raise the dead?

2. How absurd and unreasonable this day's vote was--that Lazarus must be put to death. This is an instance of the most brutish rage that could be; they were like a wild bull in a net, full of fury, and laying about them without any consideration. It was a sign that they neither feared God nor regarded man. For, (1.) If they had feared God, they would not have done such an act of defiance to him. God will have Lazarus to live by miracle, and they will have him to die by malice. They cry, Away with such a fellow, it is not fit he should live, when God had so lately sent him back to the earth, declaring it highly fit he should live; what was this but walking contrary to God? They would put Lazarus to death, and challenge almighty power to raise him again, as if they could contend with God, and try titles with the King of kings. Who has the keys of death and the grave, he or they? O cæca malitia! Christus qui suscitare potuit mortuum, non possit occisum.--Blind malice, to suppose that Christ, who could raise one that had died a natural death, could not raise one that had been slain!--Augustine in loc. Lazarus is singled out to be the object of their special hatred, because God has distinguished him by the tokens of his peculiar love, as if they had made a league offensive and defensive with death and hell, and resolved to be severe upon all deserters. One would think that they should rather have consulted how they might have joined in friendship with Lazarus and his family, and by their mediation have reconciled themselves to this Jesus whom they had persecuted; but the god of this world had blinded their minds. (2.) If they had regarded man, they would not have done such an act of injustice to Lazarus, an innocent man, to whose charge they could not pretend to lay any crime. What bands are strong enough to hold those who can so easily break through the most sacred ties of common justice, and violate the maxims which even nature itself teaches? But the support of their own tyranny and superstition was thought sufficient, as in the church of Rome, not only to justify, but to consecrate the greatest villanies, and make them meritorious.
Adam Clarke: Commentary on the Bible - 1831
12:1: Six days before the Passover - Reckoning the day of the Passover to be the last of the six. Our Lord came on our Sabbath, the first day of the Jewish week, to Bethany, where he supped; and on the next day he made his public entry into Jerusalem: Joh 12:12. Calmet thinks that this was about two months after the resurrection of Lazarus, on the 9th of Nisan, (March 29), in the thirty-sixth year of our Lord's age. It has been observed before - that Calmet adds three years to the common account.
Albert Barnes: Notes on the Bible - 1834
12:1: Then Jesus came to Bethany - This was near to Jerusalem, and it was from this place that he made his triumphant entry into the city. See the notes at Mat 21:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: six: Joh 11:55
Bethany: Joh 11:1, Joh 11:44; Mat 21:17; Mar 11:11; Luk 24:50
John Gill
12:1 Then Jesus, six days before the passover,.... Or "before the six days of the passover"; not as designing the days of that feast, for they were seven; but as reckoning so many days back from it, that is, before the sixth day from the ensuing passover: if there were six complete days between this and the passover, as this way of speaking seems to imply; then this must be the day before the Jewish sabbath, and this is more likely, than that Christ should travel on the sabbath day: but if this was the sixth day before it, it was their sabbath day, and so at the going out of it in the evening, a supper was made for him, which with the Jews on that night, was a plentiful one; for they remembered the sabbath in its going out, as well as in its coming in (e), and this was to prevent grief at the going out of it: so some days before the passover, the lamb was separated from the flock, and kept up till the fourteenth day, Ex 12:3 particularly it may be observed, that seven days before the day of atonement, the high priest was separated from his own house, and had to the chamber Palhedrin (f); and much such a space of time there was, between the day of the great atonement by Christ, and his unction by Mary; which is said to be against the day of his burial, which being the same day with his sufferings, was the great day of atonement: at this time Jesus
came to Bethany, where Lazarus was, which had been dead; the last clause is left out in the Syriac, Persic, and Ethiopic versions:
whom he raised from the dead; that is, "Jesus", as the Alexandrian copy, the Vulgate Latin, and all the Oriental versions express; and the Ethiopic version adds, "in Bethany". This was the town of Lazarus; here he lived, and here he died, and here he was raised from the dead; and here he continued and dwelt, after his resurrection; and hither Christ came to see him, and the rest of the family, though he knew he exposed himself to danger in so doing.
(e) Maimon. Hilchot Sabbat. c. 29. sect. 1. 11, 12, 29. (f) Misn. Yoma, c. 1. sect. 1.
John Wesley
12:1 Six days before the passover - Namely, on the Sabbath: that which was called by the Jews, "The Great Sabbath." This whole week was anciently termed "The great and holy week." Jesus came - From Ephraim, Jn 11:54.
Robert Jamieson, A. R. Fausset and David Brown
12:1 THE ANOINTING AT BETHANY. (Jn 12:1-11)
six days before the passover--that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.
12:212:2: Եւ արարին անդ նմա ընթրի՛ս. եւ ՚ի սպասո՛ւ կայր Մարթա, եւ Ղ՚ազար մի՛ էր ՚ի բազմելոց ընդ նմա։
2. Եւ այնտեղ նրան ընթրիք տուին. սպասարկում էր Մարթան, իսկ Ղազարոսը նրա հետ սեղան նստածներից մէկն էր:
2 Հոն՝ անոր ընթրիք մը պատրաստեցին ու Մարթա սպասաւորութիւն կ’ընէր։ Ղազարոս անոր հետ սեղան նստողներէն մէկն էր։
Եւ արարին անդ նմա ընթրիս, եւ ի սպասու կայր Մարթա, եւ Ղազար մի էր ի բազմելոց ընդ նմա:

12:2: Եւ արարին անդ նմա ընթրի՛ս. եւ ՚ի սպասո՛ւ կայր Մարթա, եւ Ղ՚ազար մի՛ էր ՚ի բազմելոց ընդ նմա։
2. Եւ այնտեղ նրան ընթրիք տուին. սպասարկում էր Մարթան, իսկ Ղազարոսը նրա հետ սեղան նստածներից մէկն էր:
2 Հոն՝ անոր ընթրիք մը պատրաստեցին ու Մարթա սպասաւորութիւն կ’ընէր։ Ղազարոս անոր հետ սեղան նստողներէն մէկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: Там приготовили Ему вечерю, и Марфа служила, и Лазарь был одним из возлежавших с Ним.
12:2  ἐποίησαν οὗν αὐτῶ δεῖπνον ἐκεῖ, καὶ ἡ μάρθα διηκόνει, ὁ δὲ λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων σὺν αὐτῶ.
12:2. ἐποίησαν (They-did-unto) οὖν (accordingly) αὐτῷ (unto-it) δεῖπνον (to-mealed) ἐκεῖ, (thither,"καὶ (and) ἡ (the-one) Μάρθα (a-Martha) διηκόνει, (it-was-raising-through-unto,"ὁ (the-one) δὲ (moreover) Λάζαρος (a-Lazaros) εἷς (one) ἦν (it-was) ἐκ (out) τῶν (of-the-ones) ἀνακειμένων ( of-situating-up ) σὺν (together) αὐτῷ: (unto-it)
12:2. fecerunt autem ei cenam ibi et Martha ministrabat Lazarus vero unus erat ex discumbentibus cum eoAnd they made him a supper there: and Martha served. But Lazarus was one of them that were at table with him.
2. So they made him a supper there: and Martha served; but Lazarus was one of them that sat at meat with him.
There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him:

2: Там приготовили Ему вечерю, и Марфа служила, и Лазарь был одним из возлежавших с Ним.
12:2  ἐποίησαν οὗν αὐτῶ δεῖπνον ἐκεῖ, καὶ ἡ μάρθα διηκόνει, ὁ δὲ λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων σὺν αὐτῶ.
12:2. fecerunt autem ei cenam ibi et Martha ministrabat Lazarus vero unus erat ex discumbentibus cum eo
And they made him a supper there: and Martha served. But Lazarus was one of them that were at table with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Как видно из Евангелистов Матфея и Марка, вечеря для Христа была приготовлена в Доме Симона прокаженного (см. Мф. 26:6). Но Марфа была приглашена хозяином, чтобы служить Христу, как женщина из семейства, к которому Христос был расположен. Замечательно, что и Лазарь также принимал участие в пиршестве. Очевидно, что он чувствовал себя настолько хорошо, что не чуждался и радостного пиршества
Albert Barnes: Notes on the Bible - 1834
12:2: See this passage explained in the notes at Mat 26:3-16.

12:2
A supper - At the house of Simon the leper, Mat 26:6.
Lazarus was ... - The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion - that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Luk 16:31, and the notes at Co2 12:4.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: they made: Sol 4:16, Sol 5:1; Luk 5:29, Luk 14:12; Rev 3:20
Martha: Mat 26:6; Mar 14:3; Luk 10:38-42, Luk 12:37, Luk 22:27
Lazarus: Joh 12:9, Joh 12:10, Joh 11:43, Joh 11:44
John Gill
12:2 There they made him a supper,.... At Bethany, in the house of Lazarus, Martha, and Mary; by whose order, and at whose charge it was prepared for him; and not in the house of Simon the leper, which was four days after this, Mt 26:2.
And Martha served; who was always a busy, active, and stirring woman; and this she did, to testify her love to Christ, and great respect for him; otherwise, as she was a person of substance, she had servants enough to wait at table:
but Lazarus was one of them that sat at the table with him; and ate, and drank, and conversed; by which it appeared, that he was really risen from the dead, and was in a good state of health.
John Wesley
12:2 It seems Martha was a person of some figure, from the great respect which was paid to her and her sister, in visits and condolences on Lazarus's death, as well as from the costly ointment mentioned in the next verse. And probably it was at their house our Lord and his disciples lodged, when he returned from Jerusalem to Bethany, every evening of the last week of his life, upon which he was now entered.
Robert Jamieson, A. R. Fausset and David Brown
12:2 Martha served--This, with what is afterwards said of Mary's way of honoring her Lord, is so true to the character in which those two women appear in Lk 10:38-42, as to constitute one of the strongest and most delightful confirmations of the truth of both narratives. (See also on Jn 11:20).
Lazarus . . . sat at the table--"Between the raised Lazarus and the healed leper (Simon, Mk 14:3), the Lord probably sits as between two trophies of His glory" [STIER].
12:312:3: Իսկ Մարեմայ առեալ լիտր մի իւղոյ նարդեա՛ն ազնուի մեծագնոյ, օ՛ծ զո՛տսն Յիսուսի, եւ հերո՛վ իւրով մաքրէ՛ր զոտս նորա. եւ տունն լի՛ եղեւ ՚ի հոտո՛յ իւղոյն[1857]։[1857] Ոմանք. Մեծագնւոյ։
3. Իսկ Մարիամը մի լիտր ազնիւ նարդոսի թանկարժէք իւղ վերցնելով՝ օծեց Յիսուսի ոտքերը. եւ իր մազերով էլ սրբում էր նրա ոտքերը. եւ տունը լցուեց իւղի բուրմունքով:
3 Իսկ Մարիամ մէկ լիտր նարդոսի պատուական մեծագին իւղ առնելով, Յիսուսին ոտքերը օծեց ու իր մազերովը անոր ոտքերը սրբեց եւ տունը իւղին անուշահոտութիւնովը լեցուեցաւ։
Իսկ Մարեմայ առեալ լիտր մի իւղոյ նարդեան ազնուի մեծագնոյ, օծ զոտսն Յիսուսի, եւ հերով իւրով մաքրէր զոտս նորա. եւ տունն լի եղեւ ի հոտոյ իւղոյն:

12:3: Իսկ Մարեմայ առեալ լիտր մի իւղոյ նարդեա՛ն ազնուի մեծագնոյ, օ՛ծ զո՛տսն Յիսուսի, եւ հերո՛վ իւրով մաքրէ՛ր զոտս նորա. եւ տունն լի՛ եղեւ ՚ի հոտո՛յ իւղոյն[1857]։
[1857] Ոմանք. Մեծագնւոյ։
3. Իսկ Մարիամը մի լիտր ազնիւ նարդոսի թանկարժէք իւղ վերցնելով՝ օծեց Յիսուսի ոտքերը. եւ իր մազերով էլ սրբում էր նրա ոտքերը. եւ տունը լցուեց իւղի բուրմունքով:
3 Իսկ Մարիամ մէկ լիտր նարդոսի պատուական մեծագին իւղ առնելով, Յիսուսին ոտքերը օծեց ու իր մազերովը անոր ոտքերը սրբեց եւ տունը իւղին անուշահոտութիւնովը լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Мария же, взяв фунт нардового чистого драгоценного мира, помазала ноги Иисуса и отерла волосами своими ноги Его; и дом наполнился благоуханием от мира.
12:3  ἡ οὗν μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.
12:3. ἡ (the-one) οὖν (accordingly) Μαριὰμ (a-Mariam) λαβοῦσα (having-had-taken) λίτραν (to-a-litra) μύρου (of-seeped) νάρδου (of-a-nard) πιστικῆς (of-trusted-of) πολυτίμου (of-much-valued) ἤλειψεν (it-smeared-along) τοὺς (to-the-ones) πόδας (to-feet) [τοῦ] "[of-the-one]"Ἰησοῦ (of-an-Iesous) καὶ (and) ἐξέμαξεν (it-kneaded-out) ταῖς (unto-the-ones) θριξὶν (unto-hairs) αὐτῆς (of-it) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ: (of-it) ἡ (the-one) δὲ (moreover) οἰκία (a-housing-unto) ἐπληρώθη (it-was-en-filled) ἐκ (out) τῆς (of-the-one) ὀσμῆς (of-an-odor) τοῦ (of-the-one) μύρου. (of-seeped)
12:3. Maria ergo accepit libram unguenti nardi pistici pretiosi unxit pedes Iesu et extersit capillis suis pedes eius et domus impleta est ex odore unguentiMary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus and wiped his feet with her hair. And the house was filled with the odour of the ointment.
3. Mary therefore took a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment:

3: Мария же, взяв фунт нардового чистого драгоценного мира, помазала ноги Иисуса и отерла волосами своими ноги Его; и дом наполнился благоуханием от мира.
12:3  ἡ οὗν μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.
12:3. Maria ergo accepit libram unguenti nardi pistici pretiosi unxit pedes Iesu et extersit capillis suis pedes eius et domus impleta est ex odore unguenti
Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus and wiped his feet with her hair. And the house was filled with the odour of the ointment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
3: Евангелист опять явно противополагает Марию Марфе (ср. 11:32). В то время как Марфа заботилась о том, чтобы за столом было всего довольно, Мария помазала ноги Иисуса миром и отерла их своими волосами. Она забывает о том, что иудейские приличия запрещают женщине являться в обществе мужчин с не покрытою головою: она даже развязывает свои волосы, чтобы отереть ими ноги Христа, повторяя таким образом то, что некогда сделала жена-грешница по отношению к Иисусу (Лк. 7:38).

Фунт - 3271/2: граммов.

[У русских 1: фунт = 409, 5: г ; у англичан - 16: унций = 1: фунт = 0, 454: кг ; прим. ред. ]

Нард - см. Мк. 14:3. [Нард - название нескольких ароматических растений, главным образом из семейства валериановых. Прим. ред. ]
Adam Clarke: Commentary on the Bible - 1831
12:3: Then took Mary a pound of ointment - See the note on Mat 26:7; see also Mar 14:3. It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been at the house of Simon the leper. The arguments, pro and con, are largely stated in the notes at the end of Matthew 26 (note), to which I beg leave to refer the reader.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: took: Joh 11:2, Joh 11:28, Joh 11:32; Mat 26:6, Mat 26:7-13; Mar 14:3-9; Luk 10:38, Luk 10:39
ointment: Psa 132:2; Sol 1:12, Sol 4:10, Sol 4:13, Sol 4:14
spikenard: Spikenard is a highly a romatic plant growing in India, whence was made a very valuable unguent or perfume, used at the ancient baths and feasts. It is identified by Sir W. Jones with the sumbul of the Persians and Arabs, and jatamansi of the Hindoos; and he considers it a species of the valerian, of the triandria monogynia class of plants. The root is from three to twelve inches long, fibrous, sending up above the earth between thirty and forty ears or spikes, from which it has its name; stem, lower part perennial, upper part herbaceous, sub-erect, simple, from six to twelve inches long; leaves entire, smooth, fourfold, the inner radical pair petioled and cordate, the rest sessile and lanceolate; pericarp, a single seed crowned with a pappus.
anointed: Mar 14:3; Luk 7:37, Luk 7:38, Luk 7:46
filled: Sol 1:3
John Gill
12:3 Then took Mary a pound of ointment of spikenard very costly,.... Worth three hundred pence, according to Judas's estimation of it. This Mary was the other sister of Lazarus; See Gill on Mt 26:7, See Gill on Mk 14:3, concerning the nature and value of this ointment:
and anointed the feet of Jesus; as he lay upon the bed or couch, at supper:
and wiped his feet with her hair; See Gill on Lk 7:38.
And the house was filled with the odour of the ointment; see Song 1:3; ointment of spikenard was very odoriferous: this may be an emblem of the sweet savour of Christ, in the ministration of the Gospel, throughout the whole world.
John Wesley
12:3 Then Mary, taking a pound of ointment - There were two persons who poured ointment on Christ. One toward the beginning of his ministry, at or near Nain, Lk 7:37, &c. The other six days before his last passover, at Bethany; the account of whom is given here, as well as by St. Matthew and Mark.
Robert Jamieson, A. R. Fausset and David Brown
12:3 spikenard--or pure nard, a celebrated aromatic (Song 1:12).
anointed the feet of Jesus--and "poured it on His head" (Mt 26:7; Mk 14:3). The only use of this was to refresh and exhilarate--a grateful compliment in the East, amidst the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
12:412:4: Ասէ մի ոմն յաշակերտա՛ց անտի՝ Յուդա՛ Իսկարիովտացի, որ մատնելո՛ց էր զնա.
4. Աշակերտներից մէկը՝ Յուդա Իսկարիովտացին, որ մատնելու էր նրան, ասաց.
4 Այն ատեն աշակերտներէն մէկը՝ Իսկարիովտացի Սիմոնեան Յուդան, որ զանիկա պիտի մատնէր, ըսաւ.
Ասէ մի ոմն յաշակերտաց անտի, Յուդա Իսկարիովտացի, որ մատնելոցն էր զնա:

12:4: Ասէ մի ոմն յաշակերտա՛ց անտի՝ Յուդա՛ Իսկարիովտացի, որ մատնելո՛ց էր զնա.
4. Աշակերտներից մէկը՝ Յուդա Իսկարիովտացին, որ մատնելու էր նրան, ասաց.
4 Այն ատեն աշակերտներէն մէկը՝ Իսկարիովտացի Սիմոնեան Յուդան, որ զանիկա պիտի մատնէր, ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
12:44: Тогда один из учеников Его, Иуда Симонов Искариот, который хотел предать Его, сказал:
12:4  λέγει δὲ ἰούδας ὁ ἰσκαριώτης εἷς [ἐκ] τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι,
12:4. λέγει (It-fortheth) [δὲ] "[moreover],"Ἰούδας (an-Ioudas) ὁ (the-one) Ἰσκαριώτης (an-Iskariotan) εἷς (one) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ, (of-it,"ὁ (the-one) μέλλων (impending) αὐτὸν (to-it) παραδιδόναι (to-give-beside,"
12:4. dicit ergo unus ex discipulis eius Iudas Scariotis qui erat eum traditurusThen one of his disciples, Judas Iscariot, he that was about to betray him, said:
4. But Judas Iscariot, one of his disciples, which should betray him, saith,
Then saith one of his disciples, Judas Iscariot, Simon' s [son], which should betray him:

4: Тогда один из учеников Его, Иуда Симонов Искариот, который хотел предать Его, сказал:
12:4  λέγει δὲ ἰούδας ὁ ἰσκαριώτης εἷς [ἐκ] τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι,
12:4. dicit ergo unus ex discipulis eius Iudas Scariotis qui erat eum traditurus
Then one of his disciples, Judas Iscariot, he that was about to betray him, said:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Иуда не только носил пожертвованные деньги, но и уносил, т. е. тайно брал значительную часть их себе. Стоящий здесь глагол (ebastazen), по-русски переведенный выражением "носил", правильнее перевести "уносил" - (ср. Ин. 20:15). Почему Иуде был доверен Христом ящик с деньгами? Очень вероятно, что этим проявлением доверия Христос хотел подействовать на Иуду, внушить ему любовь и преданность к Себе. Но такое доверие не имело благоприятных для Иуды последствий: слишком он уже привязался к деньгам и потому злоупотребил доверием Христа.
Albert Barnes: Notes on the Bible - 1834
12:4
Which should betray him - Greek, "who was to betray him" - that is, who would do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: one: Sa1 17:28, Sa1 17:29; Ecc 4:4
Judas Iscariot: Joh 6:70, Joh 6:71, Joh 13:2, Joh 13:26, Joh 18:2-5; Mat 10:4; Luk 6:16
John Gill
12:4 Then saith one of his disciples,.... Who had no true love for his master, was an hypocrite, and a covetous person:
Judas Iscariot; so called, to distinguish him from another Judas, an apostle; See Gill on Mt 10:4.
Simon's son; this is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; See Gill on Jn 13:2;
which should betray him; and so he did; this was pre-determined by God, foretold in prophecy, and foreknown by Christ; and is observed here, to show the temper and character of the man.
Robert Jamieson, A. R. Fausset and David Brown
12:4 Judas . . . who should betray him--For the reason why this is here mentioned, see on Mk 14:11.
12:512:5: Ընդէ՞ր ո՛չ եւղդ այդ վաճառեցաւ երե՛ք արեւր դենարի, եւ տուա՛ւ աղքատաց[1858]։ [1858] Ոմանք. Երեք հարիւր դե՛՛։
5. «Ինչո՞ւ այդ իւղը չվաճառուեց երեք հարիւր արծաթ դահեկանի եւ չտրուեց աղքատներին»:
5 «Ինչո՞ւ համար այդ իւղը չծախուեցաւ երեք հարիւր դահեկանի, որ աղքատներուն տրուէր»։
Ընդէ՞ր ոչ եւղդ այդ վաճառեցաւ երեք հարեւր դենարի եւ տուաւ աղքատաց:

12:5: Ընդէ՞ր ո՛չ եւղդ այդ վաճառեցաւ երե՛ք արեւր դենարի, եւ տուա՛ւ աղքատաց[1858]։
[1858] Ոմանք. Երեք հարիւր դե՛՛։
5. «Ինչո՞ւ այդ իւղը չվաճառուեց երեք հարիւր արծաթ դահեկանի եւ չտրուեց աղքատներին»:
5 «Ինչո՞ւ համար այդ իւղը չծախուեցաւ երեք հարիւր դահեկանի, որ աղքատներուն տրուէր»։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: Для чего бы не продать это миро за триста динариев и не раздать нищим?
12:5  διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;
12:5. Διὰ (Through) τί (to-what-one) τοῦτο (the-one-this) τὸ (the-one) μύρον (seeped) οὐκ (not) ἐπράθη (it-was-sold) τριακοσίων ( of-three-hundred ) δηναρίων (of-denarions) καὶ (and) ἐδόθη (it-was-given) πτωχοῖς ; ( unto-beggared ?"
12:5. quare hoc unguentum non veniit trecentis denariis et datum est egenisWhy was not this ointment sold for three hundred pence and given to the poor?
5. Why was not this ointment sold for three hundred pence, and given to the poor?
Why was not this ointment sold for three hundred pence, and given to the poor:

5: Для чего бы не продать это миро за триста динариев и не раздать нищим?
12:5  διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;
12:5. quare hoc unguentum non veniit trecentis denariis et datum est egenis
Why was not this ointment sold for three hundred pence and given to the poor?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:5: Three hundred pence - Or denarii: about 9. 13s. 9d. of our money; reckoning the denarius at 7 3/4d. One of my MSS. of the Vulgate (a MS. of the 14th century) reads, cccc denarii.
Albert Barnes: Notes on the Bible - 1834
12:5
Three hundred pence - About 40, 00, or 8 British pounds, 10 shillings (circa 1880's).
And given to the poor - The avails or value of it given to the poor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: was: Exo 5:8, Exo 5:17; Amo 8:5; Mal 1:10-13; Mat 26:8; Mar 14:4; Luk 6:41
three hundred: Joh 6:7; Mat 20:2 *marg. Mar 14:5
and given: Mat 26:9; Luk 12:33, Luk 18:22
Geneva 1599
12:5 (1) Why was not this ointment sold for three hundred pence, and given to the poor?
(1) A horrible example in Judas of a mind blinded with covetousness, and yet pretending godliness.
John Gill
12:5 Why was not this ointment sold for three hundred pence,.... Meaning Roman pence, one of which is, of the value of our money, seven pence halfpenny; so that three hundred pence amount to nine pounds seven shillings and six pence:
and given to the poor? this was his pretence, and with which he covered himself; his uneasiness was, because it was not sold, and the money put into his hands, as appears by what follows.
Robert Jamieson, A. R. Fausset and David Brown
12:5 three hundred pence--between nine and ten pounds sterling.
12:612:6: Զայս ասաց՝ ո՛չ զի զաղքատա՛ց ինչ փո՛յթ էր նմա. այլ զի գո՛ղ էր, եւ զարկղն ի՛նքն ունէր, եւ որ ինչ անկանէրն՝ նա կրէր[1859]։ [1859] Ոմանք. Եւ զարկղն ունէր, եւ զոր ինչ անկանէր նա կրէր։
6. Նա այս ասաց ոչ թէ նրա համար, որ աղքատների համար էր հոգում, այլ որովհետեւ գող էր եւ գանձարկղը ինքն էր պահում, եւ ինչ որ այնտեղ դրւում էր, ինքն էր վերցնում:
6 Ասիկա ըսաւ, ո՛չ թէ աղքատները հոգալուն համար, հապա որ գող էր ու գանձանակը ինք կը պահէր եւ ինչ որ ձգուէր՝ ինք կը կրէր։
Զայս ասաց ոչ զի զաղքատաց ինչ փոյթ էր նմա, այլ զի գող էր եւ զարկղն ինքն ունէր, եւ որ ինչ անկանէրն` նա կրէր:

12:6: Զայս ասաց՝ ո՛չ զի զաղքատա՛ց ինչ փո՛յթ էր նմա. այլ զի գո՛ղ էր, եւ զարկղն ի՛նքն ունէր, եւ որ ինչ անկանէրն՝ նա կրէր[1859]։
[1859] Ոմանք. Եւ զարկղն ունէր, եւ զոր ինչ անկանէր նա կրէր։
6. Նա այս ասաց ոչ թէ նրա համար, որ աղքատների համար էր հոգում, այլ որովհետեւ գող էր եւ գանձարկղը ինքն էր պահում, եւ ինչ որ այնտեղ դրւում էր, ինքն էր վերցնում:
6 Ասիկա ըսաւ, ո՛չ թէ աղքատները հոգալուն համար, հապա որ գող էր ու գանձանակը ինք կը պահէր եւ ինչ որ ձգուէր՝ ինք կը կրէր։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: Сказал же он это не потому, чтобы заботился о нищих, но потому что был вор. Он имел [при себе денежный] ящик и носил, что туда опускали.
12:6  εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῶ ἀλλ᾽ ὅτι κλέπτης ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν.
12:6. εἶπεν (It-had-said) δὲ (moreover) τοῦτο (to-the-one-this) οὐχ (not) ὅτι (to-which-a-one) περὶ (about) τῶν (of-the-ones) πτωχῶν ( of-beggared ) ἔμελεν (it-was-concerning) αὐτῷ (unto-it,"ἀλλ' (other) ὅτι (to-which-a-one) κλέπτης (a-stealer) ἦν (it-was) καὶ (and) τὸ (to-the-one) γλωσσόκομον (to-tongue-tended) ἔχων (holding) τὰ (to-the-ones) βαλλόμενα ( to-being-casted ) ἐβάσταζεν. (it-was-carrying-to)
12:6. dixit autem hoc non quia de egenis pertinebat ad eum sed quia fur erat et loculos habens ea quae mittebantur portabatNow he said this not because he cared for the poor; but because he was a thief and, having the purse, carried the things that were put therein.
6. Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein:

6: Сказал же он это не потому, чтобы заботился о нищих, но потому что был вор. Он имел [при себе денежный] ящик и носил, что туда опускали.
12:6  εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῶ ἀλλ᾽ ὅτι κλέπτης ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν.
12:6. dixit autem hoc non quia de egenis pertinebat ad eum sed quia fur erat et loculos habens ea quae mittebantur portabat
Now he said this not because he cared for the poor; but because he was a thief and, having the purse, carried the things that were put therein.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:6: Not that He cared for the poor - There should be a particular emphasis laid on the word he, as the evangelist studies to show the most determined detestation to his conduct.
And bare what was put therein - Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of εβαϚαζεν; and in this sense it is used, Joh 20:15 : If thou hast Stolen him away - ει συ εβαϚασας αυτον. In the same sense the word is used by Josephus, Ant. b. xii. c. 5, s 4; where speaking of the pillage of the temple by Antiochus, he says, Τα σκευη του Θεου βαϚασαι, He carried off, or Stole, also the vessels of the Lord. See also Ant. b. viii. c. 2, s. 2, where the harlot says before Solomon, concerning her child, βαϚασασα δε τουμον εκ των γονατων προς αὑτην μεταφερει - She Stole away my child out of my bosom, and removed it to herself. And Ibid. b. ix. c. 4, s. 5, speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and, having Stolen away (εβαϚασαν) garments, and much gold, they hid them without the camp. See the objections to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc., Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for, when we are told that he had the bag, we need not be informed that he had what was in it. But the apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And, as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version understood the word in this sense, and therefore have translated the word by auferebat, exportabat - took away, carried away. Jerome, who professed to mend this version, has in this place (as well as in many others) marred is, by rendering εβαϚαζεν, by portabat.
The γλωσσοκομον, which we translate bag, meant originally the little box, or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists to signify a purse, scrip, chest, coffer, etc. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations by which they were supported. And Judas was steward and treasurer to this holy company.
Albert Barnes: Notes on the Bible - 1834
12:6
Had the bag - The word translated "bag" is compounded of two words, meaning "tongue," and "to keep or preserve." It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when traveling. Hence, it came to mean any bag or purse in which travelers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Luk 8:3; Joh 13:29; Act 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial - to bring out man's native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined, to it.
And bare ... - The word translated "bare" means literally "to carry as a burden." Then it means "to carry away," as in Joh 20:15; "If thou hast borne him hence." Hence, it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief and stole what was put into the bag. The money he desired to be entrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here:
1. that it is not a new thing for members of the church to be covetous. Judas was so before them.
2. that such members will be those who complain of the great waste in spreading the gospel.
3. that this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan jos 7, and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, Ti1 6:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: not: Joh 10:13; Psa 14:1; Pro 29:7; Eze 33:31; Gal 2:10; Jam 2:2, Jam 2:6
because: Joh 10:8-10; Kg2 5:20-27; Psa 50:16-20; Mat 21:13; Co1 6:10
the bag: Joh 13:29; Kg2 12:14, Kg2 12:15; Ezr 8:24-34; Co2 8:19-21; Th1 5:22
John Gill
12:6 This he said, not that he cared for the poor,.... He had no affection for them, and was unconcerned about them, and took no care of them to feed and clothe them; he was no ways solicitous for their support, refreshment, and more comfortable living:
but because he was a thief; to his master, and purloined the money he was intrusted with by him, and put it to his own use:
and had the bag, and bare what put therein; the word rendered a "bag", is adopted by the Rabbinical Jews, into their language; and is sometimes read "Gloskema", and at other times "Dloskema", and is used by them for different things; sometimes (g) for a bier, or coffin, in which the dead was buried, which sense can have no place here; sometimes for a chest, or coffer (h); and so the Septuagint use the Greek word, in 2Chron 24:8, for the chest into which the people put their collection; and it may be so interpreted here, and so Nonnus renders it; it may signify the chest or coffer, which Judas had the care of, the keys of which were in his hands, and whatever were to be put into it, he bore, or carried thither: and it is also used by the Jewish writers, for a purse (i); it is asked,
"what is "Dloskema?" says Rabbah bar Samuel, , "the purse of old men";''
or such as ancient men use; and this is the signification of it here: it may be the same with the "Loculi" of the Romans, and so the Vulgate Latin renders it here; which were different from a chest, or coffer, being moveable, and to be carried about, and which were carried by servants, as well as the purse (k). Judas had the purse, into which was put whatsoever was ministered to Christ, for the common supply of him and his disciples, and for the relief of the poor.
(g) Targum Jon. & Jerus. in Gen. l. 26. T. Bab. Moed Katon, fol. 24. 2. & Massech. Semacot, c. 3. sect. 2. (h) Misn. Meila, c. 6. sect. 1. T. Bab. Megilla, fol. 26. 2. (i) T. Bab. Gittin, fol. 28. 1. & Bava Metzia, fol. 20. 2. (k) Vid. Pignorium de Servis, p. 327, 328.
Robert Jamieson, A. R. Fausset and David Brown
12:6 had the bag--the purse.
bare what was put therein--not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!
12:712:7: Ասէ Յիսուս. Թո՛յլ տուք դմա, զի յօ՛րն պատանաց իմոց պահեսցէ զայդ[1860]։ [1860] Ոմանք. Թո՛յլ տուր դմա։
7. Յիսուս ասաց նրան. «Թո՛յլ տուէք նրան, որպէսզի իմ թաղման օրուայ համար պահի այդ:
7 Իսկ Յիսուս ըսաւ. «Թո՛ղ տուր ատոր, այդ բանը իմ թաղմանս օրուանը համար պահեց։
Ասէ Յիսուս. Թոյլ տուք դմա, զի յօրն պատանաց իմոց [65]պահեսցէ զայդ:

12:7: Ասէ Յիսուս. Թո՛յլ տուք դմա, զի յօ՛րն պատանաց իմոց պահեսցէ զայդ[1860]։
[1860] Ոմանք. Թո՛յլ տուր դմա։
7. Յիսուս ասաց նրան. «Թո՛յլ տուէք նրան, որպէսզի իմ թաղման օրուայ համար պահի այդ:
7 Իսկ Յիսուս ըսաւ. «Թո՛ղ տուր ատոր, այդ բանը իմ թաղմանս օրուանը համար պահեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: Иисус же сказал: оставьте ее; она сберегла это на день погребения Моего.
12:7  εἶπεν οὗν ὁ ἰησοῦς, ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό·
12:7. εἶπεν (It-had-said) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἄφες (Thou-should-have-sent-off) αὐτήν, (to-it,"ἵνα (so) εἰς (into) τὴν (to-the-one) ἡμέραν (to-a-day) τοῦ (of-the-one) ἐνταφιασμοῦ (of-an-interment-belonging-in-of) μου (of-me) τηρήσῃ (it-might-have-kept-unto) αὐτό: (to-it)
12:7. dixit ergo Iesus sine illam ut in die sepulturae meae servet illudJesus therefore said: Let her alone, that she may keep it against the day of my burial.
7. Jesus therefore said, Suffer her to keep it against the day of my burying.
Then said Jesus, Let her alone: against the day of my burying hath she kept this:

7: Иисус же сказал: оставьте ее; она сберегла это на день погребения Моего.
12:7  εἶπεν οὗν ὁ ἰησοῦς, ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό·
12:7. dixit ergo Iesus sine illam ut in die sepulturae meae servet illud
Jesus therefore said: Let her alone, that she may keep it against the day of my burial.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: (См. объяс. Мф. 26:12: и Мк. 14:8) - Оставьте. Более древние кодексы читают: оставь, и это чтение здесь более подходящее, так как Иоанн говорит, что осуждал Марию один Иуда.

Она сберегла. Древнейшие кодексы читают здесь: "дабы она сберегала" (вместо tethrhken - ϊna... thrhsh). Господь, согласно этому древнему чтению, хочет сказать, что Мария, ныне помазавшая Его ноги, должна оставшееся еще в сосуде миро не продавать, чтобы полученные от продажи деньги раздать нищим, а сберечь на день Его погребения, когда ей можно будет, согласно обычаю, умастить тело Иисуса.
Adam Clarke: Commentary on the Bible - 1831
12:7: Let her alone: against the day of my burying hath she kept this - Several MSS. and versions read thus: - Αφες αυτην, ἱνα εις την ἡμεραντου ενταφιασμου μου τηρησῃ - Let her alone, That she may keep it to the day of my embalming. This is the reading of BDLQ, four others, Arabic, Coptic, Ethiopic, Armenian, later Syriac in the margin, Slavonic, Vulgate, all the Itala but one; Nonnus, Ambrosius, Gaudentius, and Augustin. This reading, which has the approbation of Mill, Bengel, Griesbach, Pearce, and others, intimates that only a part of the ointment was then used, and that the rest was kept till the time that the women came to embalm the body of Jesus: Luk 24:1. See the notes on Mat 26:12, Mat 26:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: Let: Psa 109:31; Zac 3:2; Mat 26:10; Mar 14:6
against: Joh 19:38-42; Mat 26:12, Mat 27:57-60; Mar 15:42-47; Luk 23:50
Geneva 1599
12:7 (2) Then said Jesus, Let her alone: against the day of my burying hath she kept this.
(2) This extraordinary anointing, which was a sign, is allowed by God so that he may witness that he will not be worshipped with outward pomp or costly service, but with alms.
John Gill
12:7 Then said Jesus, let her alone,.... Do not disturb her in what she does, or hinder her, or blame her for it:
against the day of my burial hath she kept this; this ointment, which she now poured on Christ; it was usual to embalm the dead with ointments and spices: Christ suggests, that the time of his death and burial were nigh, and that this woman had kept this ointment till now, for such a purpose; and whereas she would not be able to make use of it at the time of his interment, she had embalmed his body with it now, beforehand; though without any knowledge of his death, or any such intention and design in her, but the Holy Ghost so directing her: for this is not to be understood of her keeping any part of it till that time, which it does not appear she did.
John Wesley
12:7 Against the day of my burial - Which now draws nigh.
Robert Jamieson, A. R. Fausset and David Brown
12:7 said Jesus, Let her alone, against the day of my burying hath she done this--not that she thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even alter the spices were brought for the purpose (Mk 16:1), He lovingly regards it as done now.
12:812:8: Զաղքատս յամենա՛յն ժամ ընդ ձեզ ունիք. զիս՝ ո՛չ հանապազ ընդ ձեզ ունիք[1861]։ [1861] Օրինակ մի. Զաղքատս հանապազ ընդ ձեզ... զիս ո՛չ յամենայն ժամ։
8. Աղքատներին ամէն ժամ ձեզ հետ ունէք: Ինձ միշտ ձեզ հետ չունէք»:
8 Վասն զի աղքատները ամէն ատեն ձեզի հետ են, բայց ես ամէն ատեն ձեզի հետ պիտի չըլլամ»։
զաղքատս յամենայն ժամ ընդ ձեզ ունիք, զիս ոչ հանապազ ընդ ձեզ ունիք:

12:8: Զաղքատս յամենա՛յն ժամ ընդ ձեզ ունիք. զիս՝ ո՛չ հանապազ ընդ ձեզ ունիք[1861]։
[1861] Օրինակ մի. Զաղքատս հանապազ ընդ ձեզ... զիս ո՛չ յամենայն ժամ։
8. Աղքատներին ամէն ժամ ձեզ հետ ունէք: Ինձ միշտ ձեզ հետ չունէք»:
8 Վասն զի աղքատները ամէն ատեն ձեզի հետ են, բայց ես ամէն ատեն ձեզի հետ պիտի չըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Ибо нищих всегда имеете с собою, а Меня не всегда.
12:8  τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
12:8. τοὺς (to-the-ones) πτωχοὺς ( to-beggared ) γὰρ (therefore) πάντοτε (all-to-the-one-which-also) ἔχετε (ye-hold) μεθ' (with) ἑαυτῶν, (of-selves,"ἐμὲ (to-ME) δὲ (moreover) οὐ (not) πάντοτε (all-to-the-one-which-also) ἔχετε. (ye-hold)
12:8. pauperes enim semper habetis vobiscum me autem non semper habetisFor the poor you have always with you: but me you have not always.
8. For the poor ye have always with you; but me ye have not always.
For the poor always ye have with you; but me ye have not always:

8: Ибо нищих всегда имеете с собою, а Меня не всегда.
12:8  τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
12:8. pauperes enim semper habetis vobiscum me autem non semper habetis
For the poor you have always with you: but me you have not always.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Объясн. см. у Мф. 26:11: и Мк. 14:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: the poor: Deu 15:11; Mat 26:11; Mar 14:7
but: Joh 12:35, Joh 8:21, Joh 13:33, Joh 16:5-7; Sol 5:6; Act 1:9-11
John Gill
12:8 For the poor always ye have with you,.... And so would not want opportunities of showing a regard to them, which Christ always recommended; nor does he here in the least discourage an industrious and affectionate concern for them: the words seem to be a sort of prophecy, that there would be always poor persons in the churches of Christ, to be taken care of and provided for; See Gill on Mt 26:11; and yet the Jews suppose cases, in which the collectors of alms may have no poor to distribute to, and direct what they shall do in such cases (l):
but me ye have not always; meaning, with respect to his corporeal presence, which would be quickly withdrawn from them, when there would be no more an opportunity of showing him personal respect, in such a way.
(l) T. Bab. Pesachim, fol. 13. 1. & Bava Metzia, fol. 38. 1. & Bava Bathra, fol. 8. 2.
Robert Jamieson, A. R. Fausset and David Brown
12:8 the poor always . . . with you--referring to Deut 15:11.
but me . . . not always--a gentle hint of His approaching departure. He adds (Mk 14:8), "She hath done what she could," a noble testimony, embodying a principle of immense importance. "Verily, I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her" (Mt 26:13; Mk 14:9). "In the act of love done to Him she had erected to herself an eternal monument, as lasting as the Gospel, the eternal word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment" [OLSHAUSEN]. "Who but Himself had the power to ensure to any work of man, even if resounding in his own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here, the majesty of His royal judicial supremacy in the government of the world, in this, Verily I say unto you" [STIER]. Beautiful are the lessons here: (1) Love to Christ transfigures the humblest services. All, indeed, who have themselves a heart value its least outgoings beyond the most costly mechanical performances; but how does it endear the Saviour to us to find Him endorsing the principle as His own standard in judging of character and deeds!
What though in poor and humble guise
Thou here didst sojourn, cottage-born,
Yet from Thy glory in the skies
Our earthly gold Thou didst not scorn.
For Love delights to bring her best,
And where Love is, that offering evermore is blest.
Love on the Saviour's dying head
Her spikenard drops unblam'd may pour,
May mount His cross, and wrap Him dead
In spices from the golden shore.
KEBLE.
(2) Works of utility should never be set in opposition to the promptings of self-sacrificing love, and the sincerity of those who do so is to be suspected. Under the mask of concern for the poor at home, how many excuse themselves from all care of the perishing heathen abroad. (3) Amidst conflicting duties, that which our "hand (presently) findeth to do" is to be preferred, and even a less duty only to be done now to a greater that can be done at any time. (4) "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not" (2Cor 8:12). --"She hath done what she could" (Mk 14:8). (5) As Jesus beheld in spirit the universal diffusion of His Gospel, while His lowest depth of humiliation was only approaching, so He regards the facts of His earthly history as constituting the substance of this Gospel, and the relation of them as just the "preaching of this Gospel." Not that preachers are to confine themselves to a bare narration of these facts, but that they are to make their whole preaching turn upon them as its grand center, and derive from them its proper vitality; all that goes before this in the Bible being but the preparation for them, and all that follows but the sequel.
12:912:9: Իբրեւ գիտաց ժողովո՛ւրդ բազում ՚ի Հրէիցն թէ ա՛նդ է՝ եկին, ո՛չ միայն վասն Յիսուսի, այլ զի եւ զՂազա՛ր տեսցեն՝ զոր յարո՛յցն ՚ի մեռելոց։
9. Երբ հրեաներից բազում ժողովուրդ իմացաւ, որ նա այնտեղ է, եկաւ. ոչ միայն Յիսուսի պատճառով, այլ՝ որպէսզի տեսնի նաեւ Ղազարոսին, որին մեռելներից վեր էր կացրել:
9 Հրեաներէն շատ ժողովուրդ անոր հոն ըլլալը իմացան ու եկան ո՛չ միայն Յիսուսին համար, հապա որպէս զի Ղազարոսն ալ տեսնեն, որ մեռելներէն յարուցանած էր։
Իբրեւ գիտաց ժողովուրդ բազում ի Հրէիցն թէ անդ է, եկին, ոչ միայն վասն Յիսուսի, այլ զի եւ զՂազար տեսցեն, զոր յարոյցն ի մեռելոց:

12:9: Իբրեւ գիտաց ժողովո՛ւրդ բազում ՚ի Հրէիցն թէ ա՛նդ է՝ եկին, ո՛չ միայն վասն Յիսուսի, այլ զի եւ զՂազա՛ր տեսցեն՝ զոր յարո՛յցն ՚ի մեռելոց։
9. Երբ հրեաներից բազում ժողովուրդ իմացաւ, որ նա այնտեղ է, եկաւ. ոչ միայն Յիսուսի պատճառով, այլ՝ որպէսզի տեսնի նաեւ Ղազարոսին, որին մեռելներից վեր էր կացրել:
9 Հրեաներէն շատ ժողովուրդ անոր հոն ըլլալը իմացան ու եկան ո՛չ միայն Յիսուսին համար, հապա որպէս զի Ղազարոսն ալ տեսնեն, որ մեռելներէն յարուցանած էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: Многие из Иудеев узнали, что Он там, и пришли не только для Иисуса, но чтобы видеть и Лазаря, которого Он воскресил из мертвых.
12:9  ἔγνω οὗν [ὁ] ὄχλος πολὺς ἐκ τῶν ἰουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν ἰησοῦν μόνον ἀλλ᾽ ἵνα καὶ τὸν λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν.
12:9. Ἔγνω (It-had-acquainted) οὖν (accordingly,"ὁ (the-one) ὄχλος (a-crowd) πολὺς (much) ἐκ (out) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ,"ὅτι (to-which-a-one) ἐκεῖ (thither) ἐστίν, (it-be,"καὶ (and) ἦλθαν (they-came) οὐ (not) διὰ (through) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) μόνον (to-alone,"ἀλλ' (other) ἵνα (so) καὶ (and) τὸν (to-the-one) Λάζαρον (to-a-Lazaros) ἴδωσιν (they-might-have-had-seen) ὃν (to-which) ἤγειρεν (it-roused) ἐκ (out) νεκρῶν . ( of-en-deaded )
12:9. cognovit ergo turba multa ex Iudaeis quia illic est et venerunt non propter Iesum tantum sed ut Lazarum viderent quem suscitavit a mortuisA great multitude therefore of the Jews knew that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus, whom he had raised from the dead.
9. The common people therefore of the Jews learned that he was there: and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead:

9: Многие из Иудеев узнали, что Он там, и пришли не только для Иисуса, но чтобы видеть и Лазаря, которого Он воскресил из мертвых.
12:9  ἔγνω οὗν [ὁ] ὄχλος πολὺς ἐκ τῶν ἰουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν ἰησοῦν μόνον ἀλλ᾽ ἵνα καὶ τὸν λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν.
12:9. cognovit ergo turba multa ex Iudaeis quia illic est et venerunt non propter Iesum tantum sed ut Lazarum viderent quem suscitavit a mortuis
A great multitude therefore of the Jews knew that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus, whom he had raised from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: С 9-го по 19-й стих идет рассказ о входе Господнем в Иерусалим, который (вход) Иоанн в общем изображает согласно с синоптиками (ср. Мф. 21:1-11; Мк. 11:1-10; Лк. 19:29-38). Но при этом у Иоанна встречаются и некоторые отступления от синоптиков, объясняемые особенностью плана его повествования.

Тогда как у синоптиков шествие Христа в Иерусалим начинается от Иерихона, причем не говорится о захождении Христа в Вифанию, у Иоанна вовсе не упоминается об Иерихоне и, напротив, Вифания является главным остановочным пунктом для Христа в этом шествии. Сюда даже спешат иудеи, чтобы убедиться в действительности воскресения Лазаря. Очевидно, Иоанн и здесь пополняет повествование синоптиков.
Adam Clarke: Commentary on the Bible - 1831
12:9: Much people of the Jews - John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: Joh 11:43-45; Act 3:10, Act 3:11, Act 4:14
Geneva 1599
12:9 (3) Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
(3) When the light of the gospel shows itself, some are found to be curious, and others are found to be open enemies (and these latter ones should be the least opposed to the gospel): others fervently honour him whom they will immediately fall away from, and very few receive him as reverently as they ought to. Nonetheless, Christ begins his spiritual kingdom in the midst of his enemies.
John Gill
12:9 Much of the people of the Jews therefore knew that he was there,.... That is, many of the Jews that dwelt at Jerusalem, knew that Jesus was at Bethany; for it being but two miles from Jerusalem, the report of his being come soon reached thither:
and they came from Jerusalem to Bethany,
not for Jesus' sake only; to see him, and hear him, and observe what he said and did:
but that they might see Lazarus also, whom he had raised from the dead; that is, whom Jesus had raised from the dead, as the Alexandrian copy, and the Ethiopic version express it; for it equally excited their curiosity, to see the person that had been dead, and was raised from the dead, as to see him who raised him: and it is very likely before they had no opportunity of seeing him; it may be he did not appear publicly before, but kept himself retired; but now Jesus being come, he showed himself openly; which the Jerusalem Jews being informed of, induced them to come to see both the one and the other.
Robert Jamieson, A. R. Fausset and David Brown
12:9 Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see Jn 12:19) --to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth!
12:1012:10: Խորհո՛ւրդ արարին քահանայապետքն՝ զի եւ զՂազար սպանցե՛ն.
10. Քահանայապետները խորհուրդ արեցին, որ Ղազարոսին էլ սպանեն,
10 Իսկ քահանայապետները խորհուրդ ըրին, որ Ղազարոսն ալ մեռցնեն.
Խորհուրդ արարին քահանայապետքն, զի եւ զՂազար սպանցեն:

12:10: Խորհո՛ւրդ արարին քահանայապետքն՝ զի եւ զՂազար սպանցե՛ն.
10. Քահանայապետները խորհուրդ արեցին, որ Ղազարոսին էլ սպանեն,
10 Իսկ քահանայապետները խորհուրդ ըրին, որ Ղազարոսն ալ մեռցնեն.
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: Первосвященники же положили убить и Лазаря,
12:10  ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν λάζαρον ἀποκτείνωσιν,
12:10. ἐβουλεύσαντο ( They-purposed-of ) δὲ (moreover,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) ἵνα (so) καὶ (and) τὸν (to-the-one) Λάζαρον (to-a-Lazaros) ἀποκτείνωσιν, (they-might-have-killed-off,"
12:10. cogitaverunt autem principes sacerdotum ut et Lazarum interficerentBut the chief priests thought to kill Lazarus also:
10. But the chief priests took counsel that they might put Lazarus also to death;
But the chief priests consulted that they might put Lazarus also to death:

10: Первосвященники же положили убить и Лазаря,
12:10  ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν λάζαρον ἀποκτείνωσιν,
12:10. cogitaverunt autem principes sacerdotum ut et Lazarum interficerent
But the chief priests thought to kill Lazarus also:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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: - 11: Первосвященники, заметив волнение в народе, видя, как из-за Лазаря, воскрешенного Господом, многие из иудеев удалились от них (uphgon - по-русск. пер. неточно: "приходили") и обращались ко Христу, порешили умертвить и Лазаря.
Adam Clarke: Commentary on the Bible - 1831
12:10: Consulted that they might put Lazarus also to death - As long as he lived they saw an incontestable proof of the Divine power of Christ; therefore they wished to put him to death, because many of the Jews, who came to see him through curiosity, became converts to Christ through his testimony. How blind were these men not to perceive that he who had raised him, after he had been dead four days, could raise him again though they had slain him a thousand times?
Albert Barnes: Notes on the Bible - 1834
12:10: That they might put Lazarus also to death - When men are determined not to believe the gospel, there is no end to the crimes to which they are driven. Lazarus was alive, and the evidence of his resurrection was so clear that they could not resist it. They could neither deny it, nor pRev_ent its effect on the people. As it was determined to kill Jesus, so they consulted about the propriety of removing Lazarus first, that the number of his followers might be lessened, and that the death of Jesus might make less commotion. Unbelief stops at no crime. Lazarus was innocent; they could bring no charge against him; but they deliberately plotted murder rather than believe on the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: Joh 11:47-53, Joh 11:57; Gen 4:4-10; Exo 10:3; Job 15:25, Job 15:26, Job 40:8, Job 40:9; Ecc 9:3; Dan 5:21-23; Mat 2:3-8, Mat 2:16; Luk 16:31
John Gill
12:10 But the chief priests,.... With the rest of the sanhedrim:
consulted that they might put Lazarus also to death; as well as Jesus, and that for no other crime, but because he was raised from the dead by him; which shows what consciences these men had, and how horribly wicked they were; that they stopped at nothing, whereby they might satisfy their malice and envy, and secure their worldly interests and advantages.
John Wesley
12:10 The chief priests consulted, how to kill Lazarus also - Here is the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate his story.
12:1112:11: քանզի բազո՛ւմք ՚ի Հրէից երթային եւ հաւատային ՚ի Յիսուս։ էկ
11. քանի որ շատերը հեռանում էին հրեաներից եւ հաւատում էին Յիսուսին[20]:[20] 20 . Յունարէնն աւելացնում է Ղազարոսի պատճառով:
11 Վասն զի Հրեաներէն շատեր անոր պատճառաւ կ’երթային ու կը հաւատային Յիսուսին։
քանզի բազումք ի Հրէից [66]երթային եւ հաւատային ի Յիսուս:

12:11: քանզի բազո՛ւմք ՚ի Հրէից երթային եւ հաւատային ՚ի Յիսուս։ էկ
11. քանի որ շատերը հեռանում էին հրեաներից եւ հաւատում էին Յիսուսին[20]:
[20] 20 . Յունարէնն աւելացնում է Ղազարոսի պատճառով:
11 Վասն զի Հրեաներէն շատեր անոր պատճառաւ կ’երթային ու կը հաւատային Յիսուսին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: потому что ради него многие из Иудеев приходили и веровали в Иисуса.
12:11  ὅτι πολλοὶ δι᾽ αὐτὸν ὑπῆγον τῶν ἰουδαίων καὶ ἐπίστευον εἰς τὸν ἰησοῦν.
12:11. ὅτι (to-which-a-one) πολλοὶ ( much ) δι' (through) αὐτὸν (to-it) ὑπῆγον (they-were-leading-under,"τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ,"καὶ (and) ἐπίστευον (they-were-trusting-of) εἰς (into) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
12:11. quia multi propter illum abibant ex Iudaeis et credebant in IesumBecause many of the Jews, by reason of him, went away and believed in Jesus.
11. because that by reason of him many of the Jews went away, and believed on Jesus.
Because that by reason of him many of the Jews went away, and believed on Jesus:

11: потому что ради него многие из Иудеев приходили и веровали в Иисуса.
12:11  ὅτι πολλοὶ δι᾽ αὐτὸν ὑπῆγον τῶν ἰουδαίων καὶ ἐπίστευον εἰς τὸν ἰησοῦν.
12:11. quia multi propter illum abibant ex Iudaeis et credebant in Iesum
Because many of the Jews, by reason of him, went away and believed in Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: Joh 12:18, Joh 11:45, Joh 11:48, Joh 15:18-25; Act 13:45; Jam 3:14-16
John Gill
12:11 Because that by reason of him,.... Of the miracle which was wrought upon him, in raising him from the dead, of which he was a living and an abiding witness:
many of the Jews went away; not from Jerusalem only, but from the chief priests and Pharisees, and the rest of the Jews, that combined against Christ; they withdrew themselves from their party, and deserted them:
and believed on Jesus; as the Messiah; so that they found their interest was decreasing and weakening every day, and that those on the side of Christ were increasing; and this they could not bear, and therefore consulted to take away the life of Lazarus, as well as Jesus; who they imagined, as long as he lived, would be a means of inducing persons to believe in Jesus as the Messiah: whereas if he was dead, the fact would be forgotten, or be more easily denied.
12:1212:12: ՚Ի վաղիւ անդր ժողովուրդ բազում որ եկեա՛լ էր ՚ի տօնն, իբրեւ լուան եթէ գա՛յ Յիսուս յԵրուսաղէմ,
12. Յաջորդ օրը, ժողովրդի բազմութիւնը, որ զատկի տօնին էր եկել, երբ լսեց, թէ Յիսուս Երուսաղէմ է գալիս,
12 Հետեւեալ օրը շատ ժողովուրդ, որ տօնին եկած էին, երբ լսեցին թէ Յիսուս Երուսաղէմ կու գայ,
Ի վաղիւ անդր ժողովուրդ բազում որ եկեալ էր ի տօնն, իբրեւ լուան եթէ գայ Յիսուս յԵրուսաղէմ:

12:12: ՚Ի վաղիւ անդր ժողովուրդ բազում որ եկեա՛լ էր ՚ի տօնն, իբրեւ լուան եթէ գա՛յ Յիսուս յԵրուսաղէմ,
12. Յաջորդ օրը, ժողովրդի բազմութիւնը, որ զատկի տօնին էր եկել, երբ լսեց, թէ Յիսուս Երուսաղէմ է գալիս,
12 Հետեւեալ օրը շատ ժողովուրդ, որ տօնին եկած էին, երբ լսեցին թէ Յիսուս Երուսաղէմ կու գայ,
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: На другой день множество народа, пришедшего на праздник, услышав, что Иисус идет в Иерусалим,
12:12  τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται ὁ ἰησοῦς εἰς ἱεροσόλυμα,
12:12. Τῇ (Unto-the-one) ἐπαύριον (upon-to-morrow) ὁ (the-one) ὄχλος (a-crowd) πολὺς (much) ὁ (the-one) ἐλθὼν (having-had-came) εἰς (into) τὴν (to-the-one) ἑορτήν, (to-a-festival," ἀκούσαντες ( having-heard ) ὅτι (to-which-a-one) ἔρχεται ( it-cometh ,"Ἰησοῦς (an-Iesous,"εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma,"
12:12. in crastinum autem turba multa quae venerat ad diem festum cum audissent quia venit Iesus HierosolymaAnd on the next day, a great multitude that was come to the festival day, when they had heard that Jesus was coming to Jerusalem,
12. On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,
On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem:

12: На другой день множество народа, пришедшего на праздник, услышав, что Иисус идет в Иерусалим,
12:12  τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται ὁ ἰησοῦς εἰς ἱεροσόλυμα,
12:12. in crastinum autem turba multa quae venerat ad diem festum cum audissent quia venit Iesus Hierosolyma
And on the next day, a great multitude that was come to the festival day, when they had heard that Jesus was coming to Jerusalem,
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Упоминаемые в 10-11: стихах события, конечно, не могли совершиться в течение только одного дня, и потому выражение "на другой день" нужно понимать в смысле обозначения дня, следовавшего за днем вечери в Вифании, бывшей в субботу. Таким образом, вход Господень в Иерусалим падает на день 10-го Нисана (по нашему, на воскресенье).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. 14 And Jesus, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

This story of Christ's riding in triumph to Jerusalem is recorded by all the evangelists, as worthy of special remark; and in it we may observe,

I. The respect that was paid to our Lord Jesus by the common people, v. 12, 13, where we are told,

1. Who they were that paid him this respect: much people, ochlos polys--a great crowd of those that came up to the feast; not the inhabitants of Jerusalem, but the country people that came from remote parts to worship at the feast; the nearer the temple of the Lord, the further from the Lord of the temple. They were such as came up to the feast. (1.) Perhaps they had been Christ's hearers in the country, and great admirers of him there, and therefore were forward to testify their respect to him at Jerusalem, where they knew he had many enemies. Note, Those that have a true value and veneration for Christ will neither be ashamed nor afraid to own him before men in any instance whereby they may do him honour. (2.) Perhaps they were those more devout Jews that came up to the feast some time before, to purify themselves, that were more inclined to religion than their neighbours, and these were they that were so forward to honour Christ. Note, The more regard men have to God and religion in general, the better disposed they will be to entertain Christ and his religion, which is not destructive but perfective of all previous discoveries and institutions. They were not the rulers, nor the great men, that went out to meet Christ, but the commonalty; some would have called them a mob, a rabble: but Christ has chosen the weak and foolish things (1 Cor. i. 27), and is honoured more by the multitude than by the magnificence of his followers; for he values men by their souls, not their names and titles of honour.

2. On what occasion they did it: They heard that Jesus was coming to Jerusalem. They had enquired for him (ch. xi. 55, 56): Will he not come up to the feast? And now they hear he is coming; for none that seek Christ seek in vain. Now when they heard he was coming, they bestirred themselves, to give him an agreeable reception. Note, Tidings of the approach of Christ and his kingdom should awaken us to consider what is the work of the day, that it may be done in the day. Israel must prepare to meet their God (Amos iv. 12), and the virgins to meet the bridegroom.

3. In what way they expressed their respect; they had not the keys of the city to present to him, nor the sword nor mace to carry before him, none of the city music to compliment him with, but such as they had they gave him; and even this despicable crowd was a faint resemblance of that glorious company which John saw before the throne, and before the Lamb, Rev. vii. 9, 10. Though these were not before the throne, they were before the Lamb, the paschal Lamb, who now, according to the usual ceremony, four days before the feast, was set apart to be sacrificed for us. There it is said of that celestial choir,

(1.) That they had palms in their hands, and so had these branches of palm-trees. The palm-tree has ever been an emblem of victory and triumph; Cicero calls one that had won many prizes plurimarum palmarum homo--a man of many palms. Christ was now by his death to conquer principalities and powers, and therefore it was fit that he should have the victor's palm borne before him; though he was but girding on the harness, yet he could boast as though he had put it off. But this was not all; the carrying of palm-branches was part of the ceremony of the feast of tabernacles (Lev. xxiii. 40; Neh. viii. 15), and their using this expression of joy in the welcome given to our Lord Jesus intimates that all the feasts pointed at his gospel, had their accomplishment in it, and particularly that of the feast of tabernacles, Zech. xiv. 16.

(2.) That they cried with a loud voice, saying, Salvation to our God (Rev. vii. 10); so did these here, they shouted before him, as is usual in popular welcomes, Hosanna, blessed is the king of Israel, that comes in the name of the Lord; and hosanna signifies salvation. It is quoted from Ps. cxviii. 25, 26. See how well acquainted these common people were with the scripture, and how pertinently they apply it to the Messiah. High thoughts of Christ will be best expressed in scripture-words. Now in their acclamations, [1.] They acknowledge our Lord Jesus to be the king of Israel, that comes in the name of the Lord. Though he went now in poverty and disgrace, yet, contrary to the notions their scribes had given them of the Messiah, they own him to be a king, which bespeaks both his dignity and honour, which we must adore; and his dominion and power, to which we must submit. They own him to be, First, A rightful king, coming in the name of the Lord (Ps. ii. 6), sent of God, not only as a prophet, but as a king. Secondly, The promised and long-expected king, Messiah the prince, for he is king of Israel. According to the light they had, they proclaimed him king of Israel in the streets of Jerusalem; and, they themselves being Israelites, hereby they avouched him for their king. [2.] They heartily wish well to his kingdom, which is the meaning of hosanna; let the king of Israel prosper, as when Solomon was crowned they cried, God save king Solomon, 1 Kings i. 39. In crying hosanna they prayed for three things:--First, That his kingdom might come, in the light and knowledge of it, and in the power and efficacy of it. God speed the gospel plough. Secondly, That it might conquer, and be victorious over all opposition, Rev. vi. 2. Thirdly, That it might continue. Hosanna is, Let the king live for ever; though his kingdom may be disturbed, let it never be destroyed, Ps. lxxii. 17. [3.] They bid him welcome into Jerusalem: "Welcome is he that cometh; we are heartily glad to see him; come in thou blessed of the Lord; and well may we attend with our blessings him who meets us with his." This welcome is like that (Ps. xxiv. 7-9), Lift up your heads, O ye gates. Thus we must every one of us bid Christ welcome into our hearts, that is, we must praise him, and be well pleased in him. As we should be highly pleased with the being and attributes of God, and his relation to us, so we should be with the person and offices of the Lord Jesus, and his meditation between us and God. Faith saith, Blessed is he that cometh.

II. The posture Christ puts himself into for receiving the respect that was paid him (v. 14): When he had found, or procured, a young ass, he sat thereon. It was but a poor sort of figure he made, he alone upon an ass, and a crowd of people about him shouting Hosanna. 1. This was much more of state than he used to take; he used to travel on foot, but now was mounted. Though his followers should be willing to take up with mean things, and not affect any thing that looks like grandeur, yet they are allowed to use the service of the inferior creatures, according as God in his providence gives particular possession of those things over which, by his covenant with Noah and his sons, he has given to man a general dominion. 2. Yet it was much less of state than the great ones of the world usually take. If he would have made a public entry, according to the state of a man of high degree, he should have rode in a chariot like that of Solomon's (Cant. iii. 9, 10), with pillars of silver, the bottom of gold, and the covering of purple; but, if we judge according to the fashion of this world, to be introduced thus was rather a disparagement than any honour to the king of Israel, for it seemed as if he would look great, and knew not how. His kingdom was not of this world, and therefore came not with outward pomp. He was now humbling himself, but in his exalted state John sees him in a vision on a white horse, with a bow and a crown.

III. The fulfilling of the scripture in this: As it is written, Fear not, daughter of Sion, v. 15. This is quoted from Zech. ix. 19. To him bore all the prophets witness, and particularly to this concerning him.

1. It was foretold that Zion's king should come, should come thus, sitting on an ass's colt; even this minute circumstance was foretold, and Christ took care it should be punctually fulfilled. Note, (1.) Christ is Zion's king; the holy hill of Zion was of old destined to be the metropolis or royal city of the Messiah. (2.) Zion's king does and will look after her, and come to her; though for a short time he retires, in due time he returns. (3.) Though he comes but slowly (an ass is slow-paced), yet he comes surely, and with such expressions of humility and condescension as greatly encourage the addresses and expectations of his loyal subjects. Humble supplicants may reach to speak with him. If this be a discouragement to Zion, that her king appears in no greater state or strength, let her know that though he comes to her riding on an ass's colt, yet he goes forth against her enemies riding on the heavens for her help, Deut. xxxiii. 26.

2. The daughter of Zion is therefore called upon to behold her king, to take notice of him and his approaches; behold and wonder, for he comes with observation, though not with outward show, Cant. iii. 11. Fear not. In the prophecy, Zion is told to rejoice greatly, and to shout, but here it is rendered, Fear not. Unbelieving fears are enemies to spiritual joys; if they be cured, if they be conquered, joy will come of course; Christ comes to his people to silence their fears. If the case be so that we cannot reach to the exultations of joy, yet we should labour to get from under the oppressions of fear. Rejoice greatly; at least, fear not.

IV. The remark made by the evangelist respecting the disciples (v. 16): They understood not at first why Christ did this, and how the scripture was fulfilled; but when Jesus was glorified, and thereupon the Spirit poured out, then they remembered that these things were written of him in the Old Testament, and that they and others had, in pursuance thereof, done these things to him.

1. See here the imperfection of the disciples in their infant state; even they understood not these things at first. They did not consider, when they fetched the ass and set him thereon, that they were performing the ceremony of the inauguration of Zion's king. Now observe, (1.) The scripture is often fulfilled by the agency of those who have not themselves an eye to the scripture in what they do, Isa. xlv. 4. (2.) There are many excellent things, both in the word and providence of God, which the disciples themselves do not at first understand: not at their first acquaintance with the things of God, while they see men as trees walking; not at the first proposal of the things to their view and consideration. That which afterwards is clear was at first dark and doubtful. (3.) It well becomes the disciples of Christ, when they are grown up to maturity in knowledge, frequently to reflect upon the follies and weaknesses of their first beginning, that free grace may have the glory of their proficiency, and they may have compassion on the ignorant. When I was a child, I spoke as a child.

2. See here the improvement of the disciples in their adult state. Though they had been children, they were not always so, but went on to perfection. Observe,

(1.) When they understood it: When Jesus was glorified; for, [1.] Till then they did not rightly apprehend the nature of his kingdom, but expected it to appear in external pomp and power, and therefore knew not how to apply the scriptures which spoke of it to so mean an appearance. Note, The right understanding of the spiritual nature of Christ's kingdom, of its powers, glories, and victories, would prevent our misinterpreting and misapplying the scriptures that speak of it. [2.] Till then the Spirit was not poured out, who was to lead them into all truth. Note, The disciples of Christ are enabled to understand the scriptures by the same Spirit that indited the scriptures. The spirit of revelation is to all the saints a spirit of wisdom, Eph. i. 17, 18.

(2.) How they understood it; they compared the prophecy with the event, and put them together, that they might mutually receive light from each other, and so they came to understand both: Then remembered they that these things were written of him by the prophets, consonant to which they were done to him. Note, Such an admirable harmony there is between the word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written. As we have heard, so have we seen. The scripture is every day fulfilling.

V. The reason which induced the people to pay this respect to our Lord Jesus upon his coming into Jerusalem, though the government was so much set against him. It was because of the illustrious miracle he had lately wrought in raising Lazarus.

1. See here what account and what assurance they had of this miracle; no doubt, the city rang of it, the report of it was in all people's mouths. But those who considered it as a proof of Christ's mission, and a ground of their faith in him, that they might be well satisfied of the matter of fact, traced the report to those who were eye-witnesses of it, that they might know the certainty of it by the utmost evidence the thing was capable of: The people therefore that stood by when he called Lazarus out of his grave, being found out and examined, bore record, v. 17. They unanimously averred the thing to be true, beyond dispute or contradiction, and were ready, if called to it, to depose it upon oath, for so much is implied in the word Emartyrei. Note, The truth of Christ's miracles was evidenced by incontestable proofs. It is probable that those who had seen this miracle did not only assert it to those who asked them, but published it unasked, that this might add to the triumphs of this solemn day; and Christ's coming in now from Bethany, where it was done, would put them in mind of it. Note, Those who wish well to Christ's kingdom should be forward to proclaim what they know that may redound to his honour.

2. What improvement they made of it, and what influence it had upon them (v. 18): For this cause, as much as any other, the people met him. (1.) Some, out of curiosity, were desirous to see one that had done such a wonderful work. Many a good sermon he had preached in Jerusalem, which drew not such crowds after him as this one miracle did. But, (2.) Others, out of conscience, studied to do him honour, as one sent of God. This miracle was reserved for one of the last, that it might confirm those which went before, and might gain him this honour just before his sufferings; Christ's works were all not only well done (Mark vii. 7) but well timed.

VI. The indignation of the Pharisees at all this; some of them, probably, saw, and they all soon heard of, Christ's public entry. The committee appointed to find out expedients to crush him thought they had gained their point when he had retired unto privacy, and that he would soon be forgotten in Jerusalem, but they now rage and fret when they see they imagined but a vain thing. 1. They own that they had got no ground against him; it was plainly to be perceived that they prevailed nothing. They could not, with all their insinuations, alienate the people's affections from him, nor with their menaces restrain them from showing their affection to him. Note, Those who oppose Christ, and fight against his kingdom, will be made to perceive that they prevail nothing. God will accomplish his own purposes in spite of them, and the little efforts of their impotent malice. You prevail nothing, ouk opheleite--you profit nothing. Note, There is nothing got by opposing Christ. 2. They own that he had got ground: The world is gone after him; there is a vast crowd attending him, a world of people: an hyperbole common in most languages. Yet here, like Caiaphas, ere they were aware, they prophesied that the world would go after him; some of all sorts, some from all parts; nations shall be discipled. But to what intent was this said? (1.) Thus they express their own vexation at the growth of his interest; their envy makes them fret. If the horn of the righteous be exalted with honour, the wicked see it, and are grieved (Ps. cxii. 9, 10); considering how great these Pharisees were, and what abundance of respect was paid them, one would think they needed not grudge Christ so inconsiderable a piece of honour as was now done him; but proud men would monopolize honour, and have none share with them, like Haman. (2.) Thus they excite themselves and one another, to a more vigorous carrying on of the war against Christ. As if they should say, "Dallying and delaying thus will never do. We must take some other and more effectual course, to put a stop to this infection; it is time to try our utmost skill and force, before the grievance grows past redress." Thus the enemies of religion are made more resolute and active by being baffled; and shall its friends be disheartened with every disappointment, who know its cause is righteous and will at last be victorious?
Adam Clarke: Commentary on the Bible - 1831
12:12: On the next day - On what we call Monday.
Albert Barnes: Notes on the Bible - 1834
12:12: See this passage explained in the notes at Mat. 21:1-16. Also Mar 11:1-11; Luke 19:29-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: much: Mat 21:8
come: Joh 11:55, Joh 11:56
John Gill
12:12 On the next day, much people that were come to the feast,.... Of the passover; and they were much people indeed, that came yearly to this feast, from all parts of the nation; for all the males in Israel, were obliged to appear at this time; and though the women were not obliged, yet multitudes of them came, and the fame of Jesus might bring the more; add to which, that there was now a general expectation of the Messiah's coming, which brought the Jews from all parts of the world, to Jerusalem; so that this might be called indeed, , "a crowded passover": and though the following account is a stretching it too far, yet it may serve to illustrate this matter:
"would you desire to know what multitudes were at Jerusalem of the priests, you may know, as it is written, 3Kings 8:63, and the tradition is, that an ox was offered for twenty four, and a sheep for eleven.--King Agrippa sought to know what was the number of the multitude, which were in Jerusalem; he said to the priests, lay by for me one kidney of every passover lamb; they laid by for him six hundred thousand pair of kidneys, double the number of those that came out of Egypt: and there is never a passover lamb, but there are more than ten numbered for it (m), &c.''
Now the day following the supper at Bethany, and which seems to be the first day of the week, this multitude of people,
when they heard that Jesus was coming to Jerusalem; from Bethany, which was soon known, it being so near.
(m) Echa Rabbati, fol. 42. 3, 4.
John Wesley
12:12 The next day - On Sunday. Who were come to the feast - So that this multitude consisted chiefly of Galileans, not men of Jerusalem. Mt 21:8.
Robert Jamieson, A. R. Fausset and David Brown
12:12 CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Jn 12:12-19)
On the next day--the Lord's day, or Sunday (see on Jn 12:1); the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening" (Ex 12:3, Ex 12:6). Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us" (1Cor 5:7).
12:1312:13: առին ո՛ստս արմաւենեաց՝ եւ ելի՛ն ընդ առաջ նորա. աղաղակէին եւ ասէին. Աւսաննա՛ օրհնեա՛լ որ գասդ յանուն Տեառն՝ թագաւորդ Իսրայէլի[1862]։[1862] Բազումք. Եւ ասէին Ովսաննայ։
13. արմաւենիների ճիւղեր վերցրեց եւ Յիսուսին ընդառաջ ելաւ: Աղաղակում էին ու ասում. «Ովսաննա՜, օրհնեա՜լ լինես դու, որ գալիս ես Տիրոջ անունով, ո՛վ թագաւոր Իսրայէլի»:
13 Արմաւենիի ոստեր առին ու ելան զանիկա դիմաւորելու եւ կ’աղաղակէին. «Ովսա՛ննա, օրհնեալ է Իսրայէլի թագաւորը՝ որ Տէրոջը անունովը կու գայ»։
առին ոստս արմաւենեաց եւ ելին ընդ առաջ նորա, աղաղակէին եւ ասէին. Ովսաննա, օրհնեալ որ գասդ յանուն Տեառն, թագաւորդ Իսրայելի:

12:13: առին ո՛ստս արմաւենեաց՝ եւ ելի՛ն ընդ առաջ նորա. աղաղակէին եւ ասէին. Աւսաննա՛ օրհնեա՛լ որ գասդ յանուն Տեառն՝ թագաւորդ Իսրայէլի[1862]։
[1862] Բազումք. Եւ ասէին Ովսաննայ։
13. արմաւենիների ճիւղեր վերցրեց եւ Յիսուսին ընդառաջ ելաւ: Աղաղակում էին ու ասում. «Ովսաննա՜, օրհնեա՜լ լինես դու, որ գալիս ես Տիրոջ անունով, ո՛վ թագաւոր Իսրայէլի»:
13 Արմաւենիի ոստեր առին ու ելան զանիկա դիմաւորելու եւ կ’աղաղակէին. «Ովսա՛ննա, օրհնեալ է Իսրայէլի թագաւորը՝ որ Տէրոջը անունովը կու գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: взяли пальмовые ветви, вышли навстречу Ему и восклицали: осанна! благословен грядущий во имя Господне, Царь Израилев!
12:13  ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῶ, καὶ ἐκραύγαζον, ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ ἰσραήλ.
12:13. ἔλαβον (they-had-taken) τὰ (to-the-ones) βαΐα ( to-scant-belonged ) τῶν (of-the-ones) φοινίκων (of-palms) καὶ (and) ἐξῆλθον (they-had-came-out) εἰς (into) ὑπάντησιν (to-an-ever-a-oneing-under) αὐτῷ, (unto-it,"καὶ (and) ἐκραύγαζον (they-were-yelling-to," Ὡσαννά , ( Hosanna ," εὐλογημένος ( having-had-come-to-be-goodly-fortheed-unto ) ὁ ( the-one ) ἐρχόμενος ( coming ) ἐν ( in ) ὀνόματι ( unto-a-name ) Κυρίου , ( of-Authority-belonged ,"καὶ (and) ὁ (the-one) βασιλεὺς (a-ruler-of) τοῦ (of-the-one) Ἰσραήλ. (of-an-Israel)
12:13. acceperunt ramos palmarum et processerunt obviam ei et clamabant osanna benedictus qui venit in nomine Domini rex IsrahelTook branches of palm trees and went forth to meet him and cried Hosanna. Blessed is he that cometh in the name of the Lord, the king of Israel.
13. took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed he that cometh in the name of the Lord, even the King of Israel.
Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed [is] the King of Israel that cometh in the name of the Lord:

13: взяли пальмовые ветви, вышли навстречу Ему и восклицали: осанна! благословен грядущий во имя Господне, Царь Израилев!
12:13  ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῶ, καὶ ἐκραύγαζον, ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ ἰσραήλ.
12:13. acceperunt ramos palmarum et processerunt obviam ei et clamabant osanna benedictus qui venit in nomine Domini rex Israhel
Took branches of palm trees and went forth to meet him and cried Hosanna. Blessed is he that cometh in the name of the Lord, the king of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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: (См. объясн. к Мф. 21:1, 11).

Пальмовые ветви. Ветвь по-гречески: baion - слово, взятое из египетского языка. В Ветхом Завете о них упоминается, как о символе радости. С ними встречали царей, победителей и героев (1Мак. 13:51). Они напоминали собою букеты (Лулаб), с которыми евреи ходили в праздник кущей на основании Лев. 23:40. Если народ теперь встречает Христа кликами "Осанна", то делает это, вероятно, по некоторой ассоциации мысли. Именно ветви в руках напомнили народу радостный праздник кущей, когда воспевался псалом 117-й, а в этом псалме и встречается это воззвание "Осанна". Народ таким образом выражал здесь свою радость о пришествии к нему Мессии-Царя и встречал Его радостными криками, полагая, что Христос пришел открыть Свое Царство.
Adam Clarke: Commentary on the Bible - 1831
12:13: Took branches - See on Mat 21:1 (note), etc., and Mar 11:1-6 (note), where this transaction is largely explained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: branches: Lev 23:40; Rev 7:9
Hosanna: Psa 72:17-19, Psa 118:25, Psa 118:26; Mat 21:9-11, Mat 23:39; Mar 11:8-10; Luk 19:35-38
the King: Joh 12:15, Joh 1:49, Joh 19:15, Joh 19:19-22; Isa 44:6; Hos 3:5; Zep 3:15; Rev 15:3, Rev 19:16
John Gill
12:13 Took branches of palm trees,.... The Ethiopic version adds, "and young shoots from Jerusalem"; these grew in great plenty, on one part of the Mount of Olives, that next to Bethany, from whence that town had its name; for it signifies the house of dates, the fruit of the palm tree; See Gill on Mt 21:17. And as that tree was a sign of joy and victory, they carried branches of it in their hands, as they met the King Messiah, who was about to make his public entrance into Jerusalem, in triumph; and where by his sufferings and death, he should gain the victory over sin, Satan, the world, and death; and lay a solid foundation for joy and peace, to all that believe in him: the Jews say (n),
"if a man takes (the very Greek word here used,) palm tree branches in his hands, we know that he is victorious.''
The Persic version reads, "branches of olives".
And went forth to meet him, and cried; when they came up to him, and as he passed by them:
Hosanna, blessed is the King of Israel, that cometh in the name of the Lord; See Gill on Mt 21:9.
(n) Vajikra Rabba, sect. 30. fol. 170. 3.
John Wesley
12:13 Ps 118:26; Mk 11:8; Lk 19:36.
12:1412:14: Եւ գտեալ Յիսուսի էշ մի, նստա՛ւ ՚ի վերայ նորա. որպէս եւ գրեալ է.
14. Եւ Յիսուս մի էշ գտնելով, նստեց նրա վրայ, ինչպէս որ գրուած է.
14 Յիսուս աւանակ մը գտնելով՝ անոր վրայ նստաւ, ինչպէս գրուած է.
Եւ գտեալ Յիսուսի էշ մի, նստաւ ի վերայ նորա, որպէս եւ գրեալ է:

12:14: Եւ գտեալ Յիսուսի էշ մի, նստա՛ւ ՚ի վերայ նորա. որպէս եւ գրեալ է.
14. Եւ Յիսուս մի էշ գտնելով, նստեց նրա վրայ, ինչպէս որ գրուած է.
14 Յիսուս աւանակ մը գտնելով՝ անոր վրայ նստաւ, ինչպէս գրուած է.
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Иисус же, найдя молодого осла, сел на него, как написано:
12:14  εὑρὼν δὲ ὁ ἰησοῦς ὀνάριον ἐκάθισεν ἐπ᾽ αὐτό, καθώς ἐστιν γεγραμμένον,
12:14. εὑρὼν (Having-had-found) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὀνάριον (to-a-donkeyling,"ἐκάθισεν (it-sat-down-to) ἐπ' (upon) αὐτό, (to-it,"καθώς (down-as) ἐστιν (it-be) γεγραμμένον (having-had-come-to-be-scribed,"
12:14. et invenit Iesus asellum et sedit super eum sicut scriptum estAnd Jesus found a young ass and sat upon it, as it is written:
14. And Jesus, having found a young ass, sat thereon; as it is written,
And Jesus, when he had found a young ass, sat thereon; as it is written:

14: Иисус же, найдя молодого осла, сел на него, как написано:
12:14  εὑρὼν δὲ ὁ ἰησοῦς ὀνάριον ἐκάθισεν ἐπ᾽ αὐτό, καθώς ἐστιν γεγραμμένον,
12:14. et invenit Iesus asellum et sedit super eum sicut scriptum est
And Jesus found a young ass and sat upon it, as it is written:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Что Иисус не Сам нашел осла, это видно из слов ст. 16-го: "сие сделали Ему", т. е. конечно, ученики Его.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: Jesus: Mat 21:1-7; Mar 11:1-7; Luk 19:29-35
as: Zac 9:9
John Gill
12:14 And Jesus, when he had found a young ass,.... Which he sent his disciples for, to a neighbouring village, and they brought to him:
sat thereon, as it is written; in Zech 9:9 though some part of the words seems to be taken out of Is 62:11; See Gill on Mt 21:5; and so Nonnus paraphrases it here, "that it might be fulfilled which Esaias said".
12:1512:15: Մի՛ երկնչիր դո՛ւստր Սիովնի, ահաւասիկ թագաւոր քո գա՛յ նստեալ ՚ի վերայ յաւանակի՛ իշոյ[1863]։ [1863] Ոմանք. Ահաւադիկ թագաւոր քո։
15. «Մի՛ վախեցիր, ո՛վ դուստրդ Սիոնի, ահա քո թագաւորը գալիս է՝ նստած մի էշի քուռակի վրայ»:
15 «Մի՛ վախնար, ո՛վ Սիօնի աղջիկ, ահա քու Թագաւորդ կու գայ իշու աւանակի վրայ նստած»։
Մի՛ երկնչիր դուստր Սիովնի, ահաւասիկ թագաւոր քո գայ նստեալ ի վերայ յաւանակի իշոյ:

12:15: Մի՛ երկնչիր դո՛ւստր Սիովնի, ահաւասիկ թագաւոր քո գա՛յ նստեալ ՚ի վերայ յաւանակի՛ իշոյ[1863]։
[1863] Ոմանք. Ահաւադիկ թագաւոր քո։
15. «Մի՛ վախեցիր, ո՛վ դուստրդ Սիոնի, ահա քո թագաւորը գալիս է՝ նստած մի էշի քուռակի վրայ»:
15 «Մի՛ վախնար, ո՛վ Սիօնի աղջիկ, ահա քու Թագաւորդ կու գայ իշու աւանակի վրայ նստած»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Не бойся, дщерь Сионова! се, Царь твой грядет, сидя на молодом осле.
12:15  μὴ φοβοῦ, θυγάτηρ σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.
12:15. Μὴ ( Lest ) φοβοῦ , ( thou-should-fearee-unto ," θυγάτηρ ( a-daughter ) Σιών : ( of-a-Sion ) ἰδοὺ ( thou-should-have-had-seen ," ὁ ( the-one ) βασιλεύς ( a-ruler-of ) σου ( of-thee ) ἔρχεται , ( it-cometh ) καθήμενος ( sitting-down ) ἐπὶ ( upon ) πῶλον ( to-a-colt ) ὄνου . ( of-a-donkey )
12:15. noli timere filia Sion ecce rex tuus venit sedens super pullum asinaeFear not, daughter of Sion: behold thy king cometh, sitting on an ass's colt.
15. Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.
Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass' s colt:

15: Не бойся, дщерь Сионова! се, Царь твой грядет, сидя на молодом осле.
12:15  μὴ φοβοῦ, θυγάτηρ σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.
12:15. noli timere filia Sion ecce rex tuus venit sedens super pullum asinae
Fear not, daughter of Sion: behold thy king cometh, sitting on an ass's colt.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Въезд Христа на осле Иоанн изъясняет словами пророка Захарии, как обозначение кротости Царя-Мессии. Не наказывать и судить является Он теперь, но и в тоже время только истинной дщери Сиона, т. е. достойным этого спасения.

Цитата из кн. Захарии приведена в сокращенном виде. Кроме того, выражение "ликуй от радости" (пророк Захария) Иоанн заменил выражением "не бойся". Это сделал он ввиду того, что в то время истинным израильтянам, понимавшим, что Господь идет на страдания и смерть, ликовать еще было рано. Напротив, вход Господень в Иерусалим для благочестивых израильтян служил только рассеянием их тревог, что спасение мессианское все еще не совершено. Иоанн теперь и успокаивает их тревоги. Мессия-Спаситель идет!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Fear: Isa 35:4, Isa 35:5, Isa 40:9, Isa 40:10, Isa 41:14, Isa 62:11; Mic 4:8; Zep 3:16, Zep 3:17; Zac 2:9-11; Mat 2:2-6
sitting: Deu 17:16; Jdg 5:10, Jdg 12:14; Sa2 15:1, Sa2 16:2; Kg1 1:33
John Gill
12:15 Fear not, daughter of Zion,.... But rejoice; see Zech 9:9 and See Gill on Mt 21:5.
John Wesley
12:15 Fear not - For his meekness forbids fear, as well as the end of his coming. Zech 9:9.
12:1612:16: Եւ զայն ինչ՝ ո՛չ գիտացին աշակերտքն նորա զառաջինն. այլ յորժամ փառաւորեցաւ Յիսուս, յայնժամ յիշեցին եթէ ա՛յն էր որ գրեալն էր վասն նորա. եւ զայն արարին նմա[1864]։ [1864] Ոմանք. Թէ այն է որ գրեալնն էր։
16. Եւ նրա աշակերտները սկզբում այն չհասկացան, բայց երբ Յիսուս փառաւորուեց, այն ժամանակ յիշեցին, թէ այդ նրա մասին էր գրուած, եւ իրենք այդ էին արել նրան:
16 Անոր աշակերտները առաջ չիմացան այն բաները, բայց երբ Յիսուս փառաւորուեցաւ, այն ատեն մտքերնին բերին թէ այս բաները անոր համար գրուած էին եւ թէ իրենք այս բաները ըրին անոր։
Եւ զայն ինչ ոչ գիտացին աշակերտքն նորա զառաջինն, այլ յորժամ փառաւորեցաւ Յիսուս, յայնժամ յիշեցին եթէ այն էր որ գրեալն էր վասն նորա, եւ զայն արարին նմա:

12:16: Եւ զայն ինչ՝ ո՛չ գիտացին աշակերտքն նորա զառաջինն. այլ յորժամ փառաւորեցաւ Յիսուս, յայնժամ յիշեցին եթէ ա՛յն էր որ գրեալն էր վասն նորա. եւ զայն արարին նմա[1864]։
[1864] Ոմանք. Թէ այն է որ գրեալնն էր։
16. Եւ նրա աշակերտները սկզբում այն չհասկացան, բայց երբ Յիսուս փառաւորուեց, այն ժամանակ յիշեցին, թէ այդ նրա մասին էր գրուած, եւ իրենք այդ էին արել նրան:
16 Անոր աշակերտները առաջ չիմացան այն բաները, բայց երբ Յիսուս փառաւորուեցաւ, այն ատեն մտքերնին բերին թէ այս բաները անոր համար գրուած էին եւ թէ իրենք այս բաները ըրին անոր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: Ученики Его сперва не поняли этого; но когда прославился Иисус, тогда вспомнили, что так было о Нем написано, и это сделали Ему.
12:16  ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ μαθηταὶ τὸ πρῶτον, ἀλλ᾽ ὅτε ἐδοξάσθη ἰησοῦς τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ᾽ αὐτῶ γεγραμμένα καὶ ταῦτα ἐποίησαν αὐτῶ.
12:16. Ταῦτα (To-the-ones-these) οὐκ (not) ἔγνωσαν (they-had-acquainted) αὐτοῦ (of-it,"οἱ (the-ones) μαθηταὶ (learners,"τὸ (to-the-one) πρῶτον, (to-most-before,"ἀλλ' (other) ὅτε (which-also) ἐδοξάσθη (it-was-reckoned-to) Ἰησοῦς (an-Iesous) τότε (to-the-one-which-also) ἐμνήσθησαν (they-were-memoried,"ὅτι (to-which-a-one) ταῦτα (the-ones-these) ἦν (it-was) ἐπ' (upon) αὐτῷ (unto-it) γεγραμμένα ( having-had-come-to-be-scribed ) καὶ (and) ταῦτα (to-the-ones-these) ἐποίησαν (they-did-unto) αὐτῷ. (unto-it)
12:16. haec non cognoverunt discipuli eius primum sed quando glorificatus est Iesus tunc recordati sunt quia haec erant scripta de eo et haec fecerunt eiThese things his disciples did not know at the first: but when Jesus was glorified, then they remembered that these things were written of him and that they had done these things to him.
16. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and [that] they had done these things unto him:

16: Ученики Его сперва не поняли этого; но когда прославился Иисус, тогда вспомнили, что так было о Нем написано, и это сделали Ему.
12:16  ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ μαθηταὶ τὸ πρῶτον, ἀλλ᾽ ὅτε ἐδοξάσθη ἰησοῦς τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ᾽ αὐτῶ γεγραμμένα καὶ ταῦτα ἐποίησαν αὐτῶ.
12:16. haec non cognoverunt discipuli eius primum sed quando glorificatus est Iesus tunc recordati sunt quia haec erant scripta de eo et haec fecerunt ei
These things his disciples did not know at the first: but when Jesus was glorified, then they remembered that these things were written of him and that they had done these things to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
16: Как ученики прежде не поняли слов Христа о Себе, как о храме, который будет сперва разрушен, а потом восстановлен (2:19), так и по отношению ко входу Господню в Иерусалим они обнаруживают непонимание того, что в этом исполнились ветхозаветные пророчества о Христе. Только после прославления Христа они поняли, что и сами послужили к осуществлению этих пророчеств, приведши к Господу осла, на котором Он и совершил вхождение в Иерусалим (и это сделали Ему).
Adam Clarke: Commentary on the Bible - 1831
12:16: Then remembered they, etc. - After the ascension of Christ, the disciples saw the meaning of many prophecies which referred to Christ, and applied them to him, which they had not fully comprehended before. Indeed it is only in the light of the new covenant, that the old is to be fully understood.
Albert Barnes: Notes on the Bible - 1834
12:16
Was glorified - Was raised from the dead, and had ascended to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: understood: Luk 9:45, Luk 18:34, Luk 24:25, Luk 24:45
when: Joh 12:23, Joh 7:39, Joh 13:31, Joh 13:32, Joh 17:5; Mar 16:19; Act 2:33, Act 2:36, Act 3:13; Heb 8:1, Heb 12:2
then: Joh 2:22, Joh 14:26, Joh 16:4; Luk 24:6-8
John Gill
12:16 These things understood not his disciples at the first,.... Or "at that time", as the Syriac and Persic versions render it; or "on that day", as the Ethiopic version; they did not then know the sense of that prophecy, nor that the things which were now doing were a fulfilling of it:
but when Jesus was glorified; was raised front the dead, and ascended to heaven, and was set down at the right hand of God, crowned with glory and honour; and when having received the promise of the Father, the Holy Ghost, and his gifts, he poured them forth in a very plenteous and extraordinary manner upon them; whereby their minds were greatly illuminated, and they had a very distinct knowledge of the Scriptures of the Old Testament; and saw clearly how they severally had their accomplishment in Christ:
then remembered they that these things were written of him; in the prophecies of the Old Testament;
and that they had done these things unto him; both the disciples and the multitude, or that these things were done to him; such as bringing the ass to him, laying their clothes on it, and setting him upon it, attending him with shoutings and hosannas to the city of Jerusalem, &c.
John Wesley
12:16 These things his disciples understood not at first - The design of God's providential dispensations is seldom understood at first. We ought therefore to believe, though we understand not, and to give ourselves up to the Divine disposal. The great work of faith is, to embrace those things which we knew not now, but shall know hereafter. When he had been glorified - At his ascension.
Robert Jamieson, A. R. Fausset and David Brown
12:16 when Jesus was glorified, then remembered they that these things were written of him, &c.--The Spirit, descending on them from the glorified Saviour at Pentecost, opened their eyes suddenly to the true sense of the Old Testament, brought vividly to their recollection this and other Messianic predictions, and to their unspeakable astonishment showed them that they, and all the actors in these scenes, had been unconsciously fulfilling those predictions.
12:1712:17: Եւ ժողովուրդն վկայէ՛ր՝ որ է՛ր ընդ նմա, եթէ զՂազար կոչեա՛ց եւեթ ՚ի գերեզմանէն, եւ յարո՛յց զնա ՚ի մեռելոց։
17. Իսկ ժողովուրդը, որ նրա հետ էր, վկայում էր, որ Ղազարոսին հէնց գերեզմանից կանչեց եւ նրան մեռելներից կենդանացրեց:
17 Իրեն հետ եղող ժողովուրդը կը վկայէր թէ ա՛ն Ղազարոսը գերեզմանէն դուրս կանչեց ու մեռելներէն յարուցանեց զանիկա։
Եւ ժողովուրդն վկայէր որ էր ընդ նմա, եթէ զՂազար կոչեաց եւեթ ի գերեզմանէն, եւ յարոյց զնա ի մեռելոց:

12:17: Եւ ժողովուրդն վկայէ՛ր՝ որ է՛ր ընդ նմա, եթէ զՂազար կոչեա՛ց եւեթ ՚ի գերեզմանէն, եւ յարո՛յց զնա ՚ի մեռելոց։
17. Իսկ ժողովուրդը, որ նրա հետ էր, վկայում էր, որ Ղազարոսին հէնց գերեզմանից կանչեց եւ նրան մեռելներից կենդանացրեց:
17 Իրեն հետ եղող ժողովուրդը կը վկայէր թէ ա՛ն Ղազարոսը գերեզմանէն դուրս կանչեց ու մեռելներէն յարուցանեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Народ, бывший с Ним прежде, свидетельствовал, что Он вызвал из гроба Лазаря и воскресил его из мертвых.
12:17  ἐμαρτύρει οὗν ὁ ὄχλος ὁ ὢν μετ᾽ αὐτοῦ ὅτε τὸν λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
12:17. Ἐμαρτύρει (It-was-witnessing-unto) οὖν (accordingly,"ὁ (the-one) ὄχλος (a-crowd) ὁ (the-one) ὢν (being) μετ' (with) αὐτοῦ (of-it,"ὅτε (which-also) τὸν (to-the-one) Λάζαρον (to-a-Lazaros) ἐφώνησεν (it-sounded-unto) ἐκ (out) τοῦ (of-the-one) μνημείου (of-a-rememberlet-of) καὶ (and) ἤγειρεν (it-roused) αὐτὸν (to-it) ἐκ (out) νεκρῶν . ( of-en-deaded )
12:17. testimonium ergo perhibebat turba quae erat cum eo quando Lazarum vocavit de monumento et suscitavit eum a mortuisThe multitude therefore gave testimony, which was with him, when he called Lazarus out of the grave and raised him from the dead.
17. The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.
The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record:

17: Народ, бывший с Ним прежде, свидетельствовал, что Он вызвал из гроба Лазаря и воскресил его из мертвых.
12:17  ἐμαρτύρει οὗν ὁ ὄχλος ὁ ὢν μετ᾽ αὐτοῦ ὅτε τὸν λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
12:17. testimonium ergo perhibebat turba quae erat cum eo quando Lazarum vocavit de monumento et suscitavit eum a mortuis
The multitude therefore gave testimony, which was with him, when he called Lazarus out of the grave and raised him from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: - 19: Народ, т. е. толпа народа (o ocloV), бывшая в Вифании при воскрешении Лазаря; разъяснял народу, т. е. опять толпе (o ocloV) которая встречала Христа в воротах Иерусалима, что сделал Господь в Вифании. Этим и объясняет евангелист восторг, с каким встречен был Христос. Фарисеям тогда показалось, что уже весь мир или весь народ идет за Христом, и они побуждают этими соображениями друг друга к более решительным действиям против Христа.
Adam Clarke: Commentary on the Bible - 1831
12:17: When he called - It appears that these people, who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees.
Albert Barnes: Notes on the Bible - 1834
12:17
Bare record - Testified that he had raised him, and, as was natural, spread the report through the city. This excited much attention, and the people came out in multitudes to meet one who had power to work such miracles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: people: Joh 12:9, Joh 11:31, Joh 11:45, Joh 11:46; Psa 145:6, Psa 145:7
bare: Joh 1:19, Joh 1:32, Joh 1:34, Joh 5:35-39, Joh 8:13, Joh 8:14, Joh 15:26, Joh 15:27, Joh 19:35, Joh 21:24; Act 1:22, Act 5:32; Jo1 5:9-12; Rev 1:2
John Gill
12:17 The people therefore that was with him,.... The Jews, that came from Jerusalem to Bethany, to comfort the two sisters of Lazarus upon his death, who believed in Christ; and others of the town of Bethany, who with them were along with Christ:
when he called Lazarus out of his grave; saying, Lazarus, come forth:
and raised him from the dead; to life:
bare record: to the Jews at Jerusalem, and to the people that came out of the several countries, of the truth of that fact; declaring, that they were eye and ear witnesses of the whole, and that it was a truth that might be depended on.
John Wesley
12:17 When he called Lazarus out of the tomb - How admirably does the apostle express, as well the greatness of the miracle, as the facility with which it was wrought! The easiness of the Scripture style on the most grand occurrences, is more sublime than all the pomp of orators.
12:1812:18: Եւ վասն այնորիկ ընդ առաջ եղեւ նմա ժողովուրդն, զի լուա՛ն եթէ զա՛յն նշանս արարեալ էր նորա։
18. Եւ դրա համար էլ նրան ընդառաջ ելաւ ժողովուրդը, որովհետեւ լսել էին, որ այդ նշաններն էր արել:
18 Ասոր համար ալ ժողովուրդը զանիկա դիմաւորեց, վասն զի լսեցին թէ անիկա այս հրաշքը ըրած էր։
Եւ վասն այնորիկ ընդ առաջ եղեւ նմա ժողովուրդն, զի լուան եթէ զայն նշանս արարեալ էր նորա:

12:18: Եւ վասն այնորիկ ընդ առաջ եղեւ նմա ժողովուրդն, զի լուա՛ն եթէ զա՛յն նշանս արարեալ էր նորա։
18. Եւ դրա համար էլ նրան ընդառաջ ելաւ ժողովուրդը, որովհետեւ լսել էին, որ այդ նշաններն էր արել:
18 Ասոր համար ալ ժողովուրդը զանիկա դիմաւորեց, վասն զի լսեցին թէ անիկա այս հրաշքը ըրած էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Потому и встретил Его народ, ибо слышал, что Он сотворил это чудо.
12:18  διὰ τοῦτο [καὶ] ὑπήντησεν αὐτῶ ὁ ὄχλος ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον.
12:18. διὰ (Through) τοῦτο (to-the-one-this) καὶ (and) ὑπήντησεν (it-under-ever-a-oned-unto) αὐτῷ (unto-it,"ὁ (the-one) ὄχλος (a-crowd,"ὅτι (to-which-a-one) ἤκουσαν (they-heard) τοῦτο (to-the-one-this) αὐτὸν (to-it) πεποιηκέναι (to-have-had-come-to-do-unto) τὸ (to-the-one) σημεῖον. (to-a-signlet-of)
12:18. propterea et obviam venit ei turba quia audierunt eum fecisse hoc signumFor which reason also the people came to meet him, because they heard that he had done this miracle.
18. For this cause also the multitude went and met him, for that they heard that he had done this sign.
For this cause the people also met him, for that they heard that he had done this miracle:

18: Потому и встретил Его народ, ибо слышал, что Он сотворил это чудо.
12:18  διὰ τοῦτο [καὶ] ὑπήντησεν αὐτῶ ὁ ὄχλος ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον.
12:18. propterea et obviam venit ei turba quia audierunt eum fecisse hoc signum
For which reason also the people came to meet him, because they heard that he had done this miracle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Joh 12:9-11
John Gill
12:18 For this cause the people also met him,.... This was a principal reason, among others, which induced them to set out in the manner they did, with palm tree branches in their hands, and accost him as the king of Israel, when they met him, and hosanna'd him into the city:
for that they heard that he had done this miracle; the witnesses were so many, and the proofs they gave so strong, that they firmly believed it: and this being a most amazing miracle, and which exceeded even any of the same kind; Jairus's daughter was but just dead, and the widow of Nain's son was not buried, when they were raised, but Lazarus had been dead and buried four days; it made a very strong impression upon the minds of the people, and engaged their attention to him, and belief in him.
John Wesley
12:18 The multitude went to meet him, because they heard - From those who had seen the miracle. So in a little time both joined together, to go before and to follow him.
12:1912:19: Իսկ փարիսեցիքն ասէին ընդ միմեանս. Տեսանէ՛ք՝ զի ո՛չինչ օգտիք. ահաւասիկ աշխարհ ամենայն զկնի՛ նորա գնաց[1865]։[1865] Ոմանք. Զի ոչ ինչ օգտի. ա՛՛։
19. Իսկ փարիսեցիները միմեանց ասում էին. «Տեսնում էք, որ ոչ մի օգուտ չէք ստանում. ահաւասիկ ամբողջ աշխարհը նրա յետեւից գնաց»:
19 Իսկ փարիսեցիները իրարու կ’ըսէին. «Կը տեսնէ՞ք որ օգուտ մը չենք կրնար ընել. ահա բոլոր աշխարհ անոր ետեւէն գնաց»։
Իսկ փարիսեցիքն ասէին ընդ միմեանս. Տեսանէ՞ք զի ոչինչ օգտիք. ահաւասիկ աշխարհ ամենայն զկնի նորա գնաց:

12:19: Իսկ փարիսեցիքն ասէին ընդ միմեանս. Տեսանէ՛ք՝ զի ո՛չինչ օգտիք. ահաւասիկ աշխարհ ամենայն զկնի՛ նորա գնաց[1865]։
[1865] Ոմանք. Զի ոչ ինչ օգտի. ա՛՛։
19. Իսկ փարիսեցիները միմեանց ասում էին. «Տեսնում էք, որ ոչ մի օգուտ չէք ստանում. ահաւասիկ ամբողջ աշխարհը նրա յետեւից գնաց»:
19 Իսկ փարիսեցիները իրարու կ’ըսէին. «Կը տեսնէ՞ք որ օգուտ մը չենք կրնար ընել. ահա բոլոր աշխարհ անոր ետեւէն գնաց»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: Фарисеи же говорили между собою: видите ли, что не успеваете ничего? весь мир идет за Ним.
12:19  οἱ οὗν φαρισαῖοι εἶπαν πρὸς ἑαυτούς, θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.
12:19. οἱ (The-ones) οὖν (accordingly) Φαρισαῖοι ( Faris-belonged ) εἶπαν (they-said) πρὸς (toward) ἑαυτούς (to-selves,"Θεωρεῖτε (Ye-surveil-unto) ὅτι (to-which-to-a-one) οὐκ (not) ὠφελεῖτε (ye-benefit-unto) οὐδέν: (to-not-moreover-one) ἴδε (thou-should-have-had-seen,"ὁ (the-one) κόσμος (a-configuration) ὀπίσω (aback-unto-which) αὐτοῦ (of-it) ἀπῆλθεν. (it-had-came-off)
12:19. Pharisaei ergo dixerunt ad semet ipsos videtis quia nihil proficimus ecce mundus totus post eum abiitThe Pharisees therefore said among themselves: Do you see that we prevail nothing? Behold, the whole world is gone after him.
19. The Pharisees therefore said among themselves, Behold how ye prevail nothing: lo, the world is gone after him.
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him:

19: Фарисеи же говорили между собою: видите ли, что не успеваете ничего? весь мир идет за Ним.
12:19  οἱ οὗν φαρισαῖοι εἶπαν πρὸς ἑαυτούς, θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.
12:19. Pharisaei ergo dixerunt ad semet ipsos videtis quia nihil proficimus ecce mundus totus post eum abiit
The Pharisees therefore said among themselves: Do you see that we prevail nothing? Behold, the whole world is gone after him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:19: Ye prevail nothing - Either by your threatening or excommunications.
The world is gone after him - The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body - the bulk of the people. Many MSS., versions, and fathers, add ὁλος, the Whole world. As our Lord's converts were rapidly increasing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See Joh 11:53.
Albert Barnes: Notes on the Bible - 1834
12:19
PRev_ail nothing - All your efforts are ineffectual to stop the progress of his opinions, and to pRev_ent the people from believing on him.
The world - As we should say, "Everybody - all the city has gone out." The fact that he met with such success induced them to hasten their design of putting him to death, Joh 11:53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Perceive: Joh 11:47-50; Mat 21:15; Luk 19:47, Luk 19:48; Act 4:16, Act 4:17, Act 5:27, Act 5:28
the world: Joh 3:26, Joh 17:21; Psa 22:27, Psa 49:1; Isa 27:6; Act 17:6; Jo1 2:2
Geneva 1599
12:19 (4) The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
(4) Even they who go about to oppress Christ are made instruments of his glory.
John Gill
12:19 The Pharisees therefore said among themselves,.... Either when assembled in their own private houses, or in the sanhedrim; or as they stood together in the streets, seeing Jesus pass by in such pomp, and such a multitude with him:
perceive ye how ye prevail nothing? the Vulgate Latin and Arabic versions read, "we prevail nothing", so Nonnus; the sense is the same; suggesting, that all their wise schemes and crafty councils signified nothing; the commands they enjoined the people not to follow him, or to apprehend him, or to show them where he was, were disregarded; their threatenings to put out of the synagogue such as should confess him, were taken no notice of; their promises of reward were slighted; their examples were not followed; and all their artifice and cunning, backed with power and authority, did not succeed:
behold, the world is gone after him; the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "the whole world", and so Nonnus; the Persic version, "all the people"; that is, a very great number of people; for they could not mean, that all the inhabitants of the world, or every individual of mankind were followers of him, and became his disciples, nor even all in their own land; they themselves, with multitudes more of the same complexion, were an exception to this: but they speak in the common dialect of that nation, of which take two or three instances;
"it happened to a certain high priest, that he went out of the sanctuary, , "and the whole world went after him"; and when they saw Shemaiah and Abtalion, they left him, and went after them (o).''
And again (p),
"R. Aba proclaimed, whoever seeks riches, and whoever seeks the way of life in the world to come, let him come and study in the law, and , "the whole world" will gather together to him.''
Once more (q),
"Jonathan said to David, 1Kings 23:17, "Thou shall be king over Israel, and I will be next to thee"; what is the meaning of this? perhaps Jonathan the son of Saul saw "the world" draw after David.''
This shows the sense of those phrases, "the world", and "the whole world", when used in the article of redemption by Jesus Christ; See Gill on 1Jn 2:2.
(o) T. Bab. Yoma, fol. 71. 2. (p) Zohar in Gen. fol. 60. 4. (q) T. Bab. Bava Metzia, fol. 85. 1.
12:2012:20: Էի՛ն անդ ոմանք եւ հեթանո՛սք յելելո՛ցն անդր, զի երկի՛ր պագանիցեն ՚ի տօնին[1866]։ [1866] Օրինակ մի. Յեկելոցն անդր, զի։
20. Այնտեղ կային նաեւ որոշ թուով հեթանոսներ՝ նրանց մէջ, որ Երուսաղէմ էին եկել, որպէսզի տօնի ժամանակ երկրպագութիւն անեն:
20 Քանի մը Յոյներ կային տօնին երկրպագութիւն ընելու ելլողներուն մէջ։
Էին անդ ոմանք եւ հեթանոսք յելելոցն անդր, զի երկիր պագանիցեն ի տօնին:

12:20: Էի՛ն անդ ոմանք եւ հեթանո՛սք յելելո՛ցն անդր, զի երկի՛ր պագանիցեն ՚ի տօնին[1866]։
[1866] Օրինակ մի. Յեկելոցն անդր, զի։
20. Այնտեղ կային նաեւ որոշ թուով հեթանոսներ՝ նրանց մէջ, որ Երուսաղէմ էին եկել, որպէսզի տօնի ժամանակ երկրպագութիւն անեն:
20 Քանի մը Յոյներ կային տօնին երկրպագութիւն ընելու ելլողներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Из пришедших на поклонение в праздник были некоторые Еллины.
12:20  ἦσαν δὲ ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
12:20. Ἦσαν (They-were) δὲ (moreover,"Ἕλληνές (Hellians,"τινες (ones) ἐκ (out) τῶν (of-the-ones) ἀναβαινόντων ( of-stepping-up ) ἵνα (so) προσκυνήσωσιν (they-might-have-kissed-toward-unto) ἐν (in) τῇ (unto-the-one) ἑορτῇ: (unto-a-festival)
12:20. erant autem gentiles quidam ex his qui ascenderant ut adorarent in die festoNow there were certain Gentiles among them, who came up to adore on the festival day.
20. Now there were certain Greeks among those that went up to worship at the feast:
And there were certain Greeks among them that came up to worship at the feast:

20: Из пришедших на поклонение в праздник были некоторые Еллины.
12:20  ἦσαν δὲ ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
12:20. erant autem gentiles quidam ex his qui ascenderant ut adorarent in die festo
Now there were certain Gentiles among them, who came up to adore on the festival day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
20: Еллины, о которых здесь упоминает Иоанн, принадлежали, по-видимому, к так называемым "прозелитам врат" и пришли в Иерусалим для поклонения (ср. Деян. 24:11).

В какой день случилось следующее происшествие - евангелист не указывает.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And there were certain Greeks among them that came up to worship at the feast: 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after.

I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, v. 20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem,--a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2. 409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out.

II. What was the honour they paid him: they desired to be acquainted with him, v. 21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, v. 22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Matt. xviii. 19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (v. 29) of the people that stood by; but he was seldom alone.

III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, v. 23, &c., where he foretels both the honour which he himself should have in being followed (v. 23, 24) and the honour which those should have that followed him, v. 25, 26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him.

1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, v. 23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe,

(1.) The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed say-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man." This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come.

(2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (v. 24): "Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is,

[1.] The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa. liii. 12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone.

[2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb. ii. 10, 13.

2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him.

(1.) In suffering for him (v. 25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world.

[1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage.

[2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Acts xx. 24; xxi. 13; Rev. xii. 11. See here much of the power of godliness--that it conquers the strongest natural affections; and much of the mystery of godliness--that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one.

(2.) In serving him (v. 26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai--there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (v. 21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here.

[1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them.

First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets."

Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth." Col. iii. 1, 2.

[2.] Here are the wages which Christ promises to his servants; and they are very rich and noble.

First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, ch. xvii. 24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end.

Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Prov. xxvii. 18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time.

Thus far Christ's discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.
Adam Clarke: Commentary on the Bible - 1831
12:20: Certain Greeks - There are three opinions concerning these:
1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast.
2. That they were real Jews, who lived in Grecian provinces, and spoke the Greek language.
3. That they were mere Gentiles, who never knew the true God: and hearing of the fame of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the reader may choose; but the first seems best founded.
Albert Barnes: Notes on the Bible - 1834
12:20: Certain Greeks - In the original, "some Hellenists" - -the name commonly given to the Greeks. The same name was commonly used by the Jews to denote all the pagan nations, because most of those whom they knew spoke the Greek language, Joh 7:34; Rom 1:16; Rom 2:9-10; Rom 3:9. "Jews and Greeks." The Syriac translates this place, "Some of the Gentiles." There are three opinions in regard to these persons:
1. that they were Jews who spoke the Greek language, and dwelt in some of the Greek cities. It is known that Jews were scattered in Asia Minor, Greece, Macedonia, Egypt, etc., in all which places they had synagogues. See the notes at Joh 7:35,
2. that they were proselytes from the Greeks.
3. that they were still Gentiles and idolaters, who came to bring offerings to Yahweh to be deposited in the temple. Lightfoot has shown that the surrounding pagans were accustomed not only to send presents, sacrifices, and offerings to the temple, but that they also frequently attended the great feasts of the Jews. Hence, the outer court of the temple was called the court of the Gentiles. Which of these opinions is the correct one cannot be determined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: Greeks: Joh 7:35; Mar 7:26; Act 14:1, Act 16:1, Act 17:4, Act 20:21, Act 21:28; Rom 1:16, Rom 10:12; Gal 2:3, Gal 3:28; Col 3:11
to worship: Kg1 8:41-43; Isa 11:10, Isa 60:2-14, Isa 66:19-21; Act 8:27
Geneva 1599
12:20 And there were certain Greeks among them that (a) came up to worship at the feast:
(a) After the solemn custom: the Greeks were first so called by the name of the country of Greece, where they lived: but afterward, all that were not of the Jew's religion, but worshipped false gods and were also called heathens, were called by the name Greeks.
John Gill
12:20 And there were certain Greeks,.... "Hellenes", so called, from Hellen, a king of that name, as Pliny says (r) These were not Graecizing Jews, or Jews that dwelt in Greece, and spoke the Greek language; for they were called not Hellenes, but Hellenists; but these were, as the Vulgate Latin and Syriac versions render it, Gentiles; and were either mere Gentiles, and yet devout and religious men, who were allowed to offer sacrifice, and to worship, in the court of the Gentiles; or they were proselytes, either of righteousness, and so were circumcised, and had a right to eat of the passover, as well as to worship at it; or of the gate, and so being uncircumcised, might not eat of the passover, yet might worship at it; which latter seems to be the case, by what follows: for these were
among them, that came up to worship at the feast; of the passover, which was near at hand: these were among those, that went forth to meet Jesus, and that attended him to Jerusalem, who were come up out of the country to this feast; and these came along with them to worship at it, to offer their sacrifices, and join in prayer, though they might not eat of the passover.
(r) Nat. His. l. 4. c. 7.
John Wesley
12:20 Certain Greeks - A prelude of the Gentile Church. That these were circumcised does not appear. But they came up on purpose to worship the God of Israel.
Robert Jamieson, A. R. Fausset and David Brown
12:20 SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
Greeks--Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover.
The same came therefore to Philip . . . of Bethsaida--possibly as being from the same quarter.
saying, Sir, we would see Jesus--certainly in a far better sense than Zaccheus (Lk 19:3). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [STIER].
12:2112:21: Նոքա մատեան առ Փիլի՛պպոս՝ որ ՚ի Բեթսայիդայ Գալիլեացւոցն էր, աղաչէին զնա եւ ասէին. Տէր՝ կամիմք զՅիսուս տեսանե՛լ[1867]։ [1867] Ոմանք. ՚Ի Բեթսայիդեայ Գալի՛՛։
21. Նրանք մօտեցան Փիլիպպոսին, որ Գալիլիայի Բեթսայիդա քաղաքից էր. աղաչում էին նրան ու ասում. «Տէ՛ր, ուզում ենք Յիսուսին տեսնել»:
21 Ասոնք Փիլիպպոսին եկան, որ Գալիլիայի Բեթսայիդայէն էր եւ կ’աղաչէին անոր ու կ’ըսէին. «Տէ՛ր, կ’ուզենք Յիսուսը տեսնել»։
Նոքա մատեան առ Փիլիպպոս որ ի Բեթսայիդայ Գալիլեացւոցն էր, աղաչէին զնա եւ ասէին. Տէր, կամիմք զՅիսուս տեսանել:

12:21: Նոքա մատեան առ Փիլի՛պպոս՝ որ ՚ի Բեթսայիդայ Գալիլեացւոցն էր, աղաչէին զնա եւ ասէին. Տէր՝ կամիմք զՅիսուս տեսանե՛լ[1867]։
[1867] Ոմանք. ՚Ի Բեթսայիդեայ Գալի՛՛։
21. Նրանք մօտեցան Փիլիպպոսին, որ Գալիլիայի Բեթսայիդա քաղաքից էր. աղաչում էին նրան ու ասում. «Տէ՛ր, ուզում ենք Յիսուսին տեսնել»:
21 Ասոնք Փիլիպպոսին եկան, որ Գալիլիայի Բեթսայիդայէն էր եւ կ’աղաչէին անոր ու կ’ըսէին. «Տէ՛ր, կ’ուզենք Յիսուսը տեսնել»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: Они подошли к Филиппу, который был из Вифсаиды Галилейской, и просили его, говоря: господин! нам хочется видеть Иисуса.
12:21  οὖτοι οὗν προσῆλθον φιλίππῳ τῶ ἀπὸ βηθσαϊδὰ τῆς γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες, κύριε, θέλομεν τὸν ἰησοῦν ἰδεῖν.
12:21. οὗτοι (the-ones-these) οὖν (accordingly) προσῆλθαν (they-came-toward) Φιλίππῳ (unto-a-Filippos) τῷ (unto-the-one) ἀπὸ (off) Βηθσαιδὰ (of-a-Bethsaida) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"καὶ (and) ἠρώτων (they-were-entreating-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"θέλομεν (we-determine) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἰδεῖν. (to-have-had-seen)
12:21. hii ergo accesserunt ad Philippum qui erat a Bethsaida Galilaeae et rogabant eum dicentes domine volumus Iesum videreThese therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: Sir, we would see Jesus.
21. these therefore came to Philip, which was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus.
The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus:

21: Они подошли к Филиппу, который был из Вифсаиды Галилейской, и просили его, говоря: господин! нам хочется видеть Иисуса.
12:21  οὖτοι οὗν προσῆλθον φιλίππῳ τῶ ἀπὸ βηθσαϊδὰ τῆς γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες, κύριε, θέλομεν τὸν ἰησοῦν ἰδεῖν.
12:21. hii ergo accesserunt ad Philippum qui erat a Bethsaida Galilaeae et rogabant eum dicentes domine volumus Iesum videre
These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: Sir, we would see Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Эти прозелиты видели, как народ иудейский встречал своего Мессию, с ожиданием которого они не могли не быть ознакомлены прежде, и пожелали увидеть Иисуса, т. е. познакомиться с Ним (видеть же Его они могли сами и прежде). С просьбою познакомить их с Христом они обращаются к Апостолу Филиппу. Иоанн, говоря, что Филипп был из Вифсаиды Галилейской (см. Лк. 9:10), этим самым дает понять, что Филипп мог быть известен этим "еллинам", по всей вероятности, пришедшим из Десятиградия, в отношении к которому Вифсаида занимала соседнее место (ср. Мф. 4:25).

Нет ничего невероятного в том предположении, что эти прозелиты присутствовали при изгнании Христом из храма торгующих, которое имело место на другой день после входа Христа в Иерусалима. (И Иоанн не говорит, чтобы "еллины" обратились к Филиппу в самый день "входа"). Ведь торгующие занимали в храме именно тот двор, какой был отведен для молитвы прозелитам, и Христос, изгнав отсюда торгующих, этим самым как бы взял под Свою защиту прозелитов. Отсюда естественно в прозелитах явилось сочувствие к Нему и желание ближе узнать Его.
Adam Clarke: Commentary on the Bible - 1831
12:21: The same came therefore to Philip - Some suppose that these Gentiles were of Phoenicia or Syria, or perhaps inhabitants of Decapolis, near to the lake of Gennesareth and Bethsaida; and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The later Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Itala, call them Gentiles.
Sir, we would see Jesus - We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salvation of the soul often originates, under God, in a principle of simple curiosity. Many have only wished to se or hear a man who speaks much of Jesus, his miracles, and his mercies; and in hearing have felt the powers of the world to come, and have become genuine converts to the truths of the Gospel.
Albert Barnes: Notes on the Bible - 1834
12:21: Bethsaida of Galilee - See the notes at Joh 1:44.
Would see Jesus - It is probable that the word "see," here, implies also a desire to converse with him, or to hear his doctrine about the nature of his kingdom. They had seen or heard of his triumphal entry into Jerusalem, and, either by curiosity or a desire to be instructed, they came and interceded with his disciples that they might be permitted to see him. In this there was nothing wrong. Christ made the curiosity of Zacchaeus the means of his conversion, Luk 19:1-9. If we wish to find the Saviour, we must seek for him and take the proper means.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: Philip: Joh 1:43-47, Joh 6:5-7, Joh 14:8, Joh 14:9
we would: Joh 1:36-39, Joh 6:40; Mat 2:2, Mat 8:9-12, Mat 12:19-21, Mat 15:22-28; Luk 19:2-4; Rom 15:8-12
John Gill
12:21 The same came therefore to Philip,.... Who might know him; they might have been some of his neighbours formerly, for that Philip's parents, though Jews, dwelt among Greeks, seems probable, from the name given to him, which is a Greek one; some have thought, that these Greeks were Syrophoenicians, who dwelt upon the borders of Tyre and Sidon, and were not far off from Galilee, and from Bethsaida, the native place of Philip, and is therefore mentioned as follows:
which was of Bethsaida of Galilee; See Gill on Jn 1:44. This place may be interpreted, "the house of hunting", or "of fishing"; for it is not easy to say which it has its name from, since "saida", signifies both hunting and fishing: and seeing it was in or near the tribe of Naphtali, where was plenty of deer, and a wilderness was near it, where might be wild beasts, it might be so called from hunting: and as it was situated near the lake of Gennesaret, it might have its name from the fishing trade used in it; for Peter and Andrew, who were of it, were both fishermen: but it is yet more difficult to determine, whether this is the same with, or different from the Bethsaida Josephus (s) speaks of, as rebuilt by Philip, and called by him Julius, after the name of Caesar's daughter, as I have observed in See Gill on Lk 9:10, See Gill on Jn 1:44; since this was in Galilee, of which Herod Antipas was tetrarch, and where Philip could have no power to rebuild places, and change their names; and besides, the city, which he repaired, and called Julian, according to Josephus (t) was in lower Gaulonitis, and therefore must be different, unless that, or any part of it, can be thought to be the same with Galilee: wherefore the learned Reland (u) thinks, that there were two Bethsaidas, and which seems very probable; and it is likely, that this is here purposely called Bethsaida of Galilee, to distinguish it from the other, which, by some persons, might still be called Bethsaida, though it had got a new name. Moreover, this Bethsaida is mentioned in other places along with Capernaum and Chorazin, Mt 11:21, which were in Galilee. And Epiphanius says (w), that Bethsaida and Capernaum were not far distant one from another: and according to Jerom (x), Chorazin was but two miles from Capernaum; and who elsewhere says (y), that Capernaum, Tiberias, Bethsaida, and Chorazin, were situated on the shore of the lake of Gennesaret. It is said to be fifty six miles from Jerusalem:
and desired him, saying, Sir, we would see Jesus; that is, they entreated him, that he would introduce them into the company of Jesus; they wanted to be admitted into his presence, to have some discourse and conversation with him; and what might make them the more desirous of it, was the miracle he had lately wrought in raising Lazarus from the dead; as also the uncommon manner of his entering into Jerusalem, which they saw; and which shows, that it was not a bare sight of his person they meant, but the enjoyment of his company, for a while; and this favour they ask of Philip, with great respect to him, and in a very polite way, and yet with great sincerity, and strong affection, and earnest importunity; and was a pledge and presage of the future conversion of the Gentiles, when the Jews would be rejected. And it may be observed, that sensible sinners are very desirous of having a spiritual sight of Christ, of the glories of his person, and the fulness of his grace, and to see their interest in him, and to have communion and fellowship with him: he is all in all to them; no object so delightful, and satisfying to them as he is; and they never see him, but they receive something from him, and are made more like unto him.
(s) Antiqu. l. 18. c. 2. sect. 1. Ed. Hudson. (t) De Bello. Jud. l. 2. c. 9. sect. 1. (u) Palestina Illustrata, l. 3. p. 654, 655. (w) Contra Haeres. l. 2. Haeres. 51. (x) De locis Hebraicis, fol. 90. 6. (y) Comment. in Esaiam, c. 9. 1.
John Wesley
12:21 These came to Philip of Bethsaida in Galilee - Perhaps they used to lodge there, in their journey to Jerusalem. Or they might believe, a Galilean would be more ready to serve them herein, than a Jew. Sir - They spake to him, as to one they were little acquainted with. We would see Jesus - A modest request. They could scarce expect that he would now have time to talk with them.
12:2212:22: Գա՛յ Փիլի՛պպոս եւ ասէ ցԱնդրէաս, Անդրէա՛ս եւ Փիլիպպոս ասեն ցՅիսուս։
22. Փիլիպպոսը եկաւ եւ Անդրէասին ասաց: Անդրէասը եւ Փիլիպպոսն էլ Յիսուսին ասացին:
22 Փիլիպպոս եկաւ ու Անդրէասին ըսաւ եւ յետոյ Անդրէաս ու Փիլիպպոս մէկտեղ Յիսուսին ըսին։
Գայ Փիլիպպոս եւ ասէ ցԱնդրէաս, Անդրէաս եւ Փիլիպպոս ասեն ցՅիսուս:

12:22: Գա՛յ Փիլի՛պպոս եւ ասէ ցԱնդրէաս, Անդրէա՛ս եւ Փիլիպպոս ասեն ցՅիսուս։
22. Փիլիպպոսը եկաւ եւ Անդրէասին ասաց: Անդրէասը եւ Փիլիպպոսն էլ Յիսուսին ասացին:
22 Փիլիպպոս եկաւ ու Անդրէասին ըսաւ եւ յետոյ Անդրէաս ու Փիլիպպոս մէկտեղ Յիսուսին ըսին։
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12:2222: Филипп идет и говорит о том Андрею; и потом Андрей и Филипп сказывают о том Иисусу.
12:22  ἔρχεται ὁ φίλιππος καὶ λέγει τῶ ἀνδρέᾳ· ἔρχεται ἀνδρέας καὶ φίλιππος καὶ λέγουσιν τῶ ἰησοῦ.
12:22. ἔρχεται ( It-cometh ,"ὁ (the-one) Φίλιππος (a-Filippos,"καὶ (and) λέγει (it-fortheth) τῷ (unto-the-one) Ἀνδρέᾳ: (unto-an-Andreas) ἔρχεται ( it-cometh ,"Ἀνδρέας (an-Andreas) καὶ (and) Φίλιππος (a-Filippos,"καὶ (and) λέγουσιν (they-fortheth) τῷ (unto-the-one) Ἰησοῦ. (unto-an-Iesous)
12:22. venit Philippus et dicit Andreae Andreas rursum et Philippus dixerunt IesuPhilip cometh and telleth Andrew. Again Andrew and Philip told Jesus.
22. Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus.
Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus:

22: Филипп идет и говорит о том Андрею; и потом Андрей и Филипп сказывают о том Иисусу.
12:22  ἔρχεται ὁ φίλιππος καὶ λέγει τῶ ἀνδρέᾳ· ἔρχεται ἀνδρέας καὶ φίλιππος καὶ λέγουσιν τῶ ἰησοῦ.
12:22. venit Philippus et dicit Andreae Andreas rursum et Philippus dixerunt Iesu
Philip cometh and telleth Andrew. Again Andrew and Philip told Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
22: Филипп не решился сам доложить о желании еллинов Христу. Во первых, его могло смущать тут воспоминание о заповеди, данной Христом относительно язычников (Мф. 10:5) и слово Христа по поводу просьбы хананеянки (Мф. 15:24) а, во-вторых, Филипп видел, как восторженно Христос был принят иудейским народом, и думал, что беседа Христа, и притом, вероятно, во храме, с еллинами, возбудит к Нему раздражение в иудеях и даст повод выставить против Христа обвинение в том, что Он душою чужд своему народу (ср. 7:35; 8:48). Но Андрей, к которому обратился за советом Филипп, был более решителен и нашел возможным сказать о желании еллинов Христу. Андрею могли припомниться и случаи такого рода, как, напр., исцеление Христом слуги Капернаумского сотника, беседа Христа с Самарянкою и, наконец, Его слово: "приходящего ко Мне не изгоню вон" (Ин. 6:37).
Adam Clarke: Commentary on the Bible - 1831
12:22: Andrew and Philip tell Jesus - How pleasing to God is this union, when the ministers of his Gospel agree and unite together to bring souls to Christ. But where self-love prevails, and the honor that comes from God is not sought, this union never exists. Bigotry often ruins every generous sentiment among the different denominations of the people of God.
Albert Barnes: Notes on the Bible - 1834
12:22: Telleth Andrew - Why he did not at once tell Jesus is not known. Possibly he was doubtful whether Jesus would wish to converse with Gentiles, and chose to consult with Andrew about it.
Tell Jesus - Whether the Greeks were with them cannot be determined. From the following discourse if would seem probable that they were, or at least that Jesus admitted them to his presence and delivered the discourse to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: Andrew: Joh 1:40, Joh 1:41, Joh 6:8
Andrew and: Mat 10:5; Mar 10:13, Mar 10:14; Luk 9:49, Luk 9:50
John Gill
12:22 Philip cometh and telleth Andrew,.... The request the Greeks made to him, and this he did, that he might have his advice in this matter; and that not only because he might be a senior man as well as apostle, but because he was of the same town, and might know these men as well as Philip:
and again, Andrew and Philip told Jesus; after they had consulted together, whether it was proper or not, to move this thing to their master; since he had forbid them going in the way of the Gentiles, they agreed to acquaint him with it, that he might do his pleasure.
Robert Jamieson, A. R. Fausset and David Brown
12:22 Philip . . . telleth Andrew--As follow townsmen of Bethsaida (Jn 1:44), these two seem to have drawn to each other.
Andrew and Philip tell Jesus--The minuteness of these details, while they add to the graphic force of the narrative, serves to prepare us for something important to come out of this introduction.
12:2312:23: Եւ Յիսուս պատասխանի՛ ետ նոցա՝ եւ ասէ. Եհա՛ս ժամ զի փառաւորեսցի՛ Որդի մարդոյ։
23. Եւ Յիսուս նրանց պատասխանեց ու ասաց. «Հասաւ ժամը, որ փառաւորուի մարդու Որդին:
23 Յիսուս ալ պատասխան տուաւ անոնց ու ըսաւ. «Ժամանակը հասաւ, որ փառաւորուի Որդին մարդոյ։
Եւ Յիսուս պատասխանի ետ նոցա եւ ասէ. Եհաս ժամ զի փառաւորեսցի Որդի մարդոյ:

12:23: Եւ Յիսուս պատասխանի՛ ետ նոցա՝ եւ ասէ. Եհա՛ս ժամ զի փառաւորեսցի՛ Որդի մարդոյ։
23. Եւ Յիսուս նրանց պատասխանեց ու ասաց. «Հասաւ ժամը, որ փառաւորուի մարդու Որդին:
23 Յիսուս ալ պատասխան տուաւ անոնց ու ըսաւ. «Ժամանակը հասաւ, որ փառաւորուի Որդին մարդոյ։
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12:2323: Иисус же сказал им в ответ: пришел час прославиться Сыну Человеческому.
12:23  ὁ δὲ ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων, ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου.
12:23. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἀποκρίνεται ( it-separateth-off ) αὐτοῖς (unto-them) λέγων (forthing,"Ἐλήλυθεν (It-hath-had-come-to-come) ἡ (the-one) ὥρα (an-hour) ἵνα (so) δοξασθῇ (it-might-have-been-reckoned-to) ὁ (the-one) υἱὸς (a-son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
12:23. Iesus autem respondit eis dicens venit hora ut clarificetur Filius hominisBut Jesus answered them, saying: The hour is come that the Son of man should be glorified.
23. And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified.
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified:

23: Иисус же сказал им в ответ: пришел час прославиться Сыну Человеческому.
12:23  ὁ δὲ ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων, ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου.
12:23. Iesus autem respondit eis dicens venit hora ut clarificetur Filius hominis
But Jesus answered them, saying: The hour is come that the Son of man should be glorified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
23: Христос ничего не ответил по поводу просьбы еллинов. Речь Его, по-видимому, обращена к Филиппу и Андрею (сказал им в ответ). В этой речи Он говорит, что час Его удаления настал. Ему предстоит теперь смерть, и пришедшие к Нему представители языческого мира как бы напоминают Ему, что Ему пора принести душу Свою для блага всего человечества. Но совершение искупления, конечно, есть самое высшее дело Мессии, и потому Христос называет смерть Свою Своим прославлением. Пришел час Ему умереть, но с тем вместе и прославиться, и прославление Его настолько превышает унижение, какое Господь примет в смерти, что Он о смерти даже и не говорит, а только о прославлении. При этом Он говорит не: "Мне", а "Сыну Человеческому". Это обычное у Иоанна обозначение Мессии здесь имеет особенное значение. Господь этим хочет сказать, что Он явится искупителем не одного израильского народа, а всего рода человеческого: "Сын Человеческий". Он принадлежал всему человечеству.
Adam Clarke: Commentary on the Bible - 1831
12:23: The hour is come, that the Son of man, etc. - The time is just at hand in which the Gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches. The disciples were the first fruits of the Jews; these Greeks, the first fruits of the Gentiles.
Albert Barnes: Notes on the Bible - 1834
12:23: The hour is come - The time is come. The word "hour" commonly means a definite part or a division of a day; but it also is used to denote a brief period, and a fixed, definite, determined time. It is used in this sense here. The appointed, fixed time is come - that is, is so near at hand that it may be said to be come.
The Son of man - This is the favorite title which Jesus gives to himself, denoting his union with man, and the interest he felt in his welfare. The title is used here rather than "The Son of God," because as a man he had been humble, poor, and despised; but the time had come when, as a man, he was to receive the appropriate honors of the Messiah.
Be glorified - Be honored in an appropriate way - that is, by the testimony which God would give to him at his death, by his resurrection, and by his ascension to glory. See Joh 7:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: The hour: Joh 13:31, Joh 13:32, Joh 17:1-5, Joh 17:9, Joh 17:10; Isa 49:5, Isa 49:6, Isa 53:10-12, Isa 55:5, Isa 60:9; Mat 25:31; Pe1 2:9, Pe1 2:10
John Gill
12:23 And Jesus answered them,.... Not directly and particularly; he did not in plain terms signify what was his will, whether these Greeks should be admitted or not; and yet expressed himself in such a manner as shows he was not averse to it, but was pleased with it, and takes notice of it, as an evidence of the near approach of his glorification:
saying, the hour is come, that the son of man should be glorified; by rising from the dead, ascending to heaven, sitting at the right hand of God, and from thence pouring forth the Spirit upon his disciples, who should go and preach the Gospel to the Gentiles, as well as Jews; and which would issue in the conversion of many of them, and so in his glory, of which the coming of these Greeks was an earnest. But he intimates, in the next verse, that he must first die.
John Wesley
12:23 The hour is come that the Son of man should be glorified - With the Father and in the sight of every creature. But he must suffer first.
Robert Jamieson, A. R. Fausset and David Brown
12:23 Jesus answered them, The hour is come that the Son of man should be glorified--that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"--a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.
12:2412:24: Ամէն ամէն ասե՛մ ձեզ. եթէ ոչ հատն ցորենոյ անկեալ յերկիր մեռանիցի,
24. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ. եթէ ցորենի հատիկը հողի մէջ ընկնելով չմեռնի, միայն հատիկն ինքը կը մնայ, իսկ եթէ մեռնի, բազում արդիւնք կը տայ:
24 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Եթէ ցորենին հատը հողին մէջ իյնալով չմեռնի, ինք մինակ կը մնայ. բայց եթէ մեռնի, շատ արդիւնք կը բերէ’։
Ամէն ամէն ասեմ ձեզ. Եթէ ոչ հատն ցորենոյ անկեալ յերկիր մեռանիցի, ինքն միայն կայ. ապա եթէ մեռանիցի, բազում արդիւնս առնէ:

12:24: Ամէն ամէն ասե՛մ ձեզ. եթէ ոչ հատն ցորենոյ անկեալ յերկիր մեռանիցի,
24. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ. եթէ ցորենի հատիկը հողի մէջ ընկնելով չմեռնի, միայն հատիկն ինքը կը մնայ, իսկ եթէ մեռնի, բազում արդիւնք կը տայ:
24 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Եթէ ցորենին հատը հողին մէջ իյնալով չմեռնի, ինք մինակ կը մնայ. բայց եթէ մեռնի, շատ արդիւնք կը բերէ’։
zohrab-1805▾ eastern-1994▾ western am▾
12:2424: Истинно, истинно говорю вам: если пшеничное зерно, пав в землю, не умрет, то останется одно; а если умрет, то принесет много плода.
12:24  ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.
12:24. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐὰν (if-ever) μὴ (lest) ὁ (the-one) κόκκος (a-kernel) τοῦ (of-the-one) σίτου (of-a-grain) πεσὼν (having-had-fallen) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) ἀποθάνῃ, (it-might-have-had-died-off,"αὐτὸς (it) μόνος (alone) μένει: (it-stayeth) ἐὰν (if-ever) δὲ (moreover) ἀποθάνῃ, (it-might-have-had-died-off,"πολὺν (to-much) καρπὸν (to-a-fruit) φέρει. (it-beareth)
12:24. amen amen dico vobis nisi granum frumenti cadens in terram mortuum fueritAmen, amen, I say to you, unless the grain of wheat falling into the ground die,
24. Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit.
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit:

24: Истинно, истинно говорю вам: если пшеничное зерно, пав в землю, не умрет, то останется одно; а если умрет, то принесет много плода.
12:24  ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.
12:24. amen amen dico vobis nisi granum frumenti cadens in terram mortuum fuerit
Amen, amen, I say to you, unless the grain of wheat falling into the ground die,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
24: Так как ученики, под влиянием торжественной встречи Христа с народом, могли истолковать слова Христа о прославлении Его в смысле обещания каких-либо новых чудес, то Господь с особенной силой (два раза повторенное "истинно") отклоняет такое понимание Его слов. Нет, не внешнее прославление ожидает Его теперь, а, напротив, унижение, смерть. Но эта смерть является необходимым условием для возникновения новой, более богатой и разнообразной жизни. Он должен отдать Свою душу или жизнь для того, чтобы спасение, Им принесенное, вышло из ограниченных рамок иудейства и стало достоянием всего мира. Такой смысл имеет эта притча о зерне, которое, умирая, т. е. разлагаясь в земле, дает от себя новый росток, на котором появляется уже много зерен (плодов). Таким образом, здесь выражена мысль о том, что в лице Господа Иисуса Христа заключена жизнь всей Церкви, что каждый верующий отображает в себе Христа, живет с Ним и в Нем.

Заметить нужно, что, если и язычники стали прислушиваться к словам Христа, то и они могли не только уразуметь их смысл, так как и у них в их мистериях зерно играло большую роль как символ жизни.
Adam Clarke: Commentary on the Bible - 1831
12:24: Except a corn of wheat fall into the ground and die - Our Lord compares himself to a grain of wheat; his death, to a grain sown and decomposed in the ground; his resurrection, to the blade which springs up from the dead grain; which grain, thus dying, brings forth an abundance of fruit. I must die to be glorified; and, unless I am glorified, I can not establish a glorious Church of Jews and Gentiles upon earth. In comparing himself thus to a grain of wheat, our Lord shows us: -
1. The cause of his death - the order of God, who had rated the redemption of the world at this price; as in nature he had attached the multiplication of the corn to the death or decomposition of the grain.
2. The end of his death - the redemption of a lost world; the justification, sanctification, and glorification of men: as the multiplication of the corn is the end for which the grain is sown and dies.
3. The mystery of his death, which we must credit without being able fully to comprehend, as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done.
The greatest philosopher that ever existed could not tell how one grain became thirty, sixty, a hundred, or a thousand - how it vegetated in the earth - how earth, air, and water, its component parts, could assume such a form and consistence, emit such odours, or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat, for instance, is assimilated to the very nature of the bodies that receive it, and how it becomes flesh and blood, nerves, sinews, bones, etc. All we can say is, the thing is so; and it has pleased God that is should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ, which we can neither explain nor comprehend. All we should say here is, It is by this means that the world was redeemed - through this sacrifice men are saved: it has pleased God that it should be so, and not otherwise. Some say: "Our Lord spoke this according to the philosophy of those days, which was by no means correct." But, I would ask, has ever a more correct philosophy on this point appeared? Is it not a physical truth that the whole body of the grain dies, is converted into fine earth, which forms the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil; and that nothing lives but the germ, which was included in this body, and which must die also, if it did not receive, from the death or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though the body of our Lord died, there was still the germ, the quickening power of the Divinity, which re-animated that body, and stamped the atonement with infinite merit. Thus the merit was multiplied; and, through the death of that one person, the man Christ Jesus united to the eternal Word, salvation was procured for the whole world. Never was a simile more appropriate, nor an illustration more happy or successful.
Albert Barnes: Notes on the Bible - 1834
12:24: Verily, verily - An expression denoting the great importance of what he was about to say. We cannot but admire the wisdom by which he introduces the subject of his death. They had seen his triumph. They supposed that he was about to establish his kingdom. He told them that the time had come in which he was to be glorified, but not in the manner in which they expected. It was to be by his death. But as they would not at once see how this could be, as it would appear to dash their hopes, he takes occasion to illustrate it by a beautiful comparison. All the beauty and richness of the harvest results from the fact that the grain had died. If it had not died it would never have germinated or produced the glory of the yellow harvest. So with him. By this he still keeps before them the truth that he was to be glorified, but he delicately and beautifully introduces the idea still that he must die.
A corn - A grain.
Of wheat - Any kind of grain - wheat, barley; etc. The word includes all grain of this kind.
Into the ground - Be buried in the earth, so as to be accessible by the proper moisture.
And die - The whole body or substance of the grain, except the germ, dies in the earth or is decomposed, and this decomposed substance constitutes the first nourishment of the tender germ a nutriment wonderfully adapted to it, and fitted to nourish it until it becomes vigorous enough to derive its support entirely from the ground. In this God has shown his wisdom and goodness. No one thing could be more evidently fitted for another than this provision made in the grain itself for the future wants of the tender germ.
Abideth alone - Produces no fruit. It remains without producing the rich and beautiful harvest. So Jesus intimates that it was only by his death that he would be glorified in the salvation of men, and in the honors and rewards of heaven, Heb 2:9; "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor." Phi 2:8-9; "he humbled himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him," etc. Heb 12:2; "who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." See also Eph 1:20-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Except: Psa 72:16; Co1 15:36-38
if: Joh 12:32, Joh 12:33; Psa 22:15, Psa 22:22-31; Isa 53:10-12; Heb 2:9, Heb 2:10; Rev 7:9-17
Geneva 1599
12:24 (5) Verily, verily, I say unto you, Except a corn of wheat fall into the ground and (b) die, it abideth alone: but if it die, it bringeth forth much fruit.
(5) The death of Christ is as it were a sowing, which seems to be a dying of the corn, but indeed is the cause of a much greater harvest: and such as is the condition of the head, so will be the condition of the members.
(b) A wheat corn dies when it is changed in the ground, and becomes the root of a fruitful new plant.
John Gill
12:24 Verily, verily, I say unto you,.... This is a certain truth in nature, Christ was about to assert; and what he signifies by it would be a certain fact, and which he mentions, that his death might not be a stumbling block to his disciples, or any objection to his glorification; but was rather to be considered as a means of it, and necessary in order to it:
except a corn of wheat fall into the ground; or is sown in the earth; for sowing with the Jews is expressed by the falling of the seed into the earth; See Gill on Mt 13:4; and is a very fit phrase to set forth the death of Christ by, who fell a sacrifice to justice by the hands of men:
and die; or is corrupted, and putrefies; and which is done in three days time in moist land, but is longer in dry ground ere it perishes (z): and a corn of wheat is almost the only seed, that being cast into the earth, does die; and therefore is very aptly used by Christ:
Tit abideth alone; a mere single corn as it is:
but if it die; if it wastes, consumes, and rots, as it does, being cast into the earth, in the time before mentioned:
Tit bringeth forth much fruit; it shoots out, and rises above ground, and appears in blade, and stalk, and ear, and produces many corns or grains of wheat; all which our Lord intends should be accommodated to himself, and to his death, and the fruits of it. He compares himself to a corn of wheat; to wheat, for the choiceness and excellency of it above all other grain, he being the chiefest among ten thousand, angels or men; and for the purity and cleanness of it, he being, even in his human nature, pure, and free from sin; and for its fruitfulness, he being fruitful in himself, and the cause of all fruitfulness in his people; and for its usefulness for food, he being the bread of life, and the finest of the wheat: and whereas the wheat must be threshed, and ground, and sifted, and kneaded, and baked, before it is fit for food; all this may express the sufferings and death of Christ, in order to be proper food for the faith of his people: and Christ here compares himself to a single corn of wheat, because he was of little account among men, and but little or nothing was expected by them from him; and chiefly because he was alone in the salvation of his people. The death of Christ is signified by the falling of the corn of wheat into the ground, and dying, and shows that Christ's death was not accidental, but designed; it was determined in the counsels and purposes of God, and intended for his glory and the redemption of men; even as wheat falls out of the hands of the sower, not casually, but on purpose, that it may die and spring up again, and produce an increase: and also, that the death of Christ was voluntary, both on his Father's part, and on his own; and was real, and not in appearance only, and yet was but for a short time; as the corn of wheat that dies, soon revives again, and is quickly above ground, so Christ, though he really died, did not long continue under the power of death, but rose again the third day, and now lives for ever. Moreover, Christ intimates by this simile, that if he had not died, he should have been alone; not without his Father, and the blessed Spirit; nor without the holy and elect angels, but without any of the sons of men, who all fell and died in Adam; and had not Christ died, none of them would have lived; none of them could have been justified; nor could their sins have been expiated; nor would any of them have been regenerated: Christ must have been without them in heaven; wherefore he chose rather to die for them, that they might be for ever with him, than be alone in the human nature. And he further observes hereby, that his death would be productive of much fruit; which may be understood both of a large harvest of souls, that should be saved, among Jews, and Gentiles, and especially the latter; and of the blessings of grace, as redemption, justification, peace, pardon, and eternal life, that should follow upon it.
(z) Rabbenu Samson & Bartenora in Misn. Celaim, c. 2. sect. 3.
John Wesley
12:24 Unless a grain of wheat die - The late resurrection of Lazarus gave our Lord a natural occasion of speaking on this subject. And agreeable to his infinite knowledge, he singles out, from among so many thousands of seeds, almost the only one that dies in the earth: and which therefore was an exceeding proper similitude, peculiarly adapted to the purpose for which he uses it. The like is not to be found in any other grain, except millet, and the large bean.
Robert Jamieson, A. R. Fausset and David Brown
12:24 Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit--The necessity of His death is here brightly expressed, and its proper operation and fruit--life springing forth out of death--imaged forth by a beautiful and deeply significant law of the vegetable kingdom. For a double reason, no doubt, this was uttered--to explain what he had said of His death, as the hour of His own glorification, and to sustain His own Spirit under the agitation which was mysteriously coming over it in the view of that death.
12:2512:25: ի՛նքն միայն կայ. ապա թէ մեռանիցի, բազո՛ւմ արդիւնս առնէ։ Որ սիրէ զա՛նձն իւր՝ արձակէ՛ զնա. եւ որ ատեա՛յ զանձն իւր յաշխարհիս յայսմիկ, ՚ի կեա՛նսն յաւիտենակա՛նս պահեսցէ զնա[1868]։ [1868] Ոմանք. Միայն կեայ. ապա եթէ մե՛՛. եւ ոմանք. Ապ եթէ։
25. Ով սիրում է իր անձը, կը կորցնի այն, իսկ ով այս աշխարհում իր անձն ատում է, այն կը պահի յաւիտենական կեանքի համար:
25 Ան որ իր անձը կը սիրէ, պիտի կորսնցնէ զանիկա եւ ան որ իր անձը այս աշխարհին մէջ կ’ատէ, յաւիտենական կեանքին համար պիտի պահէ զանիկա։
Որ սիրէ զանձն իւր` [67]արձակէ զնա. եւ որ ատեայ զանձն իւր յաշխարհիս յայսմիկ` ի կեանսն յաւիտենականս պահեսցէ զնա:

12:25: ի՛նքն միայն կայ. ապա թէ մեռանիցի, բազո՛ւմ արդիւնս առնէ։ Որ սիրէ զա՛նձն իւր՝ արձակէ՛ զնա. եւ որ ատեա՛յ զանձն իւր յաշխարհիս յայսմիկ, ՚ի կեա՛նսն յաւիտենակա՛նս պահեսցէ զնա[1868]։
[1868] Ոմանք. Միայն կեայ. ապա եթէ մե՛՛. եւ ոմանք. Ապ եթէ։
25. Ով սիրում է իր անձը, կը կորցնի այն, իսկ ով այս աշխարհում իր անձն ատում է, այն կը պահի յաւիտենական կեանքի համար:
25 Ան որ իր անձը կը սիրէ, պիտի կորսնցնէ զանիկա եւ ան որ իր անձը այս աշխարհին մէջ կ’ատէ, յաւիտենական կեանքին համար պիտի պահէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:2525: Любящий душу свою погубит ее; а ненавидящий душу свою в мире сем сохранит ее в жизнь вечную.
12:25  ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῶ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν.
12:25. ὁ (The-one) φιλῶν (caring-unto) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἀπολλύει (it-destructeth-off) αὐτήν, (to-it,"καὶ (and) ὁ (the-one) μισῶν (hating-unto) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) τούτῳ (unto-the-one-this) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) φυλάξει (it-shall-guard) αὐτήν. (to-it)
12:25. ipsum solum manet si autem mortuum fuerit multum fructum adfert qui amat animam suam perdet eam et qui odit animam suam in hoc mundo in vitam aeternam custodit eamItself remaineth alone. But if it die it bringeth forth much fruit. He that loveth his life shall lose it and he that hateth his life in this world keepeth it unto life eternal.
25. He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.
He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal:

25: Любящий душу свою погубит ее; а ненавидящий душу свою в мире сем сохранит ее в жизнь вечную.
12:25  ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῶ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν.
12:25. ipsum solum manet si autem mortuum fuerit multum fructum adfert qui amat animam suam perdet eam et qui odit animam suam in hoc mundo in vitam aeternam custodit eam
Itself remaineth alone. But if it die it bringeth forth much fruit. He that loveth his life shall lose it and he that hateth his life in this world keepeth it unto life eternal.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
25: - 26: Такая же готовность к самопожертвованию должна отличать и учеников Христа. Объясн. см. в Мф. 10:39: и 16:25: и парал.

Что касается награды, какую обещает Господь Своим последователям, то Иоанн здесь несколько своеобразно выражает то, что указано у Мф. 10:32, 34: и Мк. 8:38.
Adam Clarke: Commentary on the Bible - 1831
12:25: He that loveth his life - See on Mat 10:39 (note); Luk 14:26 (note). I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting honor, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, lay down their lives for the truth; and, if they do, they shall receive them again with everlasting honor.
Albert Barnes: Notes on the Bible - 1834
12:25: He that loveth his life ... - This was a favorite principle, a sort of "axiom" with the Lord Jesus, which he applied to himself as well as to his followers. See the Mat 10:39 note; Luk 9:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: that loveth: Mat 10:39, Mat 16:25, Mat 19:29; Mar 8:35; Luk 9:23, Luk 9:24, Luk 17:33; Act 20:24, Act 21:13; Heb 11:35; Rev 12:11
hateth: Gen 29:30-33; Ecc 2:17; Luk 14:26
John Gill
12:25 He that loveth his life shall lose it,.... The sense is, that whoever is so in love with this present temporal life, as to be anxiously careful of it, and takes all precautions to secure it; and rather than to expose it to any danger, chooses to deny the faith of Christ, and desert his cause and interest; as such an one shall not long enjoy this life, so he shall come short of an eternal one:
and he that hateth his life in this world: on the other hand, whoever seems careless about it, and not to consult the safety of it, but is unconcerned about it; yea, as if he was throwing it away, as of no great moment and significancy, rather than do anything to preserve it, which would be scandalous to himself, and be dishonourable to his Lord and master; he
shall keep it unto life eternal: he shall be preserved in his temporal life, in a remarkable manner, until he has done the will and work of God, notwithstanding all attempts upon it; and he shall appear to have that spiritual life, which is the beginning and pledge of, and which springs up unto, and issues in eternal life; and that he shall enjoy in the world to come. This Christ said to let his disciples and followers know, that they must suffer and die, as well as he, though not on the same account, and for the self-same reasons; and that their sufferings and death in his cause, and for his Gospel, would turn to their advantage.
John Wesley
12:25 He that loveth his life - More than the will of God; shall lose it eternally: and he that hateth his life - In comparison of the will of God, shall preserve it. Mt 10:39.
Robert Jamieson, A. R. Fausset and David Brown
12:25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal--(See on Lk 9:24). Did our Lord mean to exclude Himself from the operation of the great principle here expressed--self-renunciation, the law of self-preservation; and its converse, self-preservation, the law of self-destruction? On the contrary, as He became Man to exemplify this fundamental law of the Kingdom of God in its most sublime form, so the very utterance of it on this occasion served to sustain His own Spirit in the double prospect to which He had just alluded.
12:2612:26: Եթէ ոք զի՛ս պաշտիցէ, զկնի՛ իմ եկեսցէ. եւ ուր ե՛սն եմ, ա՛նդ եւ պաշտօնեա՛յն իմ եղիցի. եթէ ոք զի՛ս պաշտիցէ, պատուեսցէ՛ զնա Հայրն իմ[1869]։ էգ [1869] Ոմանք. Զիս պաշտեսցէ, զկնի։
26. Եթէ մէկն ինձ ծառայի, իմ յետեւից կը գայ. եւ ուր ես եմ, այնտեղ կը լինի եւ իմ ծառան. եթէ մէկը ինձ ծառայի, նրան կը պատուի իմ Հայրը:
26 Եթէ մէկը ինծի կը ծառայէ, թող իմ ետեւէս գայ ու ես ո՛ւր որ եմ, իմ ծառաս ալ հոն պիտի ըլլայ. եթէ մէկը ինծի կը ծառայէ, Հայրը պիտի պատուէ զանիկա»։
Եթէ ոք զիս պաշտիցէ, զկնի իմ եկեսցէ. եւ ուր եսն եմ, անդ եւ պաշտօնեայն իմ եղիցի. եթէ ոք զիս պաշտիցէ, պատուեսցէ զնա Հայրն իմ:

12:26: Եթէ ոք զի՛ս պաշտիցէ, զկնի՛ իմ եկեսցէ. եւ ուր ե՛սն եմ, ա՛նդ եւ պաշտօնեա՛յն իմ եղիցի. եթէ ոք զի՛ս պաշտիցէ, պատուեսցէ՛ զնա Հայրն իմ[1869]։ էգ
[1869] Ոմանք. Զիս պաշտեսցէ, զկնի։
26. Եթէ մէկն ինձ ծառայի, իմ յետեւից կը գայ. եւ ուր ես եմ, այնտեղ կը լինի եւ իմ ծառան. եթէ մէկը ինձ ծառայի, նրան կը պատուի իմ Հայրը:
26 Եթէ մէկը ինծի կը ծառայէ, թող իմ ետեւէս գայ ու ես ո՛ւր որ եմ, իմ ծառաս ալ հոն պիտի ըլլայ. եթէ մէկը ինծի կը ծառայէ, Հայրը պիտի պատուէ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: Кто Мне служит, Мне да последует; и где Я, там и слуга Мой будет. И кто Мне служит, того почтит Отец Мой.
12:26  ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ.
12:26. ἐὰν (If-ever) ἐμοί (unto-ME) τις (a-one) διακονῇ (it-might-raise-through-unto,"ἐμοὶ (unto-ME) ἀκολουθείτω, (it-should-path-along-unto,"καὶ (and) ὅπου (to-which-of-whither) εἰμὶ (I-be) ἐγὼ (I,"ἐκεῖ (thither) καὶ (and) ὁ (the-one) διάκονος (a-raiser-through) ὁ (the-one) ἐμὸς (mine) ἔσται : ( it-shall-be ) ἐάν (if-ever) τις (a-one) ἐμοὶ (unto-ME) διακονῇ (it-might-raise-through-unto) τιμήσει (it-shall-valuate-unto) αὐτὸν (to-it) ὁ (the-one) πατήρ. (a-Father)
12:26. si quis mihi ministrat me sequatur et ubi sum ego illic et minister meus erit si quis mihi ministraverit honorificabit eum Pater meusIf any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, him will my Father honour.
26. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the Father honour.
If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour:

26: Кто Мне служит, Мне да последует; и где Я, там и слуга Мой будет. И кто Мне служит, того почтит Отец Мой.
12:26  ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ.
12:26. si quis mihi ministrat me sequatur et ubi sum ego illic et minister meus erit si quis mihi ministraverit honorificabit eum Pater meus
If any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, him will my Father honour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:26: If any man serve me - Christ is a master in a twofold sense:
1. To instruct men.
2. To employ and appoint them their work. He who wishes to serve Christ must become:
1. His disciple or scholar, that he may be taught:
2. His servant, that he may be employed by and obey his master. To such a person a twofold promise is given:
1. He shall be with Christ, in eternal fellowship with him; and
2. He shall be honored by the Lord: he shall have an abundant recompense in glory; but how great, eye hath not seen, ear heard, nor hath it entered into the heart of man to conceive.
How similar to this is the saying of Creeshna (an incarnation of the supreme God, according to the Hindoo theology) to his disciple Arjoon! "If one whose ways were ever so evil serve me alone, he soon becometh of a virtuous spirit, is as respectable as the just man, and obtaineth eternal happiness. Consider this world as a finite and joyless place, and serve me. Be of my mind, my servant, my adorer, and bow down before me. Unite thy soul unto me, make me thy asylum, and thou shalt go unto me." And again: "I am extremely dear to the wise man, and he is dear to me-I esteem the wise man even as myself, because his devout spirit dependeth upon me alone as his ultimate resource." Bhagvat Geeta, pp. 71 and 82.
The rabbins have an extravagant saying, viz. "God is more concerned for the honor of the just man than for his own."
Albert Barnes: Notes on the Bible - 1834
12:26: Serve me - Will be my disciple, or will be a Christian. Perhaps this was said to inform the Greeks Joh 12:20 of the nature of his religion.
Let him follow me - Let him imitate me; do what I do, bear what I bear, and love what I love. He is discoursing here particularly of his own sufferings and death, and this passage has reference, therefore, to calamity and persecution. "You see me triumph - you see (me enter Jerusalem, and you supposed that my kingdom was to be set up without opposition or calamity; but it is not. I am to die; and if you will serve me, you must follow me even in these scenes of calamity; be willing to endure trial and to bear shame, looking for future reward."
Where I am - See Joh 14:3; Joh 17:24. That is, he shall be in heaven, where the Son of God then was in his divine nature, and where he would be as the glorified Messiah. See the notes at Joh 3:13. The natural and obvious meaning of the expression "I am" implies that he was then in heaven. The design of this verse is to comfort them in the midst of persecution and trial. They were to follow him to any calamity; but, as he was to be glorified as the result of his sufferings, so they also were to look for their reward in the kingdom of heaven, Rev 3:21; "To him that overcometh will I grant to sit with me in my throne."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: serve: Joh 13:16, Joh 14:15, Joh 15:20; Luk 6:46; Rom 1:1, Rom 14:18; Co2 4:5; Gal 1:10; Col 3:24, Col 4:12; Pe2 1:1; Jo1 5:3; Jde 1:1
let: Joh 10:27, Joh 21:22; Num 14:24, Num 32:11; Mat 16:24; Mar 8:34; Luk 9:23; Eph 5:1, Eph 5:2; Rev 14:4
where: Joh 14:3, Joh 17:24; Psa 17:15; Mat 25:21; Co2 5:8; Phi 1:23; Th1 4:17, Th1 4:18
him: Joh 14:21-23; Sa1 2:30; Pro 27:18
John Gill
12:26 If any man serve, me,.... Or is willing to be a servant of Christ, and to be esteemed as such;
let him follow me; as in the exercise of the graces of love, humility, patience, self-denial, and resignation of will to the will of God, and in the discharge of every duty, walking as he walked, so in a way of suffering; for as the master, so the servants, as the head, so the members, through many tribulations, must enter the kingdom; to which he encourages by the following things:
and where I am; in heaven, as he now was, as the Son of God; or "where I shall be", as the Syriac and Persic versions render it, even as man, in the human nature, when raised from the dead:
there shall also my servant be; when he has done his work, and the place is prepared for him, and he for that, and where he shall ever abide; and as a further encouragement, he adds,
if any man serve me, him will my Father honour; by accepting his service, affording him his gracious presence here, and by giving him eternal glory hereafter, to which he has called him.
John Wesley
12:26 Let him follow me - By hating his life: and where I am - In heaven. If any man serve me - Thus, him will the Father honour.
Robert Jamieson, A. R. Fausset and David Brown
12:26 If any man serve me, let him follow me; and where I am, there shall also my servant be: If any man serve me, him will my Father honour--Jesus here claims the same absolute subjection to Himself, as the law of men's exaltation to honor, as He yielded to the Father.
12:2712:27: Բայց այժմ անձն իմ խռովեա՛լ է. եւ զի՞նչ ասացից՝ եթէ Հա՛յր ապրեցո՛ զիս ՚ի ժամանակէ աստի յայսմանէ. այլ վասն այնորիկ եկի ՚ի ժա՛մս յայս[1870]։ [1870] Ոսկան. Զիս ՚ի ժամէ աստի յայս՛՛... եկի ես ՚ի ժամս յայս։
27. Բայց այժմ հոգիս խռովուած է. եւ ի՞նչ ասեմ. Հա՛յր, փրկի՛ր ինձ այս ժամից: Բայց ես հէնց այս բանի համար եմ եկել այս ժամին:
27 «Հիմա իմ հոգիս խռոված է եւ ի՞նչ ըսեմ. ‘Հա՛յր, զիս ազատէ այս ժամէն’. բայց ես եկայ այս ժամուան համար։
Բայց այժմ անձն իմ խռովեալ է. եւ զի՞նչ ասացից, եթէ. Հայր, ապրեցո զիս ի ժամէ աստի յայսմանէ. այլ վասն այնորիկ եկի ի ժամս յայս:

12:27: Բայց այժմ անձն իմ խռովեա՛լ է. եւ զի՞նչ ասացից՝ եթէ Հա՛յր ապրեցո՛ զիս ՚ի ժամանակէ աստի յայսմանէ. այլ վասն այնորիկ եկի ՚ի ժա՛մս յայս[1870]։
[1870] Ոսկան. Զիս ՚ի ժամէ աստի յայս՛՛... եկի ես ՚ի ժամս յայս։
27. Բայց այժմ հոգիս խռովուած է. եւ ի՞նչ ասեմ. Հա՛յր, փրկի՛ր ինձ այս ժամից: Բայց ես հէնց այս բանի համար եմ եկել այս ժամին:
27 «Հիմա իմ հոգիս խռոված է եւ ի՞նչ ըսեմ. ‘Հա՛յր, զիս ազատէ այս ժամէն’. բայց ես եկայ այս ժամուան համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: Душа Моя теперь возмутилась; и что Мне сказать? Отче! избавь Меня от часа сего! Но на сей час Я и пришел.
12:27  νῦν ἡ ψυχή μου τετάρακται. καὶ τί εἴπω; πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης; ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην.
12:27. νῦν (Now) ἡ (the-one) ψυχή (a-breathing) μου (of-me) τετάρακται, (it-had-come-to-be-stirred,"καὶ (and) τί (to-what-one) εἴπω; (I-might-have-had-said?"πάτερ, (Father,"σῶσόν (thou-should-have-saved) με (to-me) ἐκ (out) τῆς (of-the-one) ὥρας (of-an-hour) ταύτης. (of-the-one-this?"ἀλλὰ (Other) διὰ (through) τοῦτο (to-the-one-this) ἦλθον (I-had-came) εἰς (into) τὴν (to-the-one) ὥραν (to-an-hour) ταύτην. (to-the-one-this)
12:27. nunc anima mea turbata est et quid dicam Pater salvifica me ex hora hac sed propterea veni in horam hancNow is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour.
27. Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I unto this hour.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour:

27: Душа Моя теперь возмутилась; и что Мне сказать? Отче! избавь Меня от часа сего! Но на сей час Я и пришел.
12:27  νῦν ἡ ψυχή μου τετάρακται. καὶ τί εἴπω; πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης; ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην.
12:27. nunc anima mea turbata est et quid dicam Pater salvifica me ex hora hac sed propterea veni in horam hanc
Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
27: По замеч. архиепископа Иннокентия, все это, как показывает самое свойство мыслей и слов было произнесено с выражением величия, подобающего Сыну Божию. "Но вдруг светлый взор его покрылся как бы неким сумраком печали. По божественному лицу Его видно было, что в душе Его одно чувство быстро сменяется другим, и происходит как бы некое сильное внутреннее движение и борьба" (9, с. 107). От мысли о славном будущем Господь внезапно переходит к мысли о настоящем, и вот, "душа", которая должна быть возненавидена, отзывается на эту мысль страшно болезненным ощущением. В самом деле, Христос был безгрешен, а смерть, между тем, есть последствие греха. Ясно, что она была особенно ненавистна, противна "душе" Христа, Его святейшей природе. Кроме того, та именно смерть, которую потерпел Христос, была ужасна и потому, что она являлась наказанием за грехи всего человечества. Христос в этой смерти Своей должен был вкусить всю горечь той чаши, которую Правосудие Божие уготовало грешному человечеству.

И что Мне сказать? Господь так потрясен мыслью о смерти, предвкушением ее горечи, что не находит соответственных слов для выражения Своих чувств. Но это состояние продолжается только несколько мгновений.

Отче! избавь Меня от часа сего! Это - не просьба, а вопрос. Господь как бы размышляет Сам с Собою: "скажу ли Отцу, чтобы Он избавил Меня? - Но на сей час Я и пришел. Нет, Я должен идти на эту смертную борьбу, должен совершить дело, для которого Я и пришел. Пусть совершится все, что судил Мне праведный суд Божий". Христос поборол невольный страх смерти.

Очень вероятно, что Иоанн, сообщая об этом кратковременном "борении" Христа со страхом смерти, говорит этим то же, что синоптики хотели сказать своим рассказом о Гефсиманском "борении" Христа (Мф. 26:36-46: и парал.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30 Jesus answered and said, This voice came not because of me, but for your sakes. 31 Now is the judgment of this world: now shall the prince of this world be cast out. 32 And I, if I be lifted up from the earth, will draw all men unto me. 33 This he said, signifying what death he should die. 34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

Honour is here done to Christ by his Father in a voice from heaven, occasioned by the following part of his discourse, and which gave occasion to a further conference with the people. In these verses we have,

I. Christ's address to his Father, upon occasion of the trouble which seized his spirit at this time: Now is my soul troubled, v. 27. A strange word to come from Christ's mouth, and at this time surprising, for it comes in the midst of divers pleasing prospects, in which, one would think, he should have said, Now is my soul pleased. Note, Trouble of soul sometimes follows after great enlargements of spirit. In this world of mixture and change we must expect damps upon our joy, and the highest degree of comfort to be the next degree to trouble. When Paul had been in the third heavens, he had a thorn in the flesh. Observe,

1. Christ's dread of his approaching sufferings: Now is my soul troubled. Now the black and dismal scene began, now were the first throes of the travail of his soul, now his agony began, his soul began to be exceedingly sorrowful. Note, (1.) The sin of our soul was the trouble of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. (2.) The trouble of his soul was designed to ease the trouble of our souls; for, after this, he said to his disciples (ch. xiv. 1), "Let not your hearts be troubled; why should yours be troubled and mine too?" Our Lord Jesus went on cheerfully in his work, in prospect of the joy set before him, and yet submitted to a trouble of soul. Holy mourning is consistent with spiritual joy, and the way to eternal joy. Christ was now troubled, now in sorrow, now in fear, now for a season; but it would not be so always, it would not be so long. The same is the comfort of Christians in their troubles; they are but for a moment, and will be turned into joy.

2. The strait he seems to be in hereupon, intimated in those words, And what shall I say? This does not imply his consulting with any other, as if he needed advice, but considering with himself what was fit to be said now. When our souls are troubled we must take heed of speaking unadvisedly, but debate with ourselves what we shall say. Christ speaks like one at a loss, as if what he should choose he wot not. There was a struggle between the work he had taken upon him, which required sufferings, and the nature he had taken upon him, which dreaded them; between these two he here pauses with, What shall I say? He looked, and there was none to help, which put him to a stand. Calvin observes this as a great instance of Christ's humiliation, that he should speak thus like one at a loss. Quo se magis exinanivit gloriæ Dominus, eo luculentius habemus erga nos amoris specimen--The more entirely the Lord of glory emptied himself, the brighter is the proof of the love he bore us. Thus he was in all points tempted like as we are, to encourage us, when we know not what to do, to direct our eyes to him.

3. His prayer to God in this strait: Father, save me from this hour, ek tes oras tautes--out of this hour, praying, not so much that it might not come as that he might be brought through it. Save me from this hour; this was the language of innocent nature, and its feelings poured forth in prayer. Note, It is the duty and interest of troubled souls to have recourse to God by faithful and fervent prayer, and in prayer to eye him as a Father. Christ was voluntary in his sufferings, and yet prayed to be saved from them. Note, Prayer against a trouble may very well consist with patience under it and submission to the will of God in it. Observe, He calls his suffering this hour, meaning the expected events of the time now at hand. Hereby he intimates that the time of his suffering was, (1.) A set time, set to an hour, and he knew it. It was said twice before that his hour was not yet come, but it was now so near that he might say it was come. (2.) A short time. An hour is soon over, so were Christ's sufferings; he could see through them to the joy set before him.

4. His acquiescence in his Father's will, notwithstanding. He presently corrects himself, and, as it were, recalls what he had said: But for this cause came I to this hour. Innocent nature got the first word, but divine wisdom and love got the last. Note, those who would proceed regularly must go upon second thoughts. The complainant speaks first; but, if we would judge righteously, we must hear the other side. With the second thought he checked himself: For this cause came I to this hour; he does not silence himself with this, that he could not avoid it, there was no remedy; but satisfies himself with this, that he would not avoid it, for it was pursuant to his own voluntary engagement, and was to be the crown of his whole undertaking; should he now fly off, this would frustrate all that had been done hitherto. Reference is here had to the divine counsels concerning his sufferings, by virtue of which it behoved him thus to submit and suffer. Note, This should reconcile us to the darkest hours of our lives, that we were all along designed for them; see 1 Thess. iii. 3.

5. His regard to his Father's honour herein. Upon the withdrawing of his former petition, he presents another, which he will abide by: Father, glorify thy name, to the same purport with Father, thy will be done; for God's will is for his own glory. This expresses more than barely a submission to the will of God; it is a consecration of his sufferings to the glory of God. It was a mediatorial word, and was spoken by him as our surety, who had undertaken to satisfy divine justice for our sin. The wrong which by sin we have done to God is in his glory, his declarative glory; for in nothing else are we capable of doing him injury. We were never able to make him satisfaction for this wrong done him, nor any creature for us; nothing therefore remained but that God should get him honour upon us in our utter ruin. Here therefore our Lord Jesus interposed, undertook to satisfy God's injured honour, and he did it by his humiliation; he denied himself in, and divested himself of, the honours due to the Son of God incarnate, and submitted to the greatest reproach. Now here he makes a tender of this satisfaction as an equivalent: "Father, glorify thy name; let thy justice be honoured upon the sacrifice, not upon the sinner; let the debt be levied upon me, I am solvent, the principal is not." Thus he restored that which he took not away.

II. The Father's answer to this address; for he heard him always, and does still. Observe, 1. How this answer was given. By a voice from heaven. The Jews speak much of a Bath-kôl--the daughter of a voice, as one of those divers manners by which God in time past spoke to the prophets; but we do not find any instance of his speaking thus to any but to our Lord Jesus; it was an honour reserved for him (Matt. iii. 17; xvii. 5), and here, probably, this audible voice was introduced by some visible appearance, either of light or darkness, for both have been used as vehicles of the divine glory. 2. What the answer was. It was an express return to that petition, Father, glorify thy name: I have glorified it already, and I will glorify it yet again. When we pray as we are taught, Our Father, hallowed be thy name, this is a comfort to us, that is it an answered prayer; answered to Christ here, and in him to all true believers. (1.) The name of God had been glorified in the life of Christ, in his doctrine and miracles, and all the examples he gave of holiness and goodness. (2.) It should be further glorified in the death and sufferings of Christ. His wisdom and power, his justice and holiness, his truth and goodness, were greatly glorified; the demands of a broken law were fully answered; the affront done to God's government satisfied for; and God accepted the satisfaction, and declared himself well pleased. What God has done for the glorifying of his own name is an encouragement to us to expect what he will yet further do. He that has secured the interests of his own glory will still secure them.

III. The opinion of the standers-by concerning this voice, v. 29. We may hope there were some among them whose minds were so well prepared to receive a divine revelation that they understood what was said and bore record of it. But notice is here taken of the perverse suggestion of the multitude: some of them said that it thundered: others, who took notice that there was plainly an articulate intelligible voice, said that certainly an angel spoke to him. Now this shows, 1. That it was a real thing, even in the judgment of those that were not at all well affected to him. 2. That they were loth to admit so plain a proof of Christ's divine mission. They would rather say that it was this, or that, or any thing, than that God spoke to him in answer to his prayer; and yet, if it thundered with articulate sounds (as Rev. x. 3, 4), was not that God's voice? Or, if angels spoke to him, are not they God's messengers? But thus God speaks once, yea twice, and man perceives it not.

IV. The account which our Saviour himself gives of this voice.

1. Why it was sent (v. 30): "It came not because of me, not merely for my encouragement and satisfaction" (then it might have been whispered in his ear privately), "but for your sakes." (1.) "That all you who heard it may believe that the Father hath sent me." What is said from heaven concerning our Lord Jesus, and the glorifying of the Father in him, is said for our sakes, that we may be brought to submit to him and rest upon him. (2.) "That you my disciples, who are to follow me in sufferings, may therein be comforted with the same comforts that carry me on." Let this encourage them to part with life itself for his sake, if they be called to it, that it will redound to the honour of God. Note, The promises and supports granted to our Lord Jesus in his sufferings were intended for our sakes. For our sakes he sanctified himself, and comforted himself.

2. What was the meaning of it. He that lay in the Father's bosom knew his voice, and what was the meaning of it; and two things God intended when he said that he would glorify his own name:--

(1.) That by the death of Christ Satan should be conquered (v. 31): Now is the judgment. He speaks with a divine exultation and triumph. "Now the year of my redeemed is come, and the time prefixed for breaking the serpent's head, and giving a total rent to the powers of darkness; now for that glorious achievement: now, now, that great work is to be done which has been so long thought of in the divine counsels, so long talked of in the written word, which has been so much the hope of saints and the dread of devils." The matter of the triumph is, [1.] That now is the judgment of the world; krisis, take it as a medical term: "Now is the crisis of this world." The sick and diseased world is now upon the turning point; this is the critical day upon which the trembling scale will turn for life or death, to all mankind; all that are not recovered by this will be left helpless and hopeless. Or, rather, it is a law term, as we take it: "Now, judgment is entered, in order to the taking out of execution against the prince of this world." Note, The death of Christ was the judgment of this world. First, It is a judgment of discovery and distinction--judicium discretionis; so Austin. Now is the trial of this world, for men shall have their character according as the cross of Christ is to them; to some it is foolishness and a stumbling-block, to others it is the wisdom and power of God; of which there was a figure in the two thieves that were crucified with him. By this men are judged, what they think of the death of Christ. Secondly, It is a judgment of favour and absolution to the chosen ones that are in the world. Christ upon the cross interposed between a righteous God and a guilty world as a sacrifice for sin and a surety for sinners, so that when he was judged, and iniquity laid upon him, and he was wounded for our transgressions, it was as it were the judgment of this world, for an everlasting righteousness was thereby brought in, not for Jews only, but the whole world, 1 John ii. 1, 2; Dan. ix. 24. Thirdly, It is a judgment of condemnation given against the powers of darkness; see ch. xvi. 11. Judgment is put for vindication and deliverance, the asserting of an invaded right. At the death of Christ there was a famous trial between Christ and Satan, the serpent and the promised seed; the trial was for the world, and the lordship of it; the devil had long borne sway among the children of men, time out of mind; he now pleads prescription, grounding his claim also upon the forfeiture incurred by sin. We find him willing to have come to a composition (Luke iv. 6, 7); he would have given the kingdoms of this world to Christ, provided he would hold them by, from, and under him. But Christ would try it out with; by dying he takes off the forfeiture to divine justice, and then fairly disputes the title, and recovers it in the court of heaven. Satan's dominion is declared to be a usurpation, and the world adjudged to the Lord Jesus as his right, Ps. ii. 6, 8. The judgment of this world is, that it belongs to Christ, and not to Satan; to Christ therefore let us all atturn tenants. [2.] That now is the prince of this world cast out. First, It is the devil that is here called the prince of this world, because he rules over the men of the world by the things of the world; he is the ruler of the darkness of this world, that is, of this dark world, of those in it that walk in darkness, 2 Cor. iv. 4; Eph. iv. 12. Secondly, He is said to be cast out, to be now cast out; for, whatever had been done hitherto towards the weakening of the devil's kingdom was done in the virtue of a Christ to come, and therefore is said to be done now. Christ, reconciling the world to God by the merit of his death, broke the power of death, and cast out Satan as a destroyer; Christ, reducing the world to God by the doctrine of his cross, broke the power of sin, and cast out Satan as a deceiver. The bruising of his heel was the breaking of the serpent's head, Gen. iii. 15. When his oracles were silenced, his temples forsaken, his idols famished, and the kingdoms of the world became Christ's kingdoms, then was the prince of the world cast out, as appears by comparing this with John's vision (Rev. xii. 8-11), where it is said to be done by the blood of the Lamb. Christ's frequent casting of devils out of the bodies of people was an indication of the great design of his whole undertaking. Observe, With what assurance Christ here speaks of the victory over Satan; it is as good as done, and even when he yields to death he triumphs over it.

(2.) That by the death of Christ souls should be converted, and this would be the casting out of Satan (v. 32): If I be lifted up from the earth, I will draw all men unto me. Here observe two things:--

[1.] The great design of our Lord Jesus, which was to draw all men to him, not the Jews only, who had been long in a profession a people near to God, but the Gentiles also, who had been afar off; for he was to be the desire of all nations (Hag. ii. 7), and to him must the gathering of the people be. That which his enemies dreaded was that the world would go after him; and he would draw them to him, notwithstanding their opposition. Observe here how Christ himself is all in all in the conversion of a soul. First, It is Christ that draws: I will draw. It is sometimes ascribed to the Father (ch. vi. 44), but here to the Son, who is the arm of the Lord. He does not drive by force, but draws with the cords of a man (Hos. xi. 4; Jer. xxxi. 3), draws as the loadstone; the soul is made willing, but it is in a day of power. Secondly, It is to Christ that we are drawn: "I will draw them to me as the centre of their unity." The soul that was at a distance from Christ is brought into an acquaintance with him, he that was shy and distrustful of him is brought to love him and trust in him,--drawn up to his terms, into his arms. Christ was now going to heaven, and he would draw men's hearts to him thither.

[2.] The strange method he took to accomplish his design by being lifted up from the earth. What he meant by this, to prevent mistake, we are told (v. 33): This he spoke signifying by what death he should die, the death of the cross, though they had designed and attempted to stone him to death. He that was crucified was first nailed to the cross, and then lifted up upon it. He was lifted up as a spectacle to the world; lifted up between heaven and earth, as unworthy of either; yet the word here used signifies an honourable advancement, ean hypsotho--If I be exalted; he reckoned his sufferings his honour. Whatever death we die, if we die in Christ we shall be lifted up out of this dungeon, this den of lions, into the regions of light and love. We should learn of our Master to speak of dying with a holy pleasantness, and to say, "We shall then be lifted up." Now Christ's drawing all men to him followed his being lifted up from the earth. First, It followed after it in time. The great increase of the church was after the death of Christ; while Christ lived, we read of thousands at a sermon miraculously fed, but after his death we read of thousands at a sermon added to the church. Israel began to multiply in Egypt after the death of Joseph. Secondly, It followed upon it as a blessed consequence of it. Note, There is a powerful virtue and efficacy in the death of Christ to draw souls to him. The cross of Christ, though to some a stumbling-stone, is to others a loadstone. Some make it an allusion to the drawing of fish into a net; the lifting up of Christ was as the spreading of the net (Matt. xiii. 47, 48); or to the setting up of a standard, which draws soldiers together; or, rather, it refers to the lifting up of the brazen serpent in the wilderness, which drew all those to it who were stung with fiery serpents, as soon as ever it was known that it was lifted up, and there was healing virtue in it. O what flocking was there to it! So there was to Christ, when salvation through him was preached to all nations; see ch. iii. 14, 15. Perhaps it has some reference to the posture in which Christ was crucified, with his arms stretched out, to invite all to him, and embrace all that come. Those that put Christ to that ignominious death thought thereby to drive all men from him; but the devil was outshot in his own bow. Out of the eater came forth meat.

V. The people's exception against what he said, and their cavil at it, v. 34. Though they had heard the voice from heaven, and the gracious words that proceeded out of his mouth, yet they object, and pick quarrels with him. Christ had called himself the Son of man (v. 23), which they knew to be one of the titles of the Messiah, Dan. vii. 13. He had also said that the Son of man must be lifted up, which they understood of his dying, and probably he explained himself so, and some think he repeated what he said to Nicodemus (ch. iii. 14), So must the Son of man be lifted up. Now against this,

1. They alleged those scriptures of the Old Testament which speak of the perpetuity of the Messiah, that he should be so far from being cut off in the midst of his days that he should be a priest for ever (Ps. cx. 4), and a king for ever (Ps. lxxxix. 29, &c.), that he should have length of days for ever and ever, and his years as many generations (Ps. xxi. 4; lxi. 6), from all which they inferred that the Messiah should not die. Thus great knowledge in the letter of the scripture, if the heart be unsanctified, is capable of being abused to serve the cause of infidelity, and to fight against Christianity with its own weapons. Their perverseness in opposing this to what Jesus had said will appear if we consider, (1.) That, when they vouched the scripture to prove that the Messiah abideth for ever, they took no notice of those texts which speak of the Messiah's death and sufferings: they had heard out of the law that Messiah abideth for ever; and had they never heard out of the law that Messiah should be cut off (Dan. ix. 26), and that he should pour out his soul unto death (Isa. liii. 12), and particularly that his hands and feet should be pierced? Why then do they make so strange of the lifting up of the Son of man? Note, We often run into great mistakes, and then defend them with scripture arguments, by putting those things asunder which God in his word has put together, and opposing one truth under pretence of supporting another. We have heard out of the gospel that which exalts free grace, we have heard also that which enjoins duty, and we just cordially embrace both, and not separate them, nor set them at variance. (2.) That, when they opposed what Christ said concerning the sufferings of the Son of man, they took no notice of what he had said concerning his glory and exaltation. They had heard out of the law that Christ abideth for ever; and had they not heard our Lord Jesus say that he should be glorified, that he should bring forth much fruit, and draw all men to him? Had he not just now promised immortal honours to his followers, which supposed his abiding for ever? But this they overlooked. Thus unfair disputants oppose some parts of the opinion of an adversary, to which, if they would but take it entire, they could not but subscribe; and in the doctrine of Christ there are paradoxes, which to men of corrupt minds are stones of stumbling--as Christ crucified, and yet glorified; lifted up from the earth, and yet drawing all men to him.

2. They asked hereupon, Who is the Son of man? This they asked, not with a desire to be instructed, but tauntingly and insultingly, as if now they had baffled him, and run him down. "Thou sayest, The Son of man must die; we have proved the Messiah must not, and where is then thy Messiahship? This Son of man, as thou callest thyself, cannot be the Messiah, thou must therefore think of something else to pretend to." Now that which prejudiced them against Christ was his meanness and poverty; they would rather have no Christ than a suffering one.

VI. What Christ said to this exception, or rather what he said upon it. The objection was a perfect cavil; they might, if they pleased, answer it themselves: man dies, and yet is immortal, and abideth for ever, so the Son of man. Therefore, instead of answering these fools according to their folly, he gives them a serious caution to take heed of trifling away the day of their opportunities in such vain and fruitless cavils as these (v. 35, 36): "Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light."

1. In general, we may observe here, (1.) The concern Christ has for the souls of men, and his desire of their welfare. With what tenderness does he here admonish those to look well to themselves who were contriving ill against him! Even when he endured the contradiction of sinners, he sought their conversion. See Prov. xxix. 10. (2.) The method he takes with these objectors, with meekness instructing those that opposed themselves, 2 Tim. ii. 25. Were but men's consciences awakened with a due concern about their everlasting state, and did they consider how little time they have to spend, and none to spare, they would not waste precious thoughts and time in trifling cavils.

2. Particularly we have here,

(1.) The advantage they enjoyed in having Christ and his gospel among them, with the shortness and uncertainty of their enjoyment of it: Yet a little while is the light with you. Christ is this light; and some of the ancients suggest that, in calling himself the light, he gives a tacit answer to their objection. His dying upon the cross was as consistent with his abiding for ever as the setting of the sun every night is with his perpetuity. The duration of Christ's kingdom is compared to that of the sun and moon, Ps. lxxii. 17; lxxxix. 36, 37. The ordinances of heaven are unchangeably fixed, and yet the sun and moon set and are eclipsed; so Christ the Sun of righteousness abides for ever, and yet was eclipsed by his sufferings, and was but a little while within our horizon. Now, [1.] The Jews at this time had the light with them; they had Christ's bodily presence, heard his preaching, saw his miracles. The scripture is to us a light shining in a dark place. [2.] It was to be but a little while with them; Christ would shortly leave them, their visible church state would soon after be dissolved and the kingdom of God taken from them, and blindness and hardness would happen unto Israel. Note, It is good for us all to consider what a little while we are to have the light with us. Time is short, and perhaps opportunity not so long. The candlestick may be removed; at least, we must be removed shortly. Yet a little while is the light of life with us; yet a little while is the light of the gospel with us, the day of grace, the means of grace, the Spirit of grace, yet a very little while.

(2.) The warning given them to make the best of this privilege while they enjoyed it, because of the danger they were in of losing it: Walk while you have the light; as travellers who make the best of their way forward, that they may not be benighted in their journey, because travelling in the night is uncomfortable and unsafe. "Come," say they, "let us mend our pace, and get forward, while we have day-light." Thus wise should we be for our souls who are journeying towards eternity. Note, [1.] It is our business to walk, to press forward towards heaven, and to get nearer to it by being made fitter for it. Our life is but a day, and we have a day's journey to go. [2.] The best time of walking is while we have the light. The day is the proper season for work, as the night is for rest. The proper time for getting grace is when we have the word of grace preached to us, and the Spirit of grace striving with us, and therefore then is the time to be busy. [3.] We are highly concerned thus to improve our opportunities, for fear lest our day be finished before we have finished our day's work and our day's journey: "Lest darkness come upon you, lest you lose your opportunities, and can neither recover them nor despatch the business you have to do without them." Then darkness comes, that is, such an utter incapacity to make sure the great salvation as renders the state of the careless sinner quite deplorable; so that, if his work be undone then, it is likely to be undone for ever.

(3.) The sad condition of those who have sinned away the gospel, and are come to the period of their day of grace. They walk in darkness, and know neither where they go, nor whither they go; neither the way they are walking in, nor the end they are walking towards. He that is destitute of the light of the gospel, and is not acquainted with its discoveries and directions, wanders endlessly in mistakes and errors, and a thousand crooked paths, and is not aware of it. Set aside the instructions of the Christian doctrine, and we know little of the difference between good and evil. He is going to destruction, and knows not his danger, for he is either sleeping or dancing at the pit's brink.

(4.) The great duty and interest of every one of us inferred from all this (v. 36): While you have light, believe in the light. The Jews had now Christ's presence with them, let them improve it; afterwards they had the first offers of the gospel made to them by the apostles wherever they came; now this is an admonition to them not to out-stand their market, but to accept the offer when it was made to them: the same Christ saith to all who enjoy the gospel. Note, [1.] It is the duty of every one of us to believe in the gospel light, to receive it as a divine light, to subscribe to the truths it discovers, for it is a light to our eyes, and to follow its guidance, for it is a light to our feet. Christ is the light, and we must believe in him as he is revealed to us; as a true light that will not deceive us, a sure light that will not misguide us. [2.] We are concerned to do this while we have the light, to lay hold on Christ while we have the gospel to show us the way to him and direct us in that way. [3.] Those that believe in the light shall be the children of light; they shall be owned as Christians, who are called children of light (Luke xvi. 8; Eph. v. 8) and of the day, 1 Thess. v. 5. Those that have God for their Father are children of light, for God is light; they are born from above, and heirs of heaven, and children of light, for heaven is light.

VII. Christ's retiring from them, hereupon: These things spoke Jesus, and said no more at this time, but left this to their consideration, and departed, and did hide himself from them. And this he did, 1. For their conviction and awakening. If they will not regard what he hath said, he will have nothing more to say to them. They are joined to their infidelity, as Ephraim to idols; let them alone. Note, Christ justly removes the means of grace from those that quarrel with him, and hides his face from a froward generation, Deut. xxxii. 20. 2. For his own preservation. He hid himself from their rage and fury, retreating, it is probable, to Bethany, where he lodged. By this it appears that what he said irritated and exasperated them, and they were made worse by that which should have made them better.
Adam Clarke: Commentary on the Bible - 1831
12:27: Now is my soul troubled - Our blessed Lord took upon him our weaknesses, that he might sanctify them to us. As a man he was troubled at the prospect of a violent death. Nature abhors death: God has implanted that abhorrence in nature, that it might become a principle of self preservation; and it is to this that we owe all that prudence and caution by which we avoid danger. When we see Jesus working miracles which demonstrate his omnipotence, we should be led to conclude that he was not man were it not for such passages as these. The reader must ever remember that it was essentially necessary that he should be man; for, without being such, he could hot have died for the sin of the world.
And what shall I say? Father, save me from this hour - Και τι ειπω; πατερ, σωσον με εκ της ὡρας ταυτης· which may be paraphrased thus: And why should I say, Father, save me from this hour? when for this cause I am come to this hour. The common version makes our blessed Lord contradict himself here, by not attending to the proper punctuation of the passage, and by translating the particle τι what, instead of why or how. The sense of our Lord's words is this: "When a man feels a fear of a sudden or violent death, it is natural to him to cry out, Father, save me from this death! for he hopes that the glory of God and his welfare may be accomplished some other way, less dreadful to his nature: but why should I say so, seeing for this very purpose, that I might die this violent death for the sins of mankind, I am come into the world, and have almost arrived at the hour of my crucifixion."
Albert Barnes: Notes on the Bible - 1834
12:27: Now is my soul troubled - The mention of his death brought before him its approaching horrors, its pains, its darkness, its unparalleled woes. Jesus was full of acute sensibility, and his human nature shrunk from the scenes through which he was to pass. See Luk 23:41-44.
What shall I say? - This is an expression denoting intense anxiety and perplexity. As if it were a subject of debate whether he could bear those sufferings; or whether the work of man's redemption should be abandoned, and he should call upon God to save him. Blessed be his name that he was willing to endure these sorrows, and did not forsake man when he was so near being redeemed! On the decision of that moment - the fixed and unwavering purpose of the Son of God depended man's salvation. If Jesus had forsaken his purpose then, all would have been lost.
Father, save me - This ought undoubtedly to have been read as a question - "Shall I say, Father, save me?" Shall I apply to God to rescue me? or shall I go forward to bear these trials? As it is in our translation, it represents him as actually offering the prayer, and then checking himself. The Greek will bear either interpretation. The whole verse is full of deep feeling and anxiety. Compare Mat 26:38; Luk 12:50.
This hour - These calamities. The word "hour," here, doubtless has reference to his approaching sufferings the appointed hour for him to suffer. Shall I ask my Father to save me from this hour - that is, from these approaching sufferings? That it might have been done, see Mat 26:53.
But for this cause - That is, to suffer and die. As this was the design of his coming as he did it deliberately - -as the salvation of the world depended on it, he felt that it would not be proper to pray to be delivered from it. He came to suffer, and he submitted to it. See Luk 23:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: is: Joh 11:33-35, Joh 13:21; Psa 69:1-3, Psa 88:3; Isa 53:3; Mat 26:38, Mat 26:39, Mat 26:42; Mar 14:33-36; Luk 22:44, Luk 22:53; Heb 5:7
what: Isa 38:15; Luk 12:49, Luk 12:50
Father: Joh 11:41; Mat 26:53, Mat 26:54
but: Joh 18:37; Luk 22:53; Ti1 1:15; Heb 2:14, Heb 10:5-9
Geneva 1599
12:27 (6) Now is my soul troubled; and what shall I say? Father, save me from this (c) hour: but for this cause came I unto this hour.
(6) While Christ went about to suffer all the punishment which is due to our sins, and while his divinity did not yet show his might and power so that the satisfaction might be fully accomplished, he is stricken with the great fear of the curse of God, and so he cries and prays, and desires to be released: yet nonetheless he prefers the will and glory of his Father before all things, and his Father allows this obedience even from heaven.
(c) That is, of death which is now at hand.
John Gill
12:27 Now is my soul troubled,.... At the hardness and unbelief of the Jews, and the rejection of them, when the Gentiles would be called, and converted, by which he would be glorified: and at the conduct and carriage of his disciples to him, he had a foreknowledge of; at the betraying of him by one, and the denial of him by another, and the flight of them all from him; and at the devil, and the furious and violent attack he knew he would make upon him, though he had obliged him to leave him, when he assaulted him before, and knew he could find nothing in him now, and that as God, he was able to destroy him; but this was to be done by him, as man, and by lying too: he was in his human soul troubled at the thoughts of his death, though it was his Father's will, and he had agreed to it, and was for the salvation of his people, his heart was so much set upon; yet it was terrible to the human nature, and especially as attended with the wrath of God; at the apprehensions of which, his soul was exceedingly troubled; not as about to fall on him on his own personal account, but as being the surety of his people, and as having their sins upon him to satisfy angry and injured justice for:
and what shall I say? this question he puts, as being in the utmost distress, and difficulty, as if he knew not what to say; and yet not as advising with his disciples, what was to be said or done in his case; but is rather used to introduce another question, as the following words may be formed: shall I say,
father, save me from this hour? as requesting his Father, that he might be strengthened under his sufferings and death, and carried through them, and out of them; or rather as deprecating them, desiring the cup might pass from him, as he afterwards did; and then the sense is, shall I put up such a petition to my Father, to save me from sorrows, sufferings, and death? no, I will not: the human nature through frailty might prompt him to it, and he be just going to do it, when he corrects himself, saying;
but for this cause came I unto this hour: this hour or time of sorrow and suffering was appointed for him; it was fixed in the covenant of grace, and Christ had agreed to it; he was sent into this world, and he came into it, on account of this hour; and was preserved hitherto for this purpose; and was now come to Jerusalem, and was there at this instant, for that very reason, namely, to suffer and die. And since this was the case, he would not put up such a petition to his Father, but the following one.
John Wesley
12:27 Now is my soul troubled - He had various foretastes of his passion. And what shall I say? - Not what shall I choose? For his heart was fixed in choosing the will of his Father: but he laboured for utterance. The two following clauses, Save me from this hour - For this cause I came - Into the world; for the sake of this hour (of suffering) seem to have glanced through his mind in one moment. But human language could not so express it.
Robert Jamieson, A. R. Fausset and David Brown
12:27 Now is my soul troubled--He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! (Jn 12:23). But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight.
and what shall I say?--He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election.
Father, save me from this hour--To take this as a question--"Shall I say, Father, save me," &c.--as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me"; only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that--"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross--its being His Father's will He should endure it--and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ--nothing beyond mere dying--what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men?
12:2812:28: Հայր՝ փառաւորեա՛ զՈրդի քո։ Ե՛կն բարբառ յերկնից. եւ փառաւո՛ր արարի, եւ դարձեա՛լ փառաւո՛ր արարից[1871]։ [1871] Բազումք. Հայր փառաւորեա՛ զանուն քո։
28. Հա՛յր, փառաւորի՛ր քո անունը»: Երկնքից մի ձայն եկաւ. «Ե՛ւ փառաւորեցի, եւ դարձեա՛լ պիտի փառաւորեմ»:
28 ‘Հա՛յր, փառաւորէ քու անունդ’»։ Այն ատեն ձայն մը եկաւ երկնքէն. «Փառաւորեցի ալ՝ ու նորէն պիտի փառաւորեմ»։
Հայր, փառաւորեա՛ զանուն քո: Եկն բարբառ յերկնից. Ե՛ւ փառաւոր արարի, ե՛ւ դարձեալ փառաւոր արարից:

12:28: Հայր՝ փառաւորեա՛ զՈրդի քո։ Ե՛կն բարբառ յերկնից. եւ փառաւո՛ր արարի, եւ դարձեա՛լ փառաւո՛ր արարից[1871]։
[1871] Բազումք. Հայր փառաւորեա՛ զանուն քո։
28. Հա՛յր, փառաւորի՛ր քո անունը»: Երկնքից մի ձայն եկաւ. «Ե՛ւ փառաւորեցի, եւ դարձեա՛լ պիտի փառաւորեմ»:
28 ‘Հա՛յր, փառաւորէ քու անունդ’»։ Այն ատեն ձայն մը եկաւ երկնքէն. «Փառաւորեցի ալ՝ ու նորէն պիտի փառաւորեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: Отче! прославь имя Твое. Тогда пришел с неба глас: и прославил и еще прославлю.
12:28  πάτερ, δόξασόν σου τὸ ὄνομα. ἦλθεν οὗν φωνὴ ἐκ τοῦ οὐρανοῦ, καὶ ἐδόξασα καὶ πάλιν δοξάσω.
12:28. πάτερ, (Father,"δόξασόν (thou-should-have-reckoned-to) σου (of-thee) τὸ (to-the-one) ὄνομα. (to-a-name) ἦλθεν (It-had-came) οὖν (accordingly,"φωνὴ (a-sound) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky,"Καὶ (And) ἐδόξασα (I-reckoned-to) καὶ (and) πάλιν (unto-furthered) δοξάσω. (I-shall-reckon-to)
12:28. Pater clarifica tuum nomen venit ergo vox de caelo et clarificavi et iterum clarificaboFather, glorify thy name. A voice therefore came from heaven: I have both glorified it and will glorify it again.
28. Father, glorify thy name. There came therefore a voice out of heaven, , I have both glorified it, and will glorify it again.
Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again:

28: Отче! прославь имя Твое. Тогда пришел с неба глас: и прославил и еще прославлю.
12:28  πάτερ, δόξασόν σου τὸ ὄνομα. ἦλθεν οὗν φωνὴ ἐκ τοῦ οὐρανοῦ, καὶ ἐδόξασα καὶ πάλιν δοξάσω.
12:28. Pater clarifica tuum nomen venit ergo vox de caelo et clarificavi et iterum clarificabo
Father, glorify thy name. A voice therefore came from heaven: I have both glorified it and will glorify it again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
28: Христос просит о прославлении имени Божия - о прославлении, конечно, его смертью и воскресением, за которыми должно воспоследовать осуществление слов Христа о спасении всего человечества (ст. 24). На эту просьбу Сам Бог отвечал с неба Христу, что, как доселе Он исполнял через Христа Свои намерения, так и через смерть Христа вскоре Он прославит имя Свое, т. е. доведет до конца Свое домостроительство о спасении человеческого рода (9:3; 11:4).
Adam Clarke: Commentary on the Bible - 1831
12:28: Father, glorify thy name - By the name of God is to be understood himself, in all his attributes: his wisdom, truth, mercy, justice, holiness, etc., which were all more abundantly glorified by Christ's death and resurrection, (i.e. shown forth in their own excellence), than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son.
Then came there a voice from heaven, etc. - The following is a literal translation of Calmet's note on this passage, which he has taken from Chrysostom, Theodoret, Theophylact, and others: "I have accomplished my eternal designs on thee. I have sent thee into the world to make an atonement for the sin of the world, and to satisfy my offended justice. I will finish my work. Thou shalt shed thy blood upon the cross. My glory is interested in the consummation of thy sacrifice. But, in procuring my own glory, I shall procure thine. Thy life and thy death glorify me: I have glorified thee by the miracles which have accompanied thy mission; and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resurrection shall be the completion of thy glory and of thy elevation."
Christ was glorified:
1. By the prodigies which happened at his death.
2. In his resurrection.
3. In his ascension, and sitting at the right hand of God.
4. In the descent of the Holy Ghost on the apostles. and
5. In the astonishing success with which the Gospel was accompanied, and by which the kingdom of Christ has been established in the world. Co2 2:14.
Albert Barnes: Notes on the Bible - 1834
12:28: Glorify thy name - The meaning of this expression in this connection is this: "I am willing to bear any trials; I will not shrink from any sufferings. Let thy name be honored. Let thy character, wisdom, goodness, and plans of mercy be manifested and promoted, whatever sufferings it may cost me." Thus Jesus showed us that God's glory is to be the great end of our conduct, and that we are to seek that, whatever sufferings it may cost us.
I have both glorified it - The word "it" is not here in the original, but it is not improperly supplied by the translators. There can be no doubt that when God says here that he had glorified his name, he refers to what had been done by Christ, and that this was to be understood as an attestation that he attended him and approved his work. See Joh 12:30. He had honored his name, or had glorified him, by the pure instructions which he had given to man through him; by the power displayed in his miracles; by proclaiming his mercy through him; by appointing him to be the Messiah, etc.
Will glorify it again - By the death, the resurrection, and ascension of his Son, and by extending the blessings of the gospel among all nations. It was thus that he sustained his Son in view of approaching trials; and we may learn:
1. that God will minister grace to us in the prospect of suffering.
2. that the fact that God will be honored by our afflictions should make us willing to hear them.
3. that whatever was done by Christ tended to honor the name of God. This was what he had in view. He lived and suffered, not for himself, but to glorify God in the salvation of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: Father: Joh 18:11; Mat 26:42; Mar 14:36
Then: Mat 3:17, Mat 17:5; Pe2 1:17
I have: Joh 9:3, Joh 11:4, Joh 11:40-44
and will: Joh 13:31, Joh 13:32; Isa 49:3-7; Eph 2:7, Eph 3:10, Eph 3:21; Phi 1:6-11; Rev 5:9-14
Geneva 1599
12:28 Father, (d) glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again.
(d) So then the Father's glory is Christ's glory.
John Gill
12:28 Father, glorify thy name,.... The perfections of his nature, particularly his justice and holiness, meaning in himself; by his sufferings and death; intimating hereby, that his Father's glory was what he had in view, and that the securing of that would give him an infinite pleasure amidst all his sorrows. The Arabic version, and Nonnus, read "glorify thy Son", as in Jn 17:1, and the Ethiopic version takes in both, "glorify thy name, and thy Son": and indeed, what glorifies the one, glorifies the other; see Jn 13:31.
Then came there a voice from heaven; as at his baptism and transfiguration, and which came from the Father, and was an articulate one, and what the Jews call "Bath Kol", or "the daughter of the voice":
saying, I have both, glorified it; meaning in the incarnation, ministry, obedience and miracles of Christ; and particularly in that late one in raising Lazarus from the dead:
and will glorify it again; by supporting him under, and carrying him through his sufferings and death, and by raising him from the dead, and setting him at his own right hand.
John Wesley
12:28 Father, glorify thy name - Whatever I suffer. Now the trouble was over. I have glorified it - By thy entrance into this hour. And I will glorify it - By thy passing through it.
Robert Jamieson, A. R. Fausset and David Brown
12:28 Father, glorify thy name--by a present testimony.
I have both glorified it--referring specially to the voice from heaven at His baptism, and again at His transfiguration.
and will glorify it again--that is, in the yet future scenes of His still deeper necessity; although this promise was a present and sublime testimony, which would irradiate the clouded spirit of the Son of man.
12:2912:29: Եւ ժողովուրդն որ կա՛յր եւ լսէր, ասէին՝ որոտո՛ւմն լինել։ Կէսքն ասէին. Հրեշտա՛կ խօսեցաւ ընդ նմա[1872]։ [1872] Ոմանք. Ասէին որոտումն լինի։
29. Եւ ժողովուրդը, որ կանգնած էր ու լսում էր, ասում էր, թէ՝ որոտմունք է լինում: Ոմանք էլ ասացին. «Նրա հետ մի հրեշտակ խօսեց»:
29 Ժողովուրդը, որ կայներ էր ու կը լսէր, կ’ըսէին. «Որոտում կ’ըլլայ»։ Ոմանք ալ կ’ըսէին. «Հրեշտակ խօսեցաւ իրեն հետ»։
Եւ ժողովուրդն որ կայր եւ լսէր, ասէին` Որոտումն լինել. կէսքն ասէին. Հրեշտակ խօսեցաւ ընդ նմա:

12:29: Եւ ժողովուրդն որ կա՛յր եւ լսէր, ասէին՝ որոտո՛ւմն լինել։ Կէսքն ասէին. Հրեշտա՛կ խօսեցաւ ընդ նմա[1872]։
[1872] Ոմանք. Ասէին որոտումն լինի։
29. Եւ ժողովուրդը, որ կանգնած էր ու լսում էր, ասում էր, թէ՝ որոտմունք է լինում: Ոմանք էլ ասացին. «Նրա հետ մի հրեշտակ խօսեց»:
29 Ժողովուրդը, որ կայներ էր ու կը լսէր, կ’ըսէին. «Որոտում կ’ըլլայ»։ Ոմանք ալ կ’ըսէին. «Հրեշտակ խօսեցաւ իրեն հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2929: Народ, стоявший и слышавший [то], говорил: это гром; а другие говорили: Ангел говорил Ему.
12:29  ὁ οὗν ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον, ἄγγελος αὐτῶ λελάληκεν.
12:29. ὁ (The-one) [οὖν] "[accordingly]"ὄχλος (a-crowd) ὁ (the-one) ἑστὼς (having-had-come-to-stand) καὶ (and) ἀκούσας (having-heard,"ἔλεγεν (it-was-forthing) βροντὴν (to-a-thunder) γεγονέναι: (to-have-hath-had-come-to-become) ἄλλοι ( other ) ἔλεγον (they-were-forthing,"Ἄγγελος (A-messenger) αὐτῷ (unto-it) λελάληκεν. (it-had-come-to-speak-unto)
12:29. turba ergo quae stabat et audierat dicebant tonitruum factum esse alii dicebant angelus ei locutus estThe multitude therefore that stood and heard said that it thundered. Others said: An angel spoke to him.
29. The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to him.
The people therefore, that stood by, and heard [it], said that it thundered: others said, An angel spake to him:

29: Народ, стоявший и слышавший [то], говорил: это гром; а другие говорили: Ангел говорил Ему.
12:29  ὁ οὗν ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον, ἄγγελος αὐτῶ λελάληκεν.
12:29. turba ergo quae stabat et audierat dicebant tonitruum factum esse alii dicebant angelus ei locutus est
The multitude therefore that stood and heard said that it thundered. Others said: An angel spoke to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
29: Всякий раз, когда Сын проявлял Свою преданность Отцу в каком-либо важном случае Своей жизни, Отец отвечал Ему в слух некоторых свидетелей. Так было при крещении, при преображении, и так случилось и в этот раз. Христос в этот торжественный заключительный день Своего пророческого служения посвящает Себя на предстоящее Ему первосвященническое служение - окончательно вступает на путь, ведущий к смерти. Теперь со стороны Отца торжественно объявляется Сыну благоволение за такое решение. Отец возвещает Сыну прославление, т. е. скорое наступление новой эры деятельности Христа - деятельности Его как Царя (Годэ). Нет сомнения, что слова Отца были сказаны, как членораздельные звуки; это видно из того, что некоторые из присутствующих разобрали их, но сочли за слова Ангела.
Adam Clarke: Commentary on the Bible - 1831
12:29: The people - said that it thundered: others - an angel spake to him - Bishop Pearce says, Probably there was thunder as well as a voice, as in Exo 19:16, Exo 19:17, and some persons, who were at a small distance, might hear the thunder without hearing the voice; while others heard the voice too; and these last said, "An angel hath spoken to him."
Wetstein supposes that the voice was in the language then in use among the Jews; which the Greeks, not understanding, took for thunder; the others, the Jews, who did understand it, said it was the voice of an angel. In Rev 6:1, the voice of one of the living creatures is compared to thunder; and in Rev 10:3, the voice of an angel is compared to seven thunders. The voice mentioned was probably very loud, which some heard distinctly, others indistinctly; hence the variety of opinion.
Albert Barnes: Notes on the Bible - 1834
12:29: The people - A part of the people.
It thundered - The unexpected sound of the voice would confound and amaze them; and though there is no reason to doubt that the words were spoken distinctly Mat 3:17, yet some of the people, either from amazement or envy, would suppose that this was a mere natural phenomenon.
An angel spake - It was the opinion of many of the Jews that God did not speak to men except by the ministry of angels, Heb 2:2; "The word spoken by angels;" Gal 3:19; "It was ordained by angels in the hand of a mediator."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: thundered: Exo 19:16, Exo 20:18; Job 37:2-5, Job 40:9; Eze 10:5; Rev 6:1, Rev 8:5, Rev 11:19, Rev 14:2
An angel: Act 23:8, Act 23:9; Rev 18:1, Rev 18:2
John Gill
12:29 The people therefore that stood by and heard it,.... Some more confusedly, who were farthest off; others more distinctly, who were nearer: the first of these,
said that it thundered; as it used to do when "Bath Kol" was heard, which, as the Jews say (a),
"is a voice that comes out of heaven proceeding from the midst of another voice,''
as thunder; wherefore some took this for thunder, and others for the voice of an angel out of the thunder:
others said, an angel spoke to him; these being nearer, perceived it was an articulate voice, which expressed certain distinct words, which they thought were delivered by an angel; for the Jews had a mighty notion of the discourse and conversation of angels with men, which their doctors pretended to understand; particularly R. Jochanan ben Zaccai, a Rabbi, who was living at this time, had learned their speech, and was well versed in it (b).
(a) Piske Tosephot in T. Bab. Sanhedrin, art. 30. (b) T. Bab. Succa, fol. 28. 1. & Bava Bathra, fol. 134. 1.
John Wesley
12:29 The multitude who stood and heard - A sound, but not the distinct words - In the most glorious revelations there may remain something obscure, to exercise our faith. Said, It thundered - Thunder did frequently attend a voice from heaven. Perhaps it did so now.
Robert Jamieson, A. R. Fausset and David Brown
12:29 The people therefore that stood by, said, It thundered; others, An angel spake to him--some hearing only a sound, others an articulate, but to them unintelligible voice.
12:3012:30: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ո՛չ վասն ի՛մ ինչ եկն բարբառս այս, այլ վասն ձե՛ր[1873]։ [1873] Օրինակ մի. Վասն իմ ինչ եղեւ բարբառս։
30. Յիսուս պատասխանեց ու ասաց. «Այս ձայնը ինձ համար չէ, որ եկաւ, այլ՝ ձեզ համար:
30 Յիսուս պատասխան տուաւ ու ըսաւ. «Այս ձայնը ինծի համար չեկաւ, հապա ձեզի համար։
Պատասխանի ետ Յիսուս եւ ասէ. Ոչ վասն իմ ինչ եկն բարբառս այս, այլ վասն ձեր:

12:30: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ո՛չ վասն ի՛մ ինչ եկն բարբառս այս, այլ վասն ձե՛ր[1873]։
[1873] Օրինակ մի. Վասն իմ ինչ եղեւ բարբառս։
30. Յիսուս պատասխանեց ու ասաց. «Այս ձայնը ինձ համար չէ, որ եկաւ, այլ՝ ձեզ համար:
30 Յիսուս պատասխան տուաւ ու ըսաւ. «Այս ձայնը ինծի համար չեկաւ, հապա ձեզի համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:3030: Иисус на это сказал: не для Меня был глас сей, но для народа.
12:30  ἀπεκρίθη ἰησοῦς καὶ εἶπεν, οὐ δι᾽ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι᾽ ὑμᾶς.
12:30. ἀπεκρίθη (It-was-separated-off) καὶ (and) εἶπεν (it-had-said,"Ἰησοῦς (an-Iesous,"Οὐ (Not) δι' (through) ἐμὲ (to-ME) ἡ (the-one) φωνὴ (a-sound) αὕτη (the-one-this) γέγονεν (it-hath-had-come-to-become,"ἀλλὰ (other) δι' (through) ὑμᾶς. (to-ye)
12:30. respondit Iesus et dixit non propter me vox haec venit sed propter vosJesus answered and said: This voice came not because of me, but for your sakes.
30. Jesus answered and said, This voice hath not come for my sake, but for your sakes.
Jesus answered and said, This voice came not because of me, but for your sakes:

30: Иисус на это сказал: не для Меня был глас сей, но для народа.
12:30  ἀπεκρίθη ἰησοῦς καὶ εἶπεν, οὐ δι᾽ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι᾽ ὑμᾶς.
12:30. respondit Iesus et dixit non propter me vox haec venit sed propter vos
Jesus answered and said: This voice came not because of me, but for your sakes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
30: Христос, конечно, и без такого знамения знал, что хотел сказать Ему Отец. Голос был для окружавших Господа иудеев, которые должны были бы обратить внимание на такое чудесное свидетельство о Христе, но по своей невосприимчивости (ср. 5:37) все-таки не поняли, что таким образом Сам Бог звал их ко Христу.
Adam Clarke: Commentary on the Bible - 1831
12:30: This voice came not because of me, but for your sakes - Probably meaning those Greeks who had been brought to him by Philip and Andrew. The Jews had frequent opportunities of seeing his miracles, and of being convinced that he was the Messiah; but these Greeks, who were to be a first fruits of the Gentiles, had never any such opportunity. For their sakes, therefore, to confirm them in the faith, this miraculous voice appears to have come from heaven.
Albert Barnes: Notes on the Bible - 1834
12:30: Came not because of me - Not to strengthen or confirm me; not that I had any doubts about my course, or any apprehension that God would not approve me and glorify his name.
For your sakes - To give you a striking and indubitable proof that I am the Messiah; that you may remember it when I am departed, and be yourselves comforted, supported, and saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:30: but: Joh 5:34, Joh 11:15, Joh 11:42; Co2 8:9
Geneva 1599
12:30 (7) Jesus answered and said, This voice came not because of me, but for your sakes.
(7) Christ foretells to the deaf the manner of his death, the overcoming of the devil and the world, and in conclusion his triumph.
John Gill
12:30 Jesus answered and said,.... To the people that stood by, and were disputing among themselves about what they heard, whether it was thunder, or the voice of an angel:
this voice came not because of me; at least not only and chiefly; it was not so much in answer to his prayer, or in order to comfort him under the apprehensions he had of his sufferings and death, or to assure him of his future glorification, though all this was true:
but for your sakes; to convince them that he was the Messiah, and engage them to believe in him, or to leave them without excuse; since not only miracles were wrought before their eyes, but with their ears they heard God speaking to him, and which is the rule that they themselves prescribe; for according to them, no man is to be hearkened to, though he should do as many signs and wonders as Moses, the son of Amram, unless they hear with their ears, that the Lord speaks to him as he did to Moses (c).
(c) R. Mosis Kotsensis praefat. ad Mitzvot Tora, pr. Affirm.
Robert Jamieson, A. R. Fausset and David Brown
12:30 Jesus . . . said, This voice came not because of me, but for your sakes--that is, probably, to correct the unfavorable impressions which His momentary agitation and mysterious prayer for deliverance may have produced on the by-standers.
12:3112:31: Ա՛յժմիկ դատաստա՛ն է աշխարհիս այսորիկ. այժմիկ իշխա՛ն աշխարհիս այսորիկ ընկեսցի արտաքս։
31. Հիմա՛ է այս աշխարհի դատաստանը, հիմա՛ է, որ այս աշխարհի իշխանը դուրս կը նետուի:
31 Հիմա է այս աշխարհին դատաստանը, հիմա այս աշխարհին իշխանը դուրս պիտի ձգուի։
Այժմիկ դատաստան է աշխարհիս այսորիկ, այժմիկ իշխան աշխարհիս այսորիկ ընկեսցի արտաքս:

12:31: Ա՛յժմիկ դատաստա՛ն է աշխարհիս այսորիկ. այժմիկ իշխա՛ն աշխարհիս այսորիկ ընկեսցի արտաքս։
31. Հիմա՛ է այս աշխարհի դատաստանը, հիմա՛ է, որ այս աշխարհի իշխանը դուրս կը նետուի:
31 Հիմա է այս աշխարհին դատաստանը, հիմա այս աշխարհին իշխանը դուրս պիտի ձգուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:3131: Ныне суд миру сему; ныне князь мира сего изгнан будет вон.
12:31  νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·
12:31. νῦν (Now) κρίσις (a-separating) ἐστὶν (it-be) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου, (of-the-one-this,"νῦν (now) ὁ (the-one) ἄρχων (a-firsting) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) ἐκβληθήσεται (it-shall-be-casted-out) ἔξω: (out-unto-which)
12:31. nunc iudicium est mundi nunc princeps huius mundi eicietur forasNow is the judgment of the world: now shall the prince of this world be cast out.
31. Now is the judgment of this world: now shall the prince of this world be cast out.
Now is the judgment of this world: now shall the prince of this world be cast out:

31: Ныне суд миру сему; ныне князь мира сего изгнан будет вон.
12:31  νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·
12:31. nunc iudicium est mundi nunc princeps huius mundi eicietur foras
Now is the judgment of the world: now shall the prince of this world be cast out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
31: После этого замечания, сделанного Христом по отношению к народу, Господь снова возвращается к речи о том, что "час Его" принесет всему человечеству. Теперь тот суд (krisiz), который начался с выступлением Христа на служение (ср. 3:19; 5:22, 24, 30), подходит к своему концу. Мир, осуждая Христа на смерть, полагает, что этим он совершенно устранит Его от всякого влияния на жизнь свою, а на самом деле не Христос, а этот самый враждебный Христу грешный мир теперь подвергается осуждению. Вместе с тем, изгнан будет из мира вон (по некоторым древним кодексам: вниз - katw) и владыка этого мира (князь) или диавол (Еф. 2:2). Решение о диаволе будет произнесено "ныне", т. е. в час смерти Христа, но исполнение этого решения будет совершаться постепенно, с приобретением все новых и новых последователей Христу, почему Христос и говорит не "изгнан", а "изгнан будет" (ср. 16:11).
Adam Clarke: Commentary on the Bible - 1831
12:31: Now is the judgment of this world - The judgment spoken of in this place is applied by some to the punishment which was about to fall on the Jewish people for rejecting Christ. And the ruler or prince, ὁ αρχων, of this world, is understood to be Satan, who had blinded the eyes of the Jews, and hardened their hearts, that they might not believe on the Son of God; but his kingdom, not only among the Jews, but in all the world, was about to be destroyed by the abolition of idolatry and the vocation of the Gentiles.
The epithet סר העולם sar ha-olam, prince of this world, is repeatedly applied to the devil, or to Samael, who is termed the angel of death. The Jews fabled that, into the hands of this chief, God had delivered all the nations of the earth, except the Israelites. See Lightfoot. The words are understood by others as addressed to these believing Greeks, and to have the following meaning, which is extremely different from the other. "In a short time (four or five days afterwards) ye shall see what sort of a judgment this world passes. I, who am its ruler and prince, shall be cast out, shall be condemned by my own creatures, as an impious and wicked person. But do not be discouraged: though I be lifted up on the cross, and die like a malefactor, nevertheless I will draw all men unto myself. The Gospel of Christ crucified shall be the grand agent, in the hand of the Most High, of the conversion and salvation of a ruined world." But see on Joh 14:30 (note); Joh 16:11 (note).
Albert Barnes: Notes on the Bible - 1834
12:31: Now is the judgment of this world - Greek: "crisis." This expression, doubtless, has reference to his approaching death, and whatever he means by judgment here relates to something that was to be accomplished by that death. It cannot mean that then was to be the time in which the world was to be finally judged, for he says that he did not come then to judge the world Joh 12:47; Joh 8:15, and he has clearly declared that there shall be a future day when he will judge all mankind. The meaning of it may be thus expressed: "Now is approaching the decisive scene, the eventful period - the crisis - when it shall be determined who shall rule this world. There has been a long conflict between the powers of light and darkness between God and the devil. Satan has so effectually ruled that he may be said to be the prince of this world; but my approaching death will destroy his kingdom, will break down his power, and will be the means of setting up the kingdom of God over man." The death of Christ was to be the most grand and effectual of all means that could be used to establish the authority of the law and the government of God, Rom 8:3-4. This it did by showing the regard which God had for his law; by showing his hatred of sin, and presenting the strongest motives to induce man to leave the service of Satan; by securing the influences of the Holy Spirit, and by his putting forth his own direct power in the cause of virtue and of God. The death of Jesus was the determining cause, the grand crisis, the concentration of all that God had ever done, or ever will do, to break down the kingdom of Satan, and set up his power over man. Thus was fulfilled the prediction Gen 3:15, "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head and thou shalt bruise his heel."
Now shall the prince of this world - Satan, or the devil, Joh 14:30; Joh 16:11. He is also called the god of this world, Co2 4:4; Eph 6:12; "The rulers of the darkness of this world" - that is, the rulers of this dark world a well-known Hebraism. He is also called "the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph 2:2. All these names are given him from the influence or power which he has over the men of this world, because the great mass of men have been under his control and subject to his will.
Be cast out - His kingdom shall be destroyed; his empire shall come to an end. It does not mean that his reign over all men would entirely cease then, but that then would be the crisis, the grand conflict in which he would be vanquished, and from that time his kingdom begin to decline, until it would finally cease, and then be free altogether from his dominion. See Luk 10:18; Col 1:18-20; Act 26:18; Co1 15:25-26; Rev 20:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: is: Joh 5:22-27, Joh 16:8-10
now: Joh 14:30, Joh 16:11; Gen 3:15; Isa 49:24; Mat 12:28; Luk 10:17-19; Act 26:18; Co2 4:4; Eph 2:1, Eph 2:2, Eph 6:12; Col 2:15; Heb 2:14; Jo1 3:8; Rev 12:9-11; Rev 20:2, Rev 20:3
John Gill
12:31 Now is the judgment of this world,.... That is, in a very short time will be the judgment either of the Jewish world, when that shall be reproved, convinced, and condemned for their sin of rejecting Christ, and crucifying him, by the Spirit, in the ministration of the Gospel; and they still continuing in their impenitence and unbelief, in process of time wrath will come upon them, upon their nation, city, and temple, to the uttermost; or of the Gentile world, when there shall be a discrimination, and separation made in it, of the chosen of God, who shall be called by special grace, and with the converted and believing Jews, shall form a Gospel church state, separate from the world of the ungodly; or of the world of God's elect among Jews and Gentiles, whose cause, being undertook by Christ, he will now vindicate it, and redeem them from sin and Satan, who have usurped a power and dominion over them: hence it follows,
now shall the prince of this world be cast out. The phrase, , "the prince of the world", is much used by Jewish writers (d), by whom an angel is meant; and they seem to design the angel of death, which is the devil: and it is certain, that he is here intended, and is so called, not because he has any legal power and authority over the world; but because he has usurped a dominion over it, and has great power and efficacy in the hearts of the children of disobedience, who yield a voluntary subjection to him, as if he was their proper lord and sovereign: now the time was at hand, when he should be cast out of the empire of the world he had assumed, and out of the temples of the Gentiles, and out of the hearts of God's elect among them.
(d) T. Bab. Yebamot, fol. 16. 2. & Sanhedrin, fol. 94. 1. & Cholin, fol. 60. 1.
John Wesley
12:31 Now - This moment. And from this moment Christ thirsted more than ever, till his baptism was accomplished. Is the judgment of this world - That is, now is the judgment given concerning it, whose it shall be. Now shall the prince of this world - Satan, who had gained possession of it by sin and death, be cast out - That is, judged, condemned, cast out of his possession, and out of the bounds of Christ's kingdom.
Robert Jamieson, A. R. Fausset and David Brown
12:31 Now is the judgment of this world--the world that "crucified the Lord of glory" (1Cor 2:8), considered as a vast and complicated kingdom of Satan, breathing his spirit, doing his work, and involved in his doom, which Christ's death by its hands irrevocably sealed.
now shall the prince of this world be cast out--How differently is that fast-approaching "hour" regarded in the kingdoms of darkness and of light! "The hour of relief; from the dread Troubler of our peace--how near it is! Yet a little moment, and the day is ours!" So it was calculated and felt in the one region. "Now shall the prince of this world be cast out," is a somewhat different view of the same event. We know who was right. Though yet under a veil, He sees the triumphs of the Cross in unclouded and transporting light.
12:3212:32: Եւ ես՝ յորժամ բարձրացա՛յց յերկրէ, զամենեսի՛ն ձգեցից առ իս։
32. Եւ երբ ես բարձրանամ երկրից, ամենքին դէպի ինձ կը ձգեմ»:
32 Ես ալ երբ երկրէն բարձրանամ, ամէնքդ ալ ինծի պիտի քաշեմ»։
Եւ ես յորժամ բարձրացայց յերկրէ, զամենեսին ձգեցից առ իս:

12:32: Եւ ես՝ յորժամ բարձրացա՛յց յերկրէ, զամենեսի՛ն ձգեցից առ իս։
32. Եւ երբ ես բարձրանամ երկրից, ամենքին դէպի ինձ կը ձգեմ»:
32 Ես ալ երբ երկրէն բարձրանամ, ամէնքդ ալ ինծի պիտի քաշեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3232: И когда Я вознесен буду от земли, всех привлеку к Себе.
12:32  κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.
12:32. κἀγὼ (and-I) ἂν (ever) ὑψωθῶ (I-might-have-been-en-overed) ἐκ (out) τῆς (of-the-one) γῆς, (of-a-soil," πάντας ( to-all ) ἑλκύσω (I-shall-haul) πρὸς (toward) ἐμαυτόν. (to-myself)
12:32. et ego si exaltatus fuero a terra omnia traham ad me ipsumAnd I, if I be lifted up from the earth, will draw all things to myself.
32. And I, if I be lifted up from the earth, will draw all men unto myself.
And I, if I be lifted up from the earth, will draw all [men] unto me:

32: И когда Я вознесен буду от земли, всех привлеку к Себе.
12:32  κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.
12:32. et ego si exaltatus fuero a terra omnia traham ad me ipsum
And I, if I be lifted up from the earth, will draw all things to myself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
32: Выражение "вознесен буду" (uywqw) Господь употребляет здесь в том же двойственном значении, как прежде (см. объясн. 3:14): Его вознесение на крест станет для Него средством к вознесению на небо. С другой стороны, это вознесение является средством для того, чтобы всех людей - в том числе и "еллинов" (ст. 20) - привлечь ко Христу, под Его власть. Когда Он будет на небе, то Он уже не будет находиться в тесных рамках одной национальности, к которой Он принадлежал по рождению, а будет "Господом всех" (Рим. 10:12).
Adam Clarke: Commentary on the Bible - 1831
12:32: I - will draw all men unto me - After I shall have died and risen again, by the preaching of my word and the influence of my Spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, Gen 49:10. And probably our Lord refers to the prophecy, Isa 11:10, which peculiarly belonged to the Gentiles: "There shall be a root of Jesse which shall stand for an Ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious." There is an allusion here to the ensigns or colors of commanders of regiments, elevated on high places, on long poles, that the people might see where the pavilion of their general was, and so flock to his standard.
Instead of παντας, the Codex Bezae, another, several versions, and many of the fathers, read παντα, all men, or all things: so the Anglo-Saxon, I will draw all things to myself. But παντα may be here the accusative singular, and signify all men.
The ancients fabled that Jupiter had a chain of gold, which he could at any time let down from heaven, and by it draw the earth and all its inhabitants to himself. See a fine passage to this effect in Homer, Iliad viii. ver. 18-27.
Ειδ' αγε, πειρησασθε θεοι, ἱνα ειδετε παντες,
Σειρην χρυσειην εξ ουρανοθεν κρεμασαντες·
Παντες δ' εξαπτεσθε θεοι, πασαι τε θεαιναι. κ. τ. λ.
"Now prove me: let ye down the golden chain
From heaven, and pull at its inferior links,
Both goddesses and gods: but me your king,
Supreme in wisdom, ye shall never draw
To earth from heaven, strive with me as ye may.
But I, if willing to exert my power,
The earth itself, itself the sea, and you,
Will lift with ease together, and will wind
The chain around the spiry summit sharp
Of the Olympian, that all things upheaved
Shall hang in the mid heaven. So much am I,
Alone, superior both to gods and men.
Cowper.
By this chain the poets pointed out the union between heaven and earth; or, in other words, the government of the universe by the extensive chain of causes and effects. It was termed golden, to point out, not only the beneficence of the Divine Providence, but also that infinite philanthropy of God by which he influences and by which he attracts all mankind to himself. It was possibly in allusion to this that our Lord spoke the above words. Should it be objected that it is inconsistent with the gravity of the subject, and the dignity of our Lord, to allude to the fable of a heathen poet, I answer:
1. The moral is excellent, and, applied to this purpose, expresses beautifully our Lord's gracious design in dying for the world, viz. That men might be united to himself, and drawn up into heaven.
2. It is no more inconsistent with the gravity of the subject, and his dignity, for our blessed Lord to allude to Homer, than it was for St. Paul to quote Aratus and Cleanthes, Act 17:28, and Epimenides, Tit 1:12; for he spoke by the same Spirit.
So justice was sometimes represented under the emblem of a golden chain, and in some cases such a chain was constructed, one end attached to the emperor's apartment, and the other hanging within reach; that if any person were oppressed he might come and lay hold on the chain, and by shaking it give the king notice that he was oppressed, and thus claim protection from the fountain of justice and power. In the Jehangeer Nameh, a curious account of this kind is given, which is as follows. The first order which Jehangeer issued on his accession to the throne (which was A.H. 1014, answering to a.d. 1605) was for the construction of the Golden Chain of Justice. It was made of pure gold, and measured thirty yards in length, consisting of sixty links, and weighing, in the whole, four Hindostany maunds (about four hundred pounds avoirdupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and, making a noise by shaking the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96, Calcutta, 1788. Such a communication, prayer and faith establish between the most just and most merciful God, and the wretched and oppressed children of men. "And I, if I be lifted up from the earth, will draw all men unto me." O thou that hearest prayer, unto thee shall all flesh come! Psa 65:2.
Albert Barnes: Notes on the Bible - 1834
12:32: Be lifted up - See Joh 3:14; Joh 8:28.
Will draw - Joh 6:44. The same word is used in both places.
All men - I will incline all kinds of men; or will make the way open by the cross, so that all men may come. I will provide a way which shall present a strong motive or inducement - the strongest that can be presented to all men to come to me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:32: if: Joh 3:14, Joh 8:28, Joh 19:17; Deu 21:22, Deu 21:23; Sa2 18:9; Psa 22:16-18; Gal 3:13; Pe1 2:24, Pe1 3:18
will: Joh 6:44; Sol 1:4; Hos 11:4
all men: Joh 1:7; Isa 49:6; Rom 5:17-19; Ti1 2:6; Heb 2:9; Jo1 2:2; Rev 5:9
Geneva 1599
12:32 And I, if I be (e) lifted up from the earth, will draw (f) all [men] unto me.
(e) Christ used a word which has a double meaning, for it signifies either to lift up or to get out of the way: for he intended them to think of his death, but the Jews seemed to take it another way.
(f) Chrysostom and Theophylact say that this word "all" refers to all nations: that is, not only to the Jews.
John Gill
12:32 And I, if I be lifted up from the earth,.... The death of Christ is here signified by his being "lifted up from the earth", in allusion to the lifting up of the brazen serpent on the pole; and shows, that his death would not be natural, but violent, and would be public, and not private; and fitly expresses his mediation between God, and men, being lifted up between the heavens and the earth; and points out the death of the cross, as is intimated in the next verse: and the "if" here does not suppose that his death, and the manner of it, were uncertain, for it was determined by God, agreed to by himself, predicted in the Scriptures, signified by types, and foretold by himself, and was necessary for the salvation of his people; but it designs the time of his drawing persons to himself, which is afterwards expressed, and may be rendered, "when I am lifted up", as it is by the Syriac, Arabic, and Persic versions: now when this will be, Christ says,
I will draw all men to me; which is not to be understood of the concourse of people about him, when on the cross, some for him, and others against him, some to bewail him, and others to reproach him; but rather of the gathering of the elect to him, and in him, as their head and representative, when he was crucified for them; or of the collection of them, through the ministry of the apostles, and of their being brought to believe on him for eternal life and salvation: and this drawing of them to him, in consequence of his death, supposes distance from him, want of power, and will, to came to him, and the efficacious grace of God to bring them, though without any force and compulsion; and this is to be understood not of every individual of human nature; for all are not drawn to Christ, or enabled to come to him, and believe in him. There were many of the Jews who would not, and did not come to him for life; and who instead of being drawn to him in this sense, when lifted up on the cross, vilified and reproached him; moreover, in the preceding verse, "a world" is spoken of, whose judgment, or condemnation, was now come; and besides, there was at this time a multitude of souls in hell, who could not, nor never will be, drawn to Christ; and a greater number still there will be at the last day, who, instead of drawing to him in this gracious way and manner, will be bid to depart from him, as having been workers of iniquity. Christ died indeed for all men who are drawn unto him; but this is not true of all men, that are, were, or shall be in the world. Add to this, that the word "men" is not in the text, it is only "all": Beza's most ancient copy, and some others, and the Vulgate Latin version read "all things"; and by "all" are meant, all the elect of God, all the children of God, "that were scattered abroad"; the Persic version reads, "I will draw my friends to me"; it designs some of all sorts of men, of every state, condition, age, sex, and nation, Gentiles as well as Jews, and especially the former; which agrees with the ancient prophecy, Gen 49:10, and with the context, and the occasion of the words, which was the desire of the Greeks, that were come to the feast, to see Jesus; and which was a specimen of the large numbers of them, that should be drawn to Christ, through the preaching of the Gospel, after his death: the Jews say, that in the time to come, or in the days of the Messiah, all the proselytes shall be "drawn", shall freely become proselytes (e). The allusion here, is to the setting up of a standard or ensign, to gather persons together. Christ's cross is the standard, his love is the banner, and he himself is the ensign, which draw souls to himself, and engage them to enlist themselves under him, and become his volunteers in the day his power; see Is 11:10.
(e) T. Bab. Avoda Zara, fol. 24. 1. & Gloss. in ib.
John Wesley
12:32 Lifted up from the earth - This is a Hebraism which signifies dying. Death in general is all that is usually imported. But our Lord made use of this phrase, rather than others that were equivalent, because it so well suited the particular manner of his death. I will draw all men - Gentiles as well as Jews. And those who follow my drawings, Satan shall not be able to keep.
Robert Jamieson, A. R. Fausset and David Brown
12:32 And I, if I be lifted up from the earth, will draw all men unto me--The "I" here is emphatic--I, taking the place of the world's ejected prince. "If lifted up," means not only after that I have been lifted up, but, through the virtue of that uplifting. And truly, the death of the Cross, in all its significance, revealed in the light, and borne in upon the heart, by the power of the Holy Ghost, possesses an attraction over the wide world--to civilized and savage, learned and illiterate, alike--which breaks down all opposition, assimilates all to itself, and forms out of the most heterogeneous and discordant materials a kingdom of surpassing glory, whose uniting principle is adoring subjection "to Him that loved them." "Will draw all men 'UNTO ME,'" says He. What lips could venture to utter such a word but His, which "dropt as an honeycomb," whose manner of speaking was evermore in the same spirit of conscious equality with the Father?
12:3312:33: Զայս ասէր, նշանակեա՛լ թէ որո՛վ մահու մեռանելոց իցէ։
33. Այս ասում էր նշելու համար, թէ ի՛նչ մահով էր մեռնելու:
33 Այս բանը կ’ըսէր՝ իմացնելով թէ ի՛նչ կերպ մահով պիտի մեռնէր։
Զայս ասէր նշանակեալ թէ որով մահու մեռանելոց իցէ:

12:33: Զայս ասէր, նշանակեա՛լ թէ որո՛վ մահու մեռանելոց իցէ։
33. Այս ասում էր նշելու համար, թէ ի՛նչ մահով էր մեռնելու:
33 Այս բանը կ’ըսէր՝ իմացնելով թէ ի՛նչ կերպ մահով պիտի մեռնէր։
zohrab-1805▾ eastern-1994▾ western am▾
12:3333: Сие говорил Он, давая разуметь, какою смертью Он умрет.
12:33  τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.
12:33. τοῦτο (To-the-one-this) δὲ (moreover) ἔλεγεν (it-was-forthing) σημαίνων (signifying) ποίῳ (unto-whither-belonged) θανάτῳ (unto-a-death) ἤμελλεν (it-was-impending) ἀποθνήσκειν. (to-die-off)
12:33. hoc autem dicebat significans qua morte esset moriturus(Now this he said, signifying what death he should die.)
33. But this he said, signifying by what manner of death he should die.
This he said, signifying what death he should die:

33: Сие говорил Он, давая разуметь, какою смертью Он умрет.
12:33  τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.
12:33. hoc autem dicebat significans qua morte esset moriturus
(Now this he said, signifying what death he should die.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Сам евангелист понимает слова Господа ближе всего, как предуказание на самый образ Его смерти - распятие, при котором Господь, действительно, был вознесен или приподнят над землею и, простирая на кресте Свои руки, как бы хотел привлечь к Себе весь Мир.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:33: signifying: Joh 18:32, Joh 21:19
John Gill
12:33 This he said,.... These are the words of the evangelist, interpreting the design of Christ in the above words, thereby
signifying what death he should die; the phrase of being lifted up from the earth, not only signified his death, but the kind, or manner of it, that it should be by crucifixion; a person crucified being stretched forth upon a cross, and that erected, was lifted up between earth and heaven.
Robert Jamieson, A. R. Fausset and David Brown
12:33 This he said, signifying what death he should die--that is, "by being lifted up from the earth" on "the accursed tree" (Jn 3:14; Jn 8:28).
12:3412:34: Պատասխանի ետ նմա ժողովուրդն. Մեք լուա՛ք յօրինաց՝ եթէ Քրիստոսն յաւիտեա՛ն կայ, եւ դու զիա՞րդ ասես՝ թէ պա՛րտ է բարձրանալ Որդւոյ մարդոյ. ով է ա՛յն Որդին մարդոյ[1874]։ [1874] Ոմանք. Յաւիտեան կեայ։
34. Ժողովուրդը նրան պատասխանեց. «Օրէնքից մենք լսել ենք, թէ Քրիստոս յաւիտեան կը մնայ, իսկ դու ինչպէ՞ս ես ասում, թէ մարդու Որդին պէտք է բարձրանայ. ո՞վ է այդ մարդու Որդին»:
34 Ժողովուրդը անոր պատասխանեց. «Մենք օրէնքէն լսեցինք թէ Քրիստոս յաւիտեան կը մնայ եւ դուն ի՞նչպէս կ’ըսես թէ պէտք է Որդին մարդոյ բարձրանայ. ո՞վ է այդ Որդին մարդոյ»։
Պատասխանի ետ նմա ժողովուրդն. Մեք լուաք յօրինաց եթէ Քրիստոսն յաւիտեան կայ, եւ դու զիա՞րդ ասես թէ` Պարտ է բարձրանալ Որդւոյ մարդոյ. ով է այն Որդին մարդոյ:

12:34: Պատասխանի ետ նմա ժողովուրդն. Մեք լուա՛ք յօրինաց՝ եթէ Քրիստոսն յաւիտեա՛ն կայ, եւ դու զիա՞րդ ասես՝ թէ պա՛րտ է բարձրանալ Որդւոյ մարդոյ. ով է ա՛յն Որդին մարդոյ[1874]։
[1874] Ոմանք. Յաւիտեան կեայ։
34. Ժողովուրդը նրան պատասխանեց. «Օրէնքից մենք լսել ենք, թէ Քրիստոս յաւիտեան կը մնայ, իսկ դու ինչպէ՞ս ես ասում, թէ մարդու Որդին պէտք է բարձրանայ. ո՞վ է այդ մարդու Որդին»:
34 Ժողովուրդը անոր պատասխանեց. «Մենք օրէնքէն լսեցինք թէ Քրիստոս յաւիտեան կը մնայ եւ դուն ի՞նչպէս կ’ըսես թէ պէտք է Որդին մարդոյ բարձրանայ. ո՞վ է այդ Որդին մարդոյ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3434: Народ отвечал Ему: мы слышали из закона, что Христос пребывает вовек; как же Ты говоришь, что должно вознесену быть Сыну Человеческому? кто Этот Сын Человеческий?
12:34  ἀπεκρίθη οὗν αὐτῶ ὁ ὄχλος, ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὖτος ὁ υἱὸς τοῦ ἀνθρώπου;
12:34. ἀπεκρίθη (It-was-separated-off) οὖν (accordingly) αὐτῷ (unto-it,"ὁ (the-one) ὄχλος (a-crowd,"Ἡμεῖς (We) ἠκούσαμεν (we-heard) ἐκ (out) τοῦ (of-the-one) νόμου (of-a-parcelee) ὅτι (to-which-a-one) ὁ (the-one) χριστὸς (Anointed) μένει (it-stayeth) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-an-age) καὶ (and) πῶς (unto-whither) λέγεις (thou-forth,"σὺ (thou,"ὅτι (to-which-a-one) δεῖ (it-bindeth) ὑψωθῆναι (to-have-been-en-overed) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου; (of-a-mankind?"τίς (What-one) ἐστιν (it-be) οὗτος (the-one-this) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου; (of-a-mankind?"
12:34. respondit ei turba nos audivimus ex lege quia Christus manet in aeternum et quomodo tu dicis oportet exaltari Filium hominis quis est iste Filius hominisThe multitude answered him: We have heard out of the law that Christ abideth for ever. And how sayest thou: The Son of man must be lifted up? Who is this Son of man?
34. The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man:

34: Народ отвечал Ему: мы слышали из закона, что Христос пребывает вовек; как же Ты говоришь, что должно вознесену быть Сыну Человеческому? кто Этот Сын Человеческий?
12:34  ἀπεκρίθη οὗν αὐτῶ ὁ ὄχλος, ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὖτος ὁ υἱὸς τοῦ ἀνθρώπου;
12:34. respondit ei turba nos audivimus ex lege quia Christus manet in aeternum et quomodo tu dicis oportet exaltari Filium hominis quis est iste Filius hominis
The multitude answered him: We have heard out of the law that Christ abideth for ever. And how sayest thou: The Son of man must be lifted up? Who is this Son of man?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
34: Толпе народа показалось невозможным примирить недавнее торжественное вступление Христа в Иерусалим, как Мессии, и эти речи Его о скорой Своей смерти. Ветхозаветные пророчества ведь говорили, что Мессия будет царствовать вовеки (Пс. 109:4; Ис. 9:6; Дан. 7:13-14). Нет, если Мессия или Сын человеческий должен оставить место своей деятельности, то это уже не тот Мессия, какого ожидали иудеи - это какой-то особенный Мессия! Пусть Христос разъяснить им, кого, собственно, Он имеет в виду.
Adam Clarke: Commentary on the Bible - 1831
12:34: We have heard out of the law - That is, out of the sacred writings. The words here are quoted from Psa 110:4; but the Jews called every part of the sacred writings by the name, The Law, in opposition to the words or sayings of the scribes. See on Joh 10:34 (note).
That Christ abideth for ever - There was no part of the law nor of the Scripture that said the Messiah should not die; but there are several passages that say as expressly as they can that Christ must die, and die for the sin of the world too. See especially Isa 53:1, etc.; Dan 9:24, Dan 9:27. But as there were several passages that spoke of the perpetuity of his reign, as Isa 9:7; Eze 37:25; Dan 7:14, they probably confounded the one with the other, and thus drew the conclusion, The Messiah cannot die; for the Scripture hath said, his throne, kingdom, and reign shall be eternal. The prophets, as well as the evangelists and apostles, speak sometimes of the Divine, sometimes of the human nature of Christ: when they speak of the former, they show forth its glory, excellence, omnipotence, omniscience, and eternity; when they speak of the latter, they show forth its humiliations, afflictions, sufferings, and death. And those who do not make the proper distinction between the two natures of Christ, the human and the Divine, will ever make blunders as well as the Jews. It is only on the ground of two natures in Christ that the Scriptures which speak of him, either in the Old or New Testament, can be possibly understood. No position in the Gospel is plainer than this, God was manifest in the flesh.
Albert Barnes: Notes on the Bible - 1834
12:34: We have heard out of the law - Out of the Old Testament; or rather we have been so taught by those who have interpreted the law to us.
That Christ - That the Messiah.
Abideth for ever - Will remain foRev_er, or will live foRev_er. The doctrine of many of them certainly was that the Messiah would not die; that he would reign as a prince foRev_er over the people. This opinion was founded on such passages of Scripture as these: Psa 110:4, "Thou art a priest foRev_er;" Dan 2:44; Dan 8:13-14. In the interpretation of these passages they had overlooked such places as Isa 53:1-12; nor did they understand how the fact that he would reign for ever could be reconciled with the idea of his death. To us, who understand that his reign does not refer to a temporal, an earthly kingdom, it is easy.
How sayest thou ... - We have understood by the title "the Son of man" the same as the Messiah, and that he is to reign foRev_er. How can he be put to death?
Who is this Son of man? - "The Son of man we understand to be the Messiah spoken of by Daniel, who is to reign foRev_er. To him, therefore, you cannot refer when you say that he must be lifted up, or must die. Who is it - what other Son of man is referred to but the Messiah?" Either ignorantly or willfully, they supposed he referred to some one else than the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:34: the law: Joh 10:34, Joh 15:25; Rom 3:19, Rom 5:18
Christ: Sa2 7:13; Psa 72:7, Psa 72:17-19, Psa 89:36, Psa 89:37, Psa 110:4; Isa 9:7, Isa 53:8; Eze 37:24, Eze 37:25; Dan 2:44, Dan 7:14, Dan 7:27; Mic 4:7
who: Joh 3:14-16, Joh 5:25-27, Joh 8:53-58; Mat 16:13, Mat 21:10, Mat 22:42-45
John Gill
12:34 The people answered him,.... Not the Greeks, but the Jews, and these not such as were friends to Christ, but cavillers at him:
we have heard out of the law; not the five books of Moses, but the Prophets, and Hagiographa; even all the books of the Old Testament are called the law; See Gill on Jn 10:34;
that Christ abideth for ever; referring to those places which speak of the perpetuity of his priesthood and the everlasting duration of his kingdom, Ps 110:4, in which last text express mention is made of the son of man, and that and the first may be more especially respected; from whence it appears, that these passages were understood of the Messiah by the ancient Jews: they knew he was designed in Ps 110:4. He is David's Lord that was bid to sit at the right hand of Jehovah, after he was raised from the dead, and had ascended on high; whose Gospel went forth with power, and whose people, by it, were made willing to submit to him, to his righteousness, and the sceptre of his kingdom; and who also is a priest for ever; and which is appealed to as a proof of the nature, kind, and duration of Christ's priesthood, Heb 5:6; and so it may be observed it is expressly applied to him by Jewish writers: in Zech 4:14 it is said "these are the two anointed ones, that stand by the Lord of the whole earth"; of which this interpretation is given (f).
"These are Aaron and the Messiah; and it would not be known which of them is (most) beloved, but that he says, Ps 110:4, "the Lord hath sworn, and will not repent, thou art a priest for ever"; from whence it is manifest that the Messiah is more beloved than Aaron the righteous priest.''
And so another of them (g), speaking of Melchizedek, says,
"this is that which is written Ps 110:4, "the Lord hath sworn", &c. who is this? this is he that is just, and having salvation, the King Messiah, as it is said, Zech 9:9.''
So the 45th Psalm is understood by them of the Messiah; the King, in Ps 45:1, is by Ben Melech, said to be the King Messiah; Ps 45:2 is thus paraphrased by the Targum,
"thy beauty, O King Messiah, is more excellent than the children of men.''
And Aben Ezra observes, that this Psalm is either concerning David, or the Messiah his son, whose name is David, Ezek 37:25 (h); and the passage in Ps 72:17 is frequently interpreted of the Messiah and his name, and is brought as a proof of the antiquity of it (i); and Ps 89:36 is also applied to him; and as for Dan 7:13, that is by many, both ancient and modern Jews, explained of the Messiah (k) and since then they understood these passages of him, it is easy to observe from whence they took this notion that the Messiah should abide for ever; but then they should have observed out of the same law, or Holy Scriptures, that the Messiah was to be stricken and cut off, was to be brought to the dust of death, and to pour out his soul unto death; all which is consistent with his abiding for ever, in his person and office; for though according to the said writings, he was to die and be buried, yet he was not to see corruption; he was to rise again, ascend on high, sit at the right hand of God, and rule till all his enemies became his footstool; his sufferings were to be in the way, and in order to his entrance into the glory that should always abide. The Jews have entertained a notion that Messiah the son of David shall not die, and they lay down this as a rule, that if anyone sets up for a Messiah, and does not prosper, but is slain, it is a plain case he is not the Messiah; so all the wise men at first thought that Ben Coziba was the Messiah, but when he was slain it was known to them that he was not (l). And upon this principle these Jews confront the Messiahship of Jesus, saying,
and how sayest thou, the son of man must be lifted up? for it seems Christ used the phrase the son of man in his discourse, though John has not recorded it; he attending to his sense, and not to his express words. The Jews rightly understood him, that by the son of man he meant the Messiah, and by his being lifted up, his death; but they did not understand, how the Messiah could die, and yet abide for ever; and therefore since he intended himself by the son of man, they concluded he talked very inconsistent with the Scriptures, and with the character he assumed, and ask very pertly,
who is this son of man? is there any other son of man besides the Messiah? and can the son of man, that is the Messiah, be lifted up, or die, who is to abide for ever? and if thou art to be lifted up, or die, thou art not the Messiah or Daniel's son of man, whose kingdom is everlasting: but how come the Jews themselves to say, that the days of the Messiah, according to some, are but forty years, according to others seventy, according to others, three hundred and sixty five (m)? yea, they say, he shall be as other men, marry, have children, and then die (n). And how comes it to pass that Messiah ben Joseph shall be slain (o)? the truth of the matter is this, they having lost the true sense of the prophecies concerning the Messiah, and observing some that seem to differ, and which they know not how to reconcile, have fancied two Messiahs, the one that will be much distressed and be overcome and be slain; the other, who will be potent and victorious.
(f) Abot R. Nathan, c. 34. (g) R. Moses Hadarsan in Galatin. de cath. ver. l. 10. c. 6. (h) Vid. Tzeror Hammor, fol. 49. 2. (i) T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. Bereshit Rabba, fol. 1, 2. Echa Rabbati, fol. 50. 2. Pirke Eliezer, c. 32. (k) Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Sandiah Gaon in Dan. vii. 13. & R. Jeshua in Aben Ezra in ib. (l) Maimon Hilchot Melacim, c. 11. sect. 3, 4. Vid. Bereshit Rabba, sect. 98. fol. 86. 2. (m) T. Bab. Sanhedrin, fol. 99. 1. (n) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. (o) T. Bab. Succa, fol. 52. 1.
John Wesley
12:34 How sayest thou, The Son of man must be lifted up? - How can these things be reconciled? Very easily. He first dies, and then abideth for ever. Who is this Son of man? - Is he the Christ? Ps 110:4.
Robert Jamieson, A. R. Fausset and David Brown
12:34 We have heard out of the law--the scriptures of the Old Testament (referring to such places as Ps 89:28-29; Ps 110:4; Dan 2:44; Dan 7:13-14).
that Christ--the Christ "endureth for ever."
and how sayest thou, The Son of Man must be lifted up, &c.--How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude.
12:3512:35: Ասէ ցնոսա Յիսուս. Փո՛քր մեւս ժամանակ լոյս ընդ ձե՛զ է. գնացէ՛ք մինչդեռ զլո՛յսն ունիք, զի մի՛ խաւար ձեզ հասցէ. զի որ գնա՛յ ՚ի խաւարի, ո՛չ գիտէ յո՛ երթայ[1875]։ [1875] Բազումք. Փոքր մեւս եւս ժամանակ։
35. Յիսուս նրանց ասաց. «Մի փոքր ժամանակ եւս լոյսը ձեզ հետ է. քայլեցէ՛ք, քանի դեռ լոյսն ունէք, որպէսզի խաւարը ձեզ չկլանի, քանի որ, ով քայլում է խաւարի մէջ, չի իմանում, թէ ուր է գնում:
35 Յիսուս ըսաւ անոնց. «Քիչ մը ատեն ալ լոյսը ձեզի հետ է. քանի որ լոյսը ունիք, քալեցէ՛ք, որ չըլլայ թէ մութը ձեր վրայ հասնի. վասն զի խաւարի մէջ քալողը չի գիտեր թէ ո՞ւր կ’երթայ։
Ասէ ցնոսա Յիսուս. Փոքր մեւս եւս ժամանակ լոյս ընդ ձեզ է. գնացէք մինչդեռ զլոյսն ունիք, զի մի՛ խաւար ձեզ հասցէ. զի որ գնայ ի խաւարի` ոչ գիտէ յո երթայ:

12:35: Ասէ ցնոսա Յիսուս. Փո՛քր մեւս ժամանակ լոյս ընդ ձե՛զ է. գնացէ՛ք մինչդեռ զլո՛յսն ունիք, զի մի՛ խաւար ձեզ հասցէ. զի որ գնա՛յ ՚ի խաւարի, ո՛չ գիտէ յո՛ երթայ[1875]։
[1875] Բազումք. Փոքր մեւս եւս ժամանակ։
35. Յիսուս նրանց ասաց. «Մի փոքր ժամանակ եւս լոյսը ձեզ հետ է. քայլեցէ՛ք, քանի դեռ լոյսն ունէք, որպէսզի խաւարը ձեզ չկլանի, քանի որ, ով քայլում է խաւարի մէջ, չի իմանում, թէ ուր է գնում:
35 Յիսուս ըսաւ անոնց. «Քիչ մը ատեն ալ լոյսը ձեզի հետ է. քանի որ լոյսը ունիք, քալեցէ՛ք, որ չըլլայ թէ մութը ձեր վրայ հասնի. վասն զի խաւարի մէջ քալողը չի գիտեր թէ ո՞ւր կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3535: Тогда Иисус сказал им: еще на малое время свет есть с вами; ходите, пока есть свет, чтобы не объяла вас тьма: а ходящий во тьме не знает, куда идет.
12:35  εἶπεν οὗν αὐτοῖς ὁ ἰησοῦς, ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστιν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ· καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει.
12:35. εἶπεν (It-had-said) οὖν (accordingly) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἔτι (If-to-a-one) μικρὸν (to-small) χρόνον (to-an-interim) τὸ (the-one) φῶς (a-light) ἐν (in) ὑμῖν (unto-ye) ἐστίν. (it-be) περιπατεῖτε (Ye-should-tread-about-unto) ὡς (as) τὸ (to-the-one) φῶς (to-a-light) ἔχετε, (ye-hold,"ἵνα (so) μὴ (lest) σκοτία (an-obscuring-unto) ὑμᾶς (to-ye) καταλάβῃ, (it-might-have-had-taken-down,"καὶ (and) ὁ (the-one) περιπατῶν (treading-about-unto) ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) οὐκ (not) οἶδεν (it-had-come-to-see) ποῦ (of-whither) ὑπάγει. (it-leadeth-under)
12:35. dixit ergo eis Iesus adhuc modicum lumen in vobis est ambulate dum lucem habetis ut non tenebrae vos conprehendant et qui ambulat in tenebris nescit quo vadatJesus therefore said to them: Yet a little while, the light is among you. Walk whilst you have the light, and the darkness overtake you not. And he that walketh in darkness knoweth not whither be goeth.
35. Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth.
Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth:

35: Тогда Иисус сказал им: еще на малое время свет есть с вами; ходите, пока есть свет, чтобы не объяла вас тьма: а ходящий во тьме не знает, куда идет.
12:35  εἶπεν οὗν αὐτοῖς ὁ ἰησοῦς, ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστιν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ· καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει.
12:35. dixit ergo eis Iesus adhuc modicum lumen in vobis est ambulate dum lucem habetis ut non tenebrae vos conprehendant et qui ambulat in tenebris nescit quo vadat
Jesus therefore said to them: Yet a little while, the light is among you. Walk whilst you have the light, and the darkness overtake you not. And he that walketh in darkness knoweth not whither be goeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:35: Yet a little while is the light with you - In answer to their objection, our Lord compares himself to a light, which was about to disappear for a short time, and afterwards to shine forth with more abundant lustre; but not to their comfort, if they continued to reject its present beamings. He exhorts them to follow this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest darkness; in impenitence and hardness of heart. Then shall ye wish to see one of the days of the Son of man, and shall not see it, Luk 17:22. Then shall ye seek me, but shall not find me, Joh 7:34. For the kingdom of God shall be taken from you, and given to the Gentiles, Mat 21:43. If ye believe not in me now, ye shall then wish ye had done it, when wishing shall be for ever fruitless.
Instead of μεθ' ὑμων, with you, εν ὑμιν, among you, is the reading of BDL, seventeen others; Coptic, Gothic, Slavonic, Vulgate, Itala; Cyril, Nonnus, and Victorinus. Griesbach has received it into the text. The meaning of both is nearly the same.
Lest darkness come upon you - Ye have a good part of your journey yet to go: ye cannot travel safely but in the daylight - that light is almost gone - run, that the darkness overtake you not, or in it ye shall stumble, fall, and perish!
Reader, is thy journey near an end? There may be but a very little time remaining to thee. O, run, fly to Christ, lest the darkness of death overtake thee, before thy soul have found redemption in his blood!
Albert Barnes: Notes on the Bible - 1834
12:35: Yet a little while is the light with you - Jesus did not reply directly to their question. He saw that they were offended by the mention of his death, and he endeavored to arrive at the same thing indirectly. He tells them, therefore, that the light would be with them a little while, and that they ought to improve the opportunity while they had it to listen to his instructions, to require with candor, and thus to forsake their false notions respecting the Messiah.
The light - Joh 1:4. It is probable that they understood this as denoting the Messiah. See Joh 8:12; "I am the light of the world;" Joh 9:4.
Walk ... - Joh 11:9. Whatever you have to do, do it while you enjoy this light. Make good use of your privileges before they are removed. That is, while the Messiah is with you, avail yourselves of his instructions and learn the way to life.
Lest darkness - Lest God should take away all your mercies, remove all light and instruction from you, and leave you to ignorance, blindness, and woe. This was true that darkness and calamity were to come upon the Jewish people when the Messiah was removed; and it is also true that God leaves a sinner to darkness and misery when he has long rejected the gospel.
For he ... - See Joh 11:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:35: Yet: Joh 7:33, Joh 9:4, Joh 16:16; Heb 3:7, Heb 3:8
Walk: Joh 12:36, Joh 12:46, Joh 1:5-9, Joh 8:12, Joh 9:5; Isa 2:5, Isa 42:6, Isa 42:7; Rom 13:12-14; Eph 5:8, Eph 5:14, Eph 5:15; Th1 5:5-8; Jo1 1:6, Jo1 1:7
lest: Joh 12:39, Joh 12:40; Psa 69:22-28; Jer 13:16, Jer 13:17; Rom 11:7-10; Co2 3:14
for: Joh 11:10; Pro 4:19; Jo1 2:8-11
Geneva 1599
12:35 (8) Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
(8) Unmeasurable is the mercy of God, but a horrible judgment follows if it is condemned.
John Gill
12:35 Then Jesus said unto them,.... Not directly answering to their questions, but suggests to them their ignorance and stupidity, amidst so much light, that was about them:
yet a little while is the light with you: meaning either himself, the light of the world, Jn 8:12, who was to be but a very little while longer with them, a few days more, and he was to go away from them by death, and be seen and heard no more by them: or the Gospel, which, though that was to continue somewhat longer, it being, after Christ's death, resurrection, and ascension, to be preached to the Jews, both in Judea, and in other parts of the world; yet that would be but for a little while, as the event has shown; for the Jews rejecting the Gospel, and putting it away from them, the apostles, as they were ordered, turned to the Gentiles, Acts 13:46;
walk while ye have the light: that is, as it is explained in Jn 12:36, "believe ye in the light": which the Persic version adds here, and leaves out there: and the sense is, believe in the Messiah, and in his Gospel; embrace him and that, and walk on in him, and worthy of him and of his Gospel, as children of the light:
lest darkness come upon you; suddenly, at an unawares; either a greater degree of the darkness of ignorance and unbelief; even a judicial blindness and stupidity, which did seize on that people, and continues upon them to this day; or the darkness of afflictions, calamities, and distress, and which have come upon them to the uttermost, to the destruction of their temple, city, and nation; or else a worse darkness, even blackness of darkness, outer darkness in hell, where are weeping, wailing, and gnashing of teeth.
For he that walketh in darkness, knoweth not whither he goeth; he cannot see his way, nor the stumbling blocks that lie in it, and the dangers he is exposed unto; nor does he know where it leads, and what is the end of it; and just so it is with a man in a state of unregeneracy, and more especially under judicial blindness: he is not aware of the pits and snares that lie in his way, or of the dark mountains on which he stumbles; and though destruction and misery are in his ways, he knows not that he is going thereunto.
John Wesley
12:35 Then Jesus said to them - Not answering them directly, but exhorting them to improve what they had heard already. The light - I and my doctrine.
Robert Jamieson, A. R. Fausset and David Brown
12:35 Yet a little while is the light with you. Walk while ye have the light, &c.--Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on Lk 13:23).
12:3612:36: Մինչդեռ զլոյսն ընդ ձե՛զ ունիք՝ հաւատացէ՛ք ՚ի լոյսն, զի որդի՛ք լուսոյ եղիջիք։ Զայս խօսեցաւ Յիսուս, եւ չոգաւ՝ թաքեա՛ւ ՚ի նոցանէ։
36. Քանի դեռ լոյսը ձեզ հետ ունէք, հաւատացէ՛ք լոյսին, որպէսզի լոյսի որդիներ լինէք»: Յիսուս այս խօսեց եւ գնաց նրանցից թաքնուեց:
36 Քանի որ լոյսը ունիք, հաւատացէ՛ք այն լոյսին, որպէս զի լուսոյ որդիներ ըլլաք»։ Յիսուս այս բաները խօսեցաւ ու գնաց պահուեցաւ անոնցմէ։
Մինչդեռ զլոյսն ընդ ձեզ ունիք, հաւատացէք ի լոյսն, զի որդիք լուսոյ եղիջիք: Զայս խօսեցաւ Յիսուս, եւ չոգաւ թաքեաւ ի նոցանէ:

12:36: Մինչդեռ զլոյսն ընդ ձե՛զ ունիք՝ հաւատացէ՛ք ՚ի լոյսն, զի որդի՛ք լուսոյ եղիջիք։ Զայս խօսեցաւ Յիսուս, եւ չոգաւ՝ թաքեա՛ւ ՚ի նոցանէ։
36. Քանի դեռ լոյսը ձեզ հետ ունէք, հաւատացէ՛ք լոյսին, որպէսզի լոյսի որդիներ լինէք»: Յիսուս այս խօսեց եւ գնաց նրանցից թաքնուեց:
36 Քանի որ լոյսը ունիք, հաւատացէ՛ք այն լոյսին, որպէս զի լուսոյ որդիներ ըլլաք»։ Յիսուս այս բաները խօսեցաւ ու գնաց պահուեցաւ անոնցմէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3636: Доколе свет с вами, веруйте в свет, да будете сынами света. Сказав это, Иисус отошел и скрылся от них.
12:36  ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. ταῦτα ἐλάλησεν ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ᾽ αὐτῶν.
12:36. ὡς (As) τὸ (to-the-one) φῶς (to-a-light) ἔχετε, (ye-hold,"πιστεύετε (ye-should-trust-of) εἰς (into) τὸ (to-the-one) φῶς, (to-a-light,"ἵνα (so) υἱοὶ (sons) φωτὸς (of-a-light) γένησθε . ( ye-might-have-had-became ) Ταῦτα (To-the-ones-these) ἐλάλησεν (it-spoke-unto,"Ἰησοῦς, (an-Iesous,"καὶ (and) ἀπελθὼν (having-had-came-off) ἐκρύβη (it-had-been-concealed) ἀπ' (off) αὐτῶν. (of-them)
12:36. dum lucem habetis credite in lucem ut filii lucis sitis haec locutus est Iesus et abiit et abscondit se ab eisWhilst you have the light, believe in the light, that you may be the children of light. These things Jesus spoke: and he went away and hid himself from them.
36. While ye have the light, believe on the light, that ye may become sons of light. These things spake Jesus, and he departed and hid himself from them.
While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them:

36: Доколе свет с вами, веруйте в свет, да будете сынами света. Сказав это, Иисус отошел и скрылся от них.
12:36  ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. ταῦτα ἐλάλησεν ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ᾽ αὐτῶν.
12:36. dum lucem habetis credite in lucem ut filii lucis sitis haec locutus est Iesus et abiit et abscondit se ab eis
Whilst you have the light, believe in the light, that you may be the children of light. These things Jesus spoke: and he went away and hid himself from them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
36: Господь опять встречает непонимание со стороны Своих слушателей, но не находит теперь возможным вступать с толпою в какие-либо объяснения по вопросу о том, каков должен быть Мессия с точки зрения пророков. Он убеждает слушателей воспользоваться теми немногими днями, в которые еще будет для них сиять свет солнца - Христа (ср. 7:33: и 8:12). Но, конечно, для того, чтобы пользоваться этим светом (ходить при нем), нужна вера в этот Свет, и вот Христос считает нужным напомнить им об этом, обещая притом, что они могут сделаться со временем "сынами света" (объясн. см. в толк. Ев. Лк. 16:8).

Сказав это, Христос удалился, вероятно, в Гефсиманию, на гору Елеонскую.

С 37-го по 50-й стих евангелист бросает взгляд на результаты деятельности Господа Иисуса Христа среди народа иудейского и удивляется тому, как скудны были эти результаты, как мало оказалось верующих во Христа. Чем объяснить этот факт? Здесь, по воззрению евангелиста, осуществилась угроза Божия народу иудейскому, которую некогда произнес пророк Исайя. При этом евангелист кратко резюмирует свидетельства, какие имеются о Христе в раньше приведенных Иоанном речах Христа иудеям.
Adam Clarke: Commentary on the Bible - 1831
12:36: Children of light - Let the light, the truth of Christ, so dwell in and work by you that ye may be all light in the Lord: that as truly as a child is the produce of his own parent, and partakes of his nature, so ye may be children of the light, having nothing in you but truth and righteousness.
Did hide himself from them - Either by rendering himself invisible, or by suddenly mingling with the crowd, so that they could not perceive him. See Joh 8:59. Probably it means no more than that he withdrew from them, and went to Bethany, as was his custom a little before his crucifixion; and concealed himself there during the night, and taught publicly every day in the temple. It was in the night season that they endeavored to seize upon him, in the absence of the multitude.
Albert Barnes: Notes on the Bible - 1834
12:36: While ye have light - This implied two things:
1. that he was the light, or was the Messiah.
2. that he was soon to be taken away by death.
In this manner he answered their question - not directly, but in a way to convey the truth to their minds, and at the same time to administer to them a useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the truth in some way, however unpalatable it might be.
Believe in the light - That is, in the Messiah, who is the light of the world.
That ye may be the children ... - That ye may be the friends and followers of the Messiah. See the notes at Mat 1:1. Compare Joh 8:12; Eph 5:8; "Now are ye light in the Lord; walk as children of light."
Did hide himself from them - Joh 8:59. He went out to Bethany, where he commonly passed the night, Luk 21:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:36: believe: Joh 1:7, Joh 3:21; Isa 60:1; Act 13:47, Act 13:48
the children: Luk 16:8; Eph 5:8; Th1 5:5, Th1 5:8; Jo1 2:9-11
and departed: Joh 8:59, Joh 10:39, Joh 10:40, Joh 11:54; Mat 21:17
Geneva 1599
12:36 While ye have light, believe in the light, that ye may be the (g) children of light. These things spake Jesus, and departed, and did hide himself from them.
(g) That is, partakers of light.
John Gill
12:36 While ye have light, believe in the light,.... Receive the Messiah, and credit the Gospel revelation; this is an explanation of the exhortation in the preceding verse:
that ye may be the children of the light; that is, that they might appear to be such who are enlightened persons; and such are truly so, who are made light in the Lord, or who are enlightened by the Spirit of God to see their own sinfulness, impotency, and unrighteousness, and their need of Christ, and his righteousness and strength, and of salvation by him; and who are made meet, by the grace of God, to be partakers of the inheritance of the saints in light; and which is made manifest by believing in Christ, and walking on in him, as they have received him, and by walking honestly, as in the daytime, and circumspectly, not as fools, but as wise, for such walk as children of the light.
These things spake Jesus, and departed; from those Jews, as being unworthy of any further conversation with him; and from Jerusalem, very likely to Bethany, whither he frequently retired, especially at night, during the few days before the passover:
and did hide himself from them: for his safety, for he knew that they were irritated by what he said, and would seek to lay hold upon him, and deliver him to the sanhedrim; and whereas his hour was not yet fully come, there were a few more sands in the glass to run, he provided for his security, by absconding from them; and this was an emblem of his wholly removing from them, and leaving them, and their house, desolate; and it is very likely that from this time forward they saw him no more as ministering the word unto them; and also of his taking his Gospel from them in a little time, and of his hiding the things of it from them, which respected himself, and salvation by him.
John Wesley
12:36 The children of light - The children of God, wise, holy, happy.
Robert Jamieson, A. R. Fausset and David Brown
12:36 These things spake Jesus, and departed, and did hide himself from them--He who spake as never man spake, and immediately after words fraught with unspeakable dignity and love, had to "hide Himself" from His auditors! What then must they have been? He retired, probably to Bethany. (The parallels are: Mt 21:17; Lk 21:37).
12:3712:37: Եւ այնչափ նշանս արարեա՛լ էր առաջի նոցա. եւ նոքա ո՛չ հաւատային ՚ի նա[1876]. [1876] Ոմանք. Էր արարեալ... ո՛չ հաւատացին ՚ի նա։
37. Թէպէտ եւ նա այնքան նշաններ էր արել նրանց առաջ, նրանք չէին հաւատում նրան,
37 Թէպէտ այնքան հրաշքներ ըրած էր անոնց առջեւ, բայց անոնք չէին հաւատար իրեն.
Եւ այնչափ նշանս արարեալ էր առաջի նոցա, եւ նոքա ոչ հաւատային ի նա:

12:37: Եւ այնչափ նշանս արարեա՛լ էր առաջի նոցա. եւ նոքա ո՛չ հաւատային ՚ի նա[1876].
[1876] Ոմանք. Էր արարեալ... ո՛չ հաւատացին ՚ի նա։
37. Թէպէտ եւ նա այնքան նշաններ էր արել նրանց առաջ, նրանք չէին հաւատում նրան,
37 Թէպէտ այնքան հրաշքներ ըրած էր անոնց առջեւ, բայց անոնք չէին հաւատար իրեն.
zohrab-1805▾ eastern-1994▾ western am▾
12:3737: Столько чудес сотворил Он пред ними, и они не веровали в Него,
12:37  τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν,
12:37. Τοσαῦτα (To-the-one-which-the-ones-these) δὲ (moreover) αὐτοῦ (of-it) σημεῖα (to-signlets-of) πεποιηκότος (of-having-had-come-to-do-unto) ἔμπροσθεν (in-toward-from) αὐτῶν (of-them) οὐκ (not) ἐπίστευον (they-were-trusting-of) εἰς (into) αὐτόν, (to-it,"
12:37. cum autem tanta signa fecisset coram eis non credebant in eumAnd whereas he had done so many miracles before them, they believed not in him:
37. But though he had done so many signs before them, yet they believed not on him:
But though he had done so many miracles before them, yet they believed not on him:

37: Столько чудес сотворил Он пред ними, и они не веровали в Него,
12:37  τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν,
12:37. cum autem tanta signa fecisset coram eis non credebant in eum
And whereas he had done so many miracles before them, they believed not in him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
37: Говоря о множестве чудес (столько чудес), Иоанн, очевидно, имеет в виду чудеса, описанные у синоптиков: сам он говорит только о немногих чудесах Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.

We have here the honour done to our Lord Jesus by the Old-Testament prophets, who foretold and lamented the infidelity of the many that believed not on him. It was indeed a dishonour and grief to Christ that his doctrine met with so little acceptance and so much opposition; but this takes off the wonder and reproach, makes the offence of it to cease, and made it no disappointment to Christ, that herein the scriptures were fulfilled. Two things are here said concerning this untractable people, and both were foretold by the evangelical prophet Isaiah, that they did not believe, and that they could not believe.

I. They did not believe (v. 37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe,

1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta semeia signifying both so many and so great. This refers to all the miracles he had wrought formerly; nay, the blind and lame now came to him into the temple, and he healed them, Matt. xxi. 14. His miracles were the great proof of his mission, and on the evidence of them he relied. Two things concerning them he here insists upon:-- (1.) The number of them; they were many,--various and of divers kinds; numerous and often repeated; and every new miracle confirmed the reality of all that went before. The multitude of his miracles was not only a proof of his unexhausted power, but gave the greater opportunity to examine them; and, if there had been a cheat in them, it was morally impossible but that in some or other of them it would have been discovered; and, being all miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes.

2. The inefficacy of these means: Yet they believed not on him. They could not gainsay the premises, and yet would not grant the conclusion. Note, The most plentiful and powerful means of conviction will not of themselves work faith in the depraved prejudiced hearts of men. These saw, and yet believed not.

3. The fulfilling of the scripture in this (v. 38): That the saying of Esaias might be fulfilled. Not that these infidel Jews designed the fulfilling of the scripture (they rather fancied those scriptures which speak of the church's best sons to be fulfilled in themselves), but the event exactly answered the prediction, so that (ut for ita ut) this saying of Esaias was fulfilled. The more improbable any event is, the more does a divine foresight appear in the prediction of it. One could not have imagined that the kingdom of the Messiah, supported with such pregnant proofs, should have met with so much opposition among the Jews, and therefore their unbelief is called a marvellous work, and a wonder, Isa. xxix. 14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa. liii. 1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, te akon hemon--our hearing, which we have heard from God, and which you have heard from us. Our report is the report that we bring, like the report of a matter of fact, or the report of a solemn resolution in the senate. (2.) It is foretold that a few comparatively of those to whom this report is brought will be persuaded to give credit to it. Many hear it, but few heed it and embrace it: Who hath believed it? Here and there one, but none to speak of; not the wise, not the noble; it is to them but a report which wants confirmation. (3.) It is spoken of as a thing to be greatly lamented that so few believe the report of the gospel. Lord is here prefixed from the LXX., but is not in the Hebrew, and intimates a sorrowful account brought to God by the messengers of the cold entertainment which they and their report had; as the servant came, and showed his lord all these things, Luke xiv. 21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed to them, that is, because they do not acquaint themselves with, and submit themselves to, the grace of God; they do not experimentally know the virtue and fellowship of Christ's death and resurrection, in which the arm of the Lord is revealed. They saw Christ's miracles, but did not see the arm of the Lord revealed in them.

II. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. This is a hard saying, who can explain it? We are sure that God is infinitely just and merciful, and therefore we cannot think there is in any such an impotency to good, resulting from the counsels of God, as lays them under a fatal necessity of being evil. God dams none by mere sovereignty; yet it is said, They could not believe. St. Austin, coming in course to the exposition of these words, expresses himself with a holy fear of entering upon an enquiry into this mystery. Justa sunt judicia ejus, sed occulta--His judgments are just, but hidden.

1. They could not believe, that is, they would not; they were obstinately resolved in their infidelity; thus Chrysostom and Austin incline to understand it; and the former gives divers instances of scripture of the putting of an impotency to signify the invincible refusal of the will, as Gen. xxxvii. 4, They could not speak peaceably to him. And ch. vii. 7. This is a moral impotency, like that of one that is accustomed to do evil, Jer. xiii. 23. But,

2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet,

(1.) There is a righteous hand of God sometimes to be acknowledged in the blindness and obstinacy of those who persist in impenitency and unbelief, by which they are justly punished for their former resistance of the divine light and rebellion against the divine law. If God withhold abused grace, and give men over to indulged lusts,--if he permit the evil spirit to do his work on those that resisted the good Spirit,--and if in his providence he lay stumbling-blocks in the way of sinners, which confirm their prejudices, then he blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. Now when God denies his grace nothing of this is done; the alienation of the mind from, and its aversion to, God and the divine life, grow into a rooted and invincible antipathy, and so the case becomes desperate.

(2.) Judicial blindness and hardness are in the word of God threatened against those who wilfully persist in wickedness, and were particularly foretold concerning the Jewish church and nation. Known unto God are all his works, and all ours too. Christ knew before who would betray him, and spoke of it, ch. vi. 70. This is a confirmation of the truth of scripture prophecies, and thus even the unbelief of the Jews may help to strengthen our faith. It is also intended for caution to particular persons, to beware lest that come upon them which was spoken of in the prophets, Acts xiii. 40.

(3.) What God has foretold will certainly come to pass, and so, by a necessary consequence, in order of arguing, it might be said that therefore they could not believe, because God by the prophets had foretold they would not; for such is the knowledge of God that he cannot be deceived in what he foresees, and such his truth that he cannot deceive in what he foretels, so that the scripture cannot be broken. Yet be it observed that the prophecy did not name particular persons; so that it might not be said, "Therefore such a one and such a one could not believe, because Esaias had said so and so;" but it pointed at the body of the Jewish nation, which would persist in their infidelity till their cities were wasted without inhabitants, as it follows (Isa. vi. 11, 12); yet still reserving a remnant (v. 13, in it shall be a tenth), which reserve was sufficient to keep a door of hope open to particular persons; for each one might say, Why may not I be of that remnant?

Lastly, The evangelist, having quoted the prophecy, shows (v. 41) that it was intended to look further than the prophet's own days, and that its principal reference was to the days of the Messiah: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa. vi. 8, 9. But here we are told that it was said by him to the purpose. For nothing was said by him as a prophet which was not first said to him; nor was any thing said to him which was not afterwards said by him to those to whom he was sent. See Isa. xxi. 10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. It seems to have been spoken of the prophet himself (for to him the commission and instructions were there given), and yet it is here said to be spoken of Christ, for as all the prophets testified of him so they all typified him. This they spoke of him, that as to many his coming would be not only fruitless, but fatal, a savour of death unto death. It might be objected against his doctrine, If it was from heaven, why did not the Jews believe it? But this is an answer to it; it was not for want of evidence, but because their heart was made fat, and their ears were heavy. It was spoken of Christ, that he should be glorified in the ruin of an unbelieving multitude, as well as in the salvation of a distinguished remnant.
Adam Clarke: Commentary on the Bible - 1831
12:37: Yet they believed not on him - Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe; but they were blinded by their passions, and obstinately hardened their hearts against the truth.
Albert Barnes: Notes on the Bible - 1834
12:37: So many miracles - This does not refer to any miracles performed on this occasion, but to all his miracles performed in view of the nation, in healing the sick, opening the eyes of the blind, raising the dead, etc. John here gives the summary or the result of all his work undeniable proof of his being the Messiah, yet the nation did not believe on him.
Before them - Before the Jewish nation. Not in the presence of the people whom he was then addressing, but before the Jewish people.
They believed not - The Jewish nation did not believe as a nation, but rejected him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:37: Joh 1:11, Joh 11:42, Joh 15:24; Mat 11:20; Luk 16:31
Geneva 1599
12:37 (9) But though he had done so many miracles before them, yet they believed not on him:
(9) Faith is not of nature, but of grace.
John Gill
12:37 But though he had done so many miracles before them,.... Openly, and in the presence of them; meaning those miracles which were done at Jerusalem, as those which brought Nicodemus to him, and to an acknowledgment of him as a teacher sent from God; and particularly the cure of the lame man at Bethesda's pool, the giving sight to the man that was born blind, by anointing his eyes with clay, and sending him to wash in the Pool of Siloam, and the raising Lazarus from the dead at Bethany, which was within two miles of Jerusalem, in the presence of many of them who were come there to comfort Martha and Mary. Yet
they believed not on him; the miracles done by Christ before their eyes, which they could not deny, nor disprove, and were so many, and so great, were aggravations of their unbelief; and such indeed is the nature of that sin, and so deeply rooted is it, that the most powerful means, and mighty works, will not bring a person to believe in Christ, without the powerful and efficacious grace of God.
John Wesley
12:37 Though he had done so many miracles before them - So that they could not but see them.
Robert Jamieson, A. R. Fausset and David Brown
12:37 It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people.
though he had done so many miracles--The word used suggests their nature as well as number.
12:3812:38: զի լցցի՛ բանն Եսայայ մարգարէի՝ զոր ասացն. Տէր՝ ո՞ հաւատա՛ց ՚ի լուր մեր, եւ բազուկ Տեառն ո՞ւմ յայտնեցաւ։
38. որպէսզի կատարուէր Եսայի մարգարէի խօսքը, որ ասաց. «Տէ՛ր, ո՞վ հաւատաց մեր տուած լուրին, եւ Տիրոջ բազուկը ո՞ւմ յայտնուեց»:
38 Որպէս զի կատարուի Եսայի մարգարէին խօսքը, որ ըսաւ. «Տէ՛ր, ո՞վ հաւատաց մեր տուած լուրին եւ Տէրոջը բազուկը որո՞ւ յայտնուեցաւ»։
զի լցցի բանն Եսայեայ մարգարէի զոր ասացն. Տէր, ո՞ հաւատաց ի լուր մեր, եւ բազուկ Տեառն ո՞ւմ յայտնեցաւ:

12:38: զի լցցի՛ բանն Եսայայ մարգարէի՝ զոր ասացն. Տէր՝ ո՞ հաւատա՛ց ՚ի լուր մեր, եւ բազուկ Տեառն ո՞ւմ յայտնեցաւ։
38. որպէսզի կատարուէր Եսայի մարգարէի խօսքը, որ ասաց. «Տէ՛ր, ո՞վ հաւատաց մեր տուած լուրին, եւ Տիրոջ բազուկը ո՞ւմ յայտնուեց»:
38 Որպէս զի կատարուի Եսայի մարգարէին խօսքը, որ ըսաւ. «Տէ՛ր, ո՞վ հաւատաց մեր տուած լուրին եւ Տէրոջը բազուկը որո՞ւ յայտնուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3838: да сбудется слово Исаии пророка: Господи! кто поверил слышанному от нас? и кому открылась мышца Господня?
12:38  ἵνα ὁ λόγος ἠσαΐου τοῦ προφήτου πληρωθῇ ὃν εἶπεν, κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;
12:38. ἵνα (so) ὁ (the-one) λόγος (a-forthee) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) πληρωθῇ (it-might-have-been-en-filled) ὃν (to-which) εἶπεν (it-had-said," Κύριε , ( Authority-belonged ," τίς ( what-one ) ἐπίστευσεν ( it-trusted-of ) τῇ ( unto-the-one ) ἀκοῇ ( unto-a-hearing ) ἡμῶν ; ( of-us ?" καὶ ( And ) ὁ ( the-one ) βραχίων ( more-short ) Κυρίου ( of-Authority-belonged ) τίνι ( unto-what-one ) ἀπεκαλύφθη ; ( it-was-shrouded-off ?"
12:38. ut sermo Esaiae prophetae impleretur quem dixit Domine quis credidit auditui nostro et brachium Domini cui revelatum estThat the saying of Isaias the prophet might be fulfilled, which he said: Lord, who hath believed our hearing? And to whom hath the arm of the Lord been revealed?
38. that the word of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?
That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed:

38: да сбудется слово Исаии пророка: Господи! кто поверил слышанному от нас? и кому открылась мышца Господня?
12:38  ἵνα ὁ λόγος ἠσαΐου τοῦ προφήτου πληρωθῇ ὃν εἶπεν, κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;
12:38. ut sermo Esaiae prophetae impleretur quem dixit Domine quis credidit auditui nostro et brachium Domini cui revelatum est
That the saying of Isaias the prophet might be fulfilled, which he said: Lord, who hath believed our hearing? And to whom hath the arm of the Lord been revealed?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: То обстоятельство, что евреи не уверовали - конечно, в массе своей - во Христа, не было какою-то неожиданностью. Пророк Исайя уже предсказал это. (Ис. 53:1, ев. приводит по тексту 70-ти). Христос может теперь с апостолами (слышанному от нас) сказать, что верующих Его проповеди нашлось очень мало.
Adam Clarke: Commentary on the Bible - 1831
12:38: That the saying of Esaias - Or, Thus the word of Isaiah was fulfilled. So I think ἱνα (commonly rendered that) should be translated. For it certainly does not mean the end the Pharisees had in view by not believing; nor the end which the prophet had in view in predicting the incredulity of the Jews; but simply, such a thing was spoken by the prophet, concerning the Jews of his own time, and it had its literal fulfillment in those of our Lord's time.
Our report - The testimony of the prophets, concerning the person, office, sufferings, death, and sacrifice of the Messiah. See Isa 53:1, etc.
The arm of the Lord - The power, strength, and miracles of Christ.
Albert Barnes: Notes on the Bible - 1834
12:38: The saying - The word of Isaiah, or that which Isaiah predicted. This occurs in Isa 53:1.
Might be fulfilled - That the same effect should occur which occurred in the time of Isaiah. This does not mean that the Pharisees rejected Christ in order that the prophecy of Isaiah should be fulfilled, but that by their rejection of him the same thing had occurred which took place in the time of Isaiah. His message was despised by the nation, and he himself put to death. And it was also true - by the same causes, by the same nation that the same gospel message was rejected by the Jews in the time of Christ. The same language of the prophet would express both events, and no doubt it was intended by the Holy Spirit to mark both events. In this way it was completely fulfilled. See the notes at Isa 53:1.
Our report - Literally, by report is meant "what is heard." Our speech, our message. That is, few or none have received the message. The form of the question is an emphatic way of saying that it was rejected.
The arm of the Lord - The arm is a symbol of power, as it is the instrument by which we execute our purposes. It is put for the power of God, Isa 51:9; Isa 52:10. Thus, he is said to have brought out the children of Israel from Egypt with a high arm that is, with great power. It hence means God's power in defending his people, in overcoming his enemies, and in saving the soul. In this place it clearly denotes the power displayed by the miracles of Christ.
Rev_ealed - Made known, seen, understood. Though the power of God was displayed, yet the people did not see and understand it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:38: That: Joh 15:25, Joh 17:12, Joh 19:24, Joh 19:36, Joh 19:37; Mat 27:35; Act 13:27-29
Esaias: Ch2 32:20, Isaiah, Mat 15:7; Act 8:28-30; Rom 10:20
who: Isa 53:1; Rom 10:16
the arm: Psa 44:3; Isa 40:10, Isa 40:11, Isa 51:5, Isa 51:9; Co1 1:24
Rev_ealed: Mat 16:17; Co2 3:14-18, Co2 4:3-6; Gal 1:16; Eph 1:17-20
Geneva 1599
12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the (h) arm of the Lord been revealed?
(h) The arm of the Lord is the gospel, which is the power of God to salvation to all that believe, and therefore the arm of the Lord is not revealed to those whose hearts the Lord has not opened.
John Gill
12:38 That the saying of Esaias the prophet might be fulfilled,.... For though this was not the end of these men in disbelieving Christ, that the words of Isaiah might be fulfilled, yet hereby they were eventually fulfilled; and though the predictions of the prophet had no such influence on the wills of these men, as to lay upon them a coactive necessity, or force them to do, or to answer to the things foretold; yet they were to have, and had an infallible event or completion, otherwise the foreknowledge of God, and the authority of the prophetic writings, could not be maintained:
which he spake in Is 53:1;
Lord, who hath believed our report? which words the prophet delivered by way of complaint to God the Father; not so much with respect to his own time, and the men of it, as to the times of Christ, and his apostles, whom he represents; for the whole chapter is a prophecy of the Messiah, and suggests, that in those times there would be but few that would believe the report made in the ministry of the Gospel, concerning the Messiah, his person, office, and grace; though so true in itself, and so much confirmed by miracles, and mighty deeds; the reason of which, he intimates, would be his outward mean appearance in the world; and which, it is certain, was the true reason, God denying the influence of his powerful and special grace, as follows:
and to whom hath the arm of the Lord been revealed? meaning either the Gospel, which is the power of God unto salvation, and which was bid from the wise and prudent; or the Lord Jesus Christ himself, who is the power of God, by whom he made the heavens and the earth, and upholds them in their being, and by whom he has redeemed and saved his people; and who was not revealed neither to them in the ministry of the word, nor in them the hope of glory: or the Holy Spirit is meant, the finger of God, by whom these surprising miracles were done; and yet he did not exert himself in these persons, in the special operations of his grace; or the powerful and efficacious grace of God itself is designed, which was not put forth, and did not attend the report of the Gospel, and therefore it was not believed.
John Wesley
12:38 The arm of the Lord - The power of God manifested by Christ, in his preaching, miracles, and work of redemption. Is 53:1.
Robert Jamieson, A. R. Fausset and David Brown
12:38 That the saying of Esaias . . . might be fulfilled--This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them.
12:3912:39: Վասն այնորիկ ո՛չ կարէին հաւատալ, զի միւսանգամ ասէ Եսայի[1877]. [1877] Ոսկան. Ոչ կարէին հաւատալ ՚ի նա։
39. Չէին կարողանում հաւատալ եւ այն բանի համար, որ Եսային վերստին ասում է.
39 Անոր համար չէին կրնար հաւատալ, քանի որ դարձեալ կ’ըսէ Եսայի.
Վասն այնորիկ ոչ կարէին հաւատալ, զի միւսանգամ ասէ Եսայի:

12:39: Վասն այնորիկ ո՛չ կարէին հաւատալ, զի միւսանգամ ասէ Եսայի[1877].
[1877] Ոսկան. Ոչ կարէին հաւատալ ՚ի նա։
39. Չէին կարողանում հաւատալ եւ այն բանի համար, որ Եսային վերստին ասում է.
39 Անոր համար չէին կրնար հաւատալ, քանի որ դարձեալ կ’ըսէ Եսայի.
zohrab-1805▾ eastern-1994▾ western am▾
12:3939: Потому не могли они веровать, что, как еще сказал Исаия,
12:39  διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν ἠσαΐας,
12:39. διὰ (Through) τοῦτο (to-the-one-this) οὐκ (not) ἠδύναντο ( they-were-abling ) πιστεύειν (to-trust-of) ὅτι (to-which-a-one) πάλιν (unto-furthered) εἶπεν (it-had-said,"Ἠσαίας (a-Hesaias,"
12:39. propterea non poterant credere quia iterum dixit EsaiasTherefore they could not believe, because Isaias said again:
39. For this cause they could not believe, for that Isaiah said again,
Therefore they could not believe, because that Esaias said again:

39: Потому не могли они веровать, что, как еще сказал Исаия,
12:39  διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν ἠσαΐας,
12:39. propterea non poterant credere quia iterum dixit Esaias
Therefore they could not believe, because Isaias said again:
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Adam Clarke: Commentary on the Bible - 1831
12:39: Therefore they could not believe - Why? Because they did not believe the report of the prophets concerning Christ; therefore they credited not the miracles which he wrought as a proof that he was the person foretold by the prophets, and promised to their fathers. Having thus resisted the report of the prophets, and the evidence of Christ's own miracles, God gave them up to the darkness and hardness of their own hearts, so that they continued to reject every overture of Divine mercy; and God refused to heal their national wound, but, on the contrary, commissioned the Romans against them, so that their political existence was totally destroyed.
The prophecy of Isaiah was neither the cause nor the motive of their unbelief: it was a simple prediction, which imposed no necessity on them to resist the offers of mercy. They might have believed, notwithstanding the prediction, for such kinds of prophecies always include a tacit condition; they may believe, if they properly use the light and power which God has given them. Such prophecies also are of a general application - they will always suit somebody, for in every age persons will be found who resist the grace and Spirit of God like these disobedient Jews. However, it appears that this prediction belonged especially to these rejecters and crucifiers of Christ; and if the prophecy was infallible in its execution, with respect to them, it was not because of the prediction that they continued in unbelief, but because of their own voluntary obstinacy; and God foreseeing this, foretold it by the prophet. Should I say that, they could not believe, means, they would not believe, I should perhaps offend a generation of his children; and yet I am pretty certain the words should be so understood. However, that I may put myself under cover from all suspicion of perverting the meaning of a text which seems to some to be spoken in favor of that awful doctrine of unconditional reprobation, the very father of it shall interpret the text for me. Thus then saith St. Augustin: Quare autem non Poterant, si a me quaeratur, cito respondeo; Quia Nolebant: Malam quippe eorum Voluntatem praevidit Deus, et per prophetam praenunciavit. "If I be asked why they Could not believe? I immediately answer, Because They Would Not. And God, having foreseen their Bad Will, foretold it by the prophet." Aug. Tract. 53, in Joan.
Albert Barnes: Notes on the Bible - 1834
12:39: They could not believe - See Mar 6:5; "He could there do no mighty works," etc. The works can and could are often used in the Bible to denote the existence of such obstacles as to make a result certain, or as affirming that while one thing exists another thing cannot follow. Thus, Joh 5:44; "How can ye believe which receive honor one of another." That is, while this propensity to seek for honor exists, it will effectually pRev_ent your believing. Thus Gen 37:4 it is said of the brethren of Joseph that they "could not speak peaceably unto him." That is, while their hatred continued so strong, the other result would follow. See also Mat 12:34; Rom 8:7; Joh 6:60; Amo 3:3. In this case it means that there was some obstacle or difficulty that made it certain that while it existed they would not believe. What that was is stated in the next verse; and while that blindness of mind and that hardness of heart existed, it was impossible that they should believe, for the two things were incompatible. But this determines nothing about their power of removing that blindness, or of yielding their heart to the gospel. It simply affirms that while one exists the other cannot follow. Chrysostom and Augustine understand this of a moral inability, and not of any natural want. of power. "They could not, because they would not" (Chrysostom in loco). So on Jer 13:23, "Can the Ethiopian change his skin," etc., he says, "he does not say if is impossible for a wicked man to do well, but, because "they will not, therefore they cannot." Augustine says on this place: "If I be asked why they could not believe, I answer without hesitation, because they would not: because God foresaw their evil will, and he announced it beforehand by the prophet."
Said again - Isa 6:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:39: they: Joh 5:44, Joh 6:44, Joh 10:38; Isa 44:18-20; Pe2 2:14
because: Isa 6:9, Isa 6:10
John Gill
12:39 Therefore they could not believe,.... God had determined to leave them to the blindness and hardness of their hearts, and to deny them his grace, which only could cure them of it, and enable them to believe: he had foretold this in prophecy, and they were manifestly the persons spoken of; and therefore considering the decrees of God, the predictions of the prophet, and the hardness of their hearts, they were left unto, it was morally impossible they should believe,
because that Esaias said again, in Is 6:9.
John Wesley
12:39 Therefore now they could not believe - That is, by the just judgment of God, for their obstinacy and wilful resistance of the truth, they were at length so left to the hardness of their hearts, that neither the miracles nor doctrines of our Lord could make any impression upon them.
Robert Jamieson, A. R. Fausset and David Brown
12:39 Therefore they could not believe, because Esaias said again, He hath blinded their eyes, that they should not see, &c.--That this expresses a positive divine act, by which those who wilfully close their eyes and harden their hearts against the truth are judicially shut up in their unbelief and impenitence, is admitted by all candid critics [as OLSHAUSEN], though many of them think it necessary to contend that this is in no way inconsistent with the liberty of the human will, which of course it is not.
12:4012:40: թէ. Կուրացոյց զա՛չս նոցա, եւ ափշեցոյց զսիրտս նոցա. զի մի՛ տեսցեն աչօք, եւ իմասցին սրտիւք, եւ դարձցին՝ եւ բժշկեցից զնոսա[1878]։ [1878] Ոմանք. Եւ ապշեցոյց։
40. «Նրանց աչքերը կուրացրեց եւ նրանց սրտերը կարծրացրեց, որպէսզի աչքերով չտեսնեն ու սրտերով չիմանան եւ դարձի չգան, ու ես նրանց չբժշկեմ»:
40 «Անոնց աչքերը կուրցուց եւ անոնց սրտերը թմրեցուց, որ չըլլայ թէ աչքովնին տեսնեն ու սրտովնին իմանան եւ դարձի գան ու ես զանոնք բժշկեմ»։
թէ` Կուրացոյց զաչս նոցա եւ ափշեցոյց զսիրտս նոցա, զի մի՛ տեսցեն աչօք եւ իմասցին սրտիւք եւ դարձցին, եւ բժշկեցից զնոսա:

12:40: թէ. Կուրացոյց զա՛չս նոցա, եւ ափշեցոյց զսիրտս նոցա. զի մի՛ տեսցեն աչօք, եւ իմասցին սրտիւք, եւ դարձցին՝ եւ բժշկեցից զնոսա[1878]։
[1878] Ոմանք. Եւ ապշեցոյց։
40. «Նրանց աչքերը կուրացրեց եւ նրանց սրտերը կարծրացրեց, որպէսզի աչքերով չտեսնեն ու սրտերով չիմանան եւ դարձի չգան, ու ես նրանց չբժշկեմ»:
40 «Անոնց աչքերը կուրցուց եւ անոնց սրտերը թմրեցուց, որ չըլլայ թէ աչքովնին տեսնեն ու սրտովնին իմանան եւ դարձի գան ու ես զանոնք բժշկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4040: народ сей ослепил глаза свои и окаменил сердце свое, да не видят глазами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их.
12:40  τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς.
12:40. Τετύφλωκεν ( It-had-come-to-en-blind ) αὐτῶν ( of-them ) τοὺς ( to-the-ones ) ὀφθαλμοὺς ( to-eyes ) καὶ ( and ) ἐπώρωσεν ( it-en-calloused ) αὐτῶν ( of-them ) τὴν ( to-the-one ) καρδίαν , ( to-a-heart ," ἵνα ( so ) μὴ ( lest ) ἴδωσιν ( they-might-have-had-seen ) τοις ( unto-the-ones ) οφθαλμοῖς ( unto-eyes ) καὶ ( and ) νοήσωσιν ( they-might-have-considered-with-unto ) τῇ ( unto-the-one ) καρδίᾳ ( unto-a-heart ) καὶ ( and ) στραφῶσιν , ( they-might-have-had-been-beturned ," καὶ ( and ) ἰάσομαι ( I-shall-cure-unto ) αὐτούς . ( to-them )
12:40. excaecavit oculos eorum et induravit eorum cor ut non videant oculis et intellegant corde et convertantur et sanem eosHe hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart and be converted: and I should heal them.
40. He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them.
He hath blinded their eyes, and hardened their heart; that they should not see with [their] eyes, nor understand with [their] heart, and be converted, and I should heal them:

40: народ сей ослепил глаза свои и окаменил сердце свое, да не видят глазами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их.
12:40  τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς.
12:40. excaecavit oculos eorum et induravit eorum cor ut non videant oculis et intellegant corde et convertantur et sanem eos
He hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart and be converted: and I should heal them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
40: Какая же причина такого печального и для многих непонятного явления, как неверие народа, который давно уже приготовлялся к принятию Мессии? Потому - отвечает евангелист - не могли (древние греческие толкователи выражение "не могли" заменяли выражением "не хотели", но такая замена не находит основания в самих словах пророка, которые приведены далее) веровать во Христа, что, как говорил Исайя, это народ крайне упорный в своем понимании тех задач, какие должен был осуществить Мессия. Иудеи упорно не хотели уразуметь своей духовной немощи, в какой они находились по причине своих грехов. Они не находили нужды в Мессии, как духовном их Спасителе и исцелителе. Поэтому-то они и не обратились ко Христу.

Евангелист приводит здесь место из книги Исайи (гл. 6, ст. 9, 10) по переводу 70-ти, как приведено это место уже у синоптиков (Мф. 13:14-15: и парал.). Но наш русский перевод не совсем точно передает греческий текст: вместо "очи их" он читает "глаза свои" и к глаголу "ослепил" присоединяет подлежащее "народ сей", тогда как этого выражения в греческом тексте не находится. Правильнее и ближе к греческому подлиннику - славянский перевод: "ослепи, т. е. ослепил очи их" и т. д. По этому переводу подлежащим к слову "ослепил" нужно признать слово "Бог" или "Господь", находящееся в 38-м стихе (Господи!), и весь стих получает такой смысл: Бог - в наказание за то, что иудеи с самого начала выступления Христа с проповедью Евангелия в Иудее (Ин. 2:13-14) обнаружили нежелание верить во Христа - ослепил их очи и окаменил их сердца или, иначе сказать, ожесточил их, чтобы они не уразумели и смысла дел Христовых. Впрочем, как замечает блаж. Августин, "Бог ожесточает не так, чтобы внушал упорство, а только отнимая у человека Свою благодать. Он затрудняет спасение в том смысле, что Сам не посылает облегчения, и ослепляет тем, что не просвещает".

Чтобы Я исцелил их. Так как мы видели, что подлежащим при глаголе "ослепил" нужно поставить слово "Бог", то ясно, что здесь под выражением "Я" евангелист не мог разуметь Бога - тогда бы нужно сказать, по требованию конструкции, "Он" исцелил - а разумел Христа-Спасителя и Целителя. Таким образом, весь стих получает как бы характер жалобы, которую Христос приносит на Свой народ. "Народ этот - как бы так говорит Христос - прогневал своим упорным нежеланием слушать Меня Моего Отца Небесного, и Отец Мой за это отнял у него Свою благодатную помощь, которая необходима человеку для того, чтобы он мог уразуметь Мои дела, рассмотреть их, как должно. Если бы народ не впал в такое ожесточение, то он мог бы получить от Меня исцеление или спасение, теперь же все кончено!"
Adam Clarke: Commentary on the Bible - 1831
12:40: And I should heal them - This verse is taken from Isa 6:9, and, perhaps, refers more to the judgments that should fall upon them as a nation, which God was determined should not be averted, than it does to their eternal state. To suppose that the text meant that God was unwilling that they should turn unto him, lest he should be obliged to save them, is an insupportable blasphemy.
Albert Barnes: Notes on the Bible - 1834
12:40: He hath blinded their eyes - The expression in Isaiah is, "Go, make the heart of this people fat, and shut their eyes." That is, go and proclaim truth to them truth that will result in blinding their eyes. Go and proclaim the law and the will of God, and the effect will be, owing to the hardness of their heart, that their eyes will be blinded and their hearts hardened. As God knew that this would be the result - as it was to be the effect of the message, his commanding Isaiah to go and proclaim it was the same in effect, or in the result, as if he had commanded him to blind their eyes and harden their hearts. It is this effect or result to which the evangelist refers in this place. He states that God did it, that is, he did it in the manner mentioned in Isaiah, for we are limited to that in our interpretation of the passage. In that case it is clear that the mode specified is not a direct agency on the part of God in blinding the mind - which we cannot reconcile with any just notions of the divine character - but "in suffering the truth to produce a regular effect on sinful minds, without putting forth any positive supernatural influence to pRev_ent it." The effect of truth on such minds is to irritate, to enrage, and to harden, unless counteracted by the grace of God. See Rom 7:8-9, Rom 7:11; Co2 2:15-16. And as God knew this, and, knowing it, still sent the message, and suffered it to produce the regular effect, the Evangelist says "he hath blinded their minds," thus retaining the substance of the passage in Isaiah without quoting the precise language; but in proclaiming the truth there was nothing wrong on the part of God or of Isaiah, nor is there any indication that God was unwilling that they should believe and be saved.
That they should not see ... - This does not mean that it was the design of God that they should not be converted, but that it was the effect of their rejecting the message. See the notes at Mat 13:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:40: hath: Joh 9:39; Kg1 22:20; Isa 29:10; Eze 14:9; Mat 13:13-15, Mat 15:14; Mar 4:12; Luk 8:10; Act 28:26; Rom 11:8-11
hardened: Exo 4:21, Exo 7:3, Exo 7:13, Exo 14:4, Exo 14:8, Exo 14:17; Jos 11:20; Rom 9:18, Rom 11:7 *marg.
that they: Deu 29:4; Psa 135:10-18; Isa 26:11, Isa 42:19, Isa 42:20; Jer 5:21; Eze 12:2; Mar 8:17, Mar 8:18
and be: Act 3:19, Act 15:3; Jam 5:19, Jam 5:20
heal: Psa 6:2, Psa 41:4, Psa 147:3; Isa 53:5, Isa 57:18, Isa 57:19; Jer 3:22; Hos 6:1, Hos 14:4; Luk 4:18
John Gill
12:40 He hath blinded their eyes, and hardened their heart,.... It is of no great moment, whether the he, who is said to blind and harden, be God or Christ, or whether the words be rendered, "it hath blinded", &c. that is, malice or wickedness; or whether they be read impersonally, "their eyes are blinded", &c. since God or Christ blind and harden not by any positive act, but by leaving and giving men up to the blindness and hardness of their hearts, and denying them the grace which could only cure them, and which they are not obliged to give; and which was the case of these Jews, so as never to be converted, or be turned even by external repentance and reformation, that they might be healed in a national way, and be preserved from national ruin, as it follows,
that they should not see with their eyes,.... See Gill on Mt 13:14, See Gill on Mt 13:15. The Syriac and Persic versions read, "they have blinded their eyes", &c.
John Wesley
12:40 Is 6:10; Mt 13:14; Acts 28:26.
12:4112:41: Զայս ասա՛ց Եսայի՝ զի ետես զփառսն նորա, եւ խօսեցա՛ւ վասն նորա[1879]։ [1879] Ոսկան. Եսայի՝ յորժամ ետես։
41. Եսային այս ասաց, որովհետեւ տեսաւ նրա փառքը եւ խօսեց նրա մասին:
41 Այս խօսքը ըսաւ Եսային՝ երբ տեսաւ անոր փառքը ու խօսեցաւ անոր վրայով։
Զայս ասաց Եսայի, զի ետես զփառսն նորա եւ խօսեցաւ վասն նորա:

12:41: Զայս ասա՛ց Եսայի՝ զի ետես զփառսն նորա, եւ խօսեցա՛ւ վասն նորա[1879]։
[1879] Ոսկան. Եսայի՝ յորժամ ետես։
41. Եսային այս ասաց, որովհետեւ տեսաւ նրա փառքը եւ խօսեց նրա մասին:
41 Այս խօսքը ըսաւ Եսային՝ երբ տեսաւ անոր փառքը ու խօսեցաւ անոր վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
12:4141: Сие сказал Исаия, когда видел славу Его и говорил о Нем.
12:41  ταῦτα εἶπεν ἠσαΐας, ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ.
12:41. ταῦτα (To-the-ones-these) εἶπεν (it-had-said,"Ἠσαίας (a-Hesaias,"ὅτι (to-which-a-one) εἶδεν (it-had-seen) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτοῦ, (of-it,"καὶ (and) ἐλάλησεν (it-spoke-unto) περὶ (about) αὐτοῦ. (of-it)
12:41. haec dixit Esaias quando vidit gloriam eius et locutus est de eoThese things said Isaias, when he saw his glory, and spoke of him.
41. These things said Isaiah, because he saw his glory; and he spake of him.
These things said Esaias, when he saw his glory, and spake of him:

41: Сие сказал Исаия, когда видел славу Его и говорил о Нем.
12:41  ταῦτα εἶπεν ἠσαΐας, ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ.
12:41. haec dixit Esaias quando vidit gloriam eius et locutus est de eo
These things said Isaias, when he saw his glory, and spoke of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
41: Здесь евангелист объясняет причину, по которой он дает такое значение вышеприведенному пророчеству Исайи, относя его ко Христу. Пророк видел славу Христа, т. е. видел Бога, восседавшего во всей славе Своей и окруженного серафимами, но, видя Бога, он, по воззрению евангелиста, видел и Христа, потому что Христос, как божественный Логос, всегда пребывал с Богом (ср. Ин. 1:1). Поэтому можно сказать, что Исайя в вышеприведенном пророчестве об ожесточении евреев имел в виду Христа (говорил о Нем). Ср. Толк. Библию объясн. Ис. гл. 6-я.
Adam Clarke: Commentary on the Bible - 1831
12:41: When he saw his glory - Isa 6:1, etc. I saw Jehovah, said the prophet, sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; and one cried unto another, and said, Holy, holy, holy, is Jehovah, God of hosts; the whole earth shall be full of his glory! It appears evident, from this passage, that the glory which the prophet saw was the glory of Jehovah: John, therefore, saying here that it was the glory of Jesus, shows that he considered Jesus to be Jehovah. See Bishop Pearce. Two MSS. and a few versions have Θεου, and του Θεου αὑτου, the glory of God, or of his God.
Albert Barnes: Notes on the Bible - 1834
12:41: When he saw his glory - Isa 6:1-10. Isaiah saw the Lord (in Hebrew, יהוה Yahweh) sitting on a throne and surrounded with the seraphim. This is perhaps the only instance in the Bible in which Yahweh is said to have been seen by man, and for this the Jews affirm that Isaiah was put to death. God had said Exo 33:20, "No man shall see me and live;" and as Isaiah affirmed that he had seen Yahweh, the Jews, for that and other reasons, put him to death by sawing him asunder. See Introduction to Isaiah, Section 2. In the prophecy Isaiah is said expressly to have seen Yahweh Joh 12:1; and in Joh 12:5, "Mine eyes have seen the King Yahweh of hosts." By his glory is meant the manifestation of him - the Shechinah, or visible cloud that was a representation of God, and that rested over the mercy-seat. This was regarded as equivalent to seeing God, and John here expressly applies this to the Lord Jesus Christ; for he is nor affirming that the people did not believe in God, but is assigning the reason why they believed not on Jesus Christ as the Messiah. The whole discourse has respect to the Lord Jesus, and the natural construction of the passage requires us to refer it to him. John affirms that it was the glory of the Messiah that Isaiah saw, and yet Isaiah affirms that it was Yahweh; and from this the inference is irresistible that John regarded Jesus as the Yahweh whom Isaiah saw. The name Yahweh is never, in the Scriptures, applied to a man, or an angel, or to any creature. It is the unique, incommunicable name of God. So great was the Rev_erence of the Jews for that name that they would not even pronounce it. This passage is therefore conclusive proof that Christ is equal with the Father.
Spake of him - Of the Messiah. The connection requires this interpretation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:41: when: Isa 6:1-5, Isa 6:9, Isa 6:10
saw: Joh 1:14, Joh 1:18, Joh 14:9; Exo 33:18-23; Co2 4:6; Heb 1:3
spake: Joh 5:39; Act 10:43; Pe1 1:11; Rev 19:10
John Gill
12:41 These things said Esaias,.... Concerning the blinding and hardening of the Jews:
when he saw his glory, and spake of him; when he saw, in a visionary way, the glory of the Messiah in the temple, and the angels covering their faces with their wings at the sight of him; and when he spake of him as the King, the Lord of hosts, whom he had seen, Is 6:1, from whence it is clear that he had respect to the Jews in the times of the Messiah. The prophet says in Is 6:1 that he "saw the Lord": the Targumist renders it, "I saw", , "the glory of Jehovah"; and in Is 6:5 he says, "mine eyes have seen the King", Jehovah, Zebaot, the Lord of hosts; which the Chaldee paraphrase renders, "mine eyes have seen", , "the glory" of the Shekinah, the King of the world, the Lord of hosts. Agreeably to which our Lord says here, that he saw his glory, the glory of his majesty, the glory of his divine nature, the train of his divine perfections, filling the temple of the human nature; and he spoke of him as the true Jehovah, the Lord of hosts; and which therefore is a very clear and strong proof of the proper divinity of Christ. And it may be observed from hence, that such persons who have a true, spiritual, and saving sight of Christ, of the glory of his person, and the fulness of his grace, cannot but be speaking of him to others, either in private, or in public, as Isaiah here did, and as the church in Song 5:10; and as the apostles of Christ, Jn 1:1; and indeed, should they hold their peace, the stones would cry out; such must, and will speak of his glory in his temple, Ps 29:9.
John Wesley
12:41 When he saw his glory - Christ's, Is 6:1, &c. And it is there expressly said to be the glory of the Lord, Jehovah, the Supreme God.
Robert Jamieson, A. R. Fausset and David Brown
12:41 These things said Esaias, when he saw his glory, and spake of him--a key of immense importance to the opening of Isaiah's vision (Is 6:1-13), and all similar Old Testament representations. "THE SON is the King Jehovah who rules in the Old Testament and appears to the elect, as in the New Testament THE SPIRIT, the invisible Minister of the Son, is the Director of the Church and the Revealer in the sanctuary of the heart" [OLSHAUSEN].
12:4212:42: Բայց սակայն եւ յիշխանաց անտի բազո՛ւմք հաւատացին ՚ի նա. այլ վասն փարիսեցւոցն ո՛չ յայտնէին, զի մի՛ ՚ի ժողովրդենէն ելանիցեն։
42. Բայց մինչեւ անգամ հրեայ իշխանաւորներից շատեր հաւատացին նրան, բայց փարիսեցիների պատճառով չէին յայտնում, որպէսզի ժողովարանից դուրս չհանուեն.
42 Ամէն պարագայի իշխաններէն ալ շատեր իրեն հաւատացին, բայց փարիսեցիներէն վախնալով զայն չէին դաւաներ, որպէս զի ժողովարանէն դուրս չձգուին.
Բայց սակայն եւ յիշխանաց անտի բազումք հաւատացին ի նա, այլ վասն փարիսեցւոցն ոչ յայտնէին, զի մի՛ ի ժողովրդենէն ելանիցեն:

12:42: Բայց սակայն եւ յիշխանաց անտի բազո՛ւմք հաւատացին ՚ի նա. այլ վասն փարիսեցւոցն ո՛չ յայտնէին, զի մի՛ ՚ի ժողովրդենէն ելանիցեն։
42. Բայց մինչեւ անգամ հրեայ իշխանաւորներից շատեր հաւատացին նրան, բայց փարիսեցիների պատճառով չէին յայտնում, որպէսզի ժողովարանից դուրս չհանուեն.
42 Ամէն պարագայի իշխաններէն ալ շատեր իրեն հաւատացին, բայց փարիսեցիներէն վախնալով զայն չէին դաւաներ, որպէս զի ժողովարանէն դուրս չձգուին.
zohrab-1805▾ eastern-1994▾ western am▾
12:4242: Впрочем и из начальников многие уверовали в Него; но ради фарисеев не исповедывали, чтобы не быть отлученными от синагоги,
12:42  ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται·
12:42. Ὅμως (Unto-alonged) μέντοι (indeed-unto-the-one) καὶ (and) ἐκ (out) τῶν (of-the-ones) ἀρχόντων (of-firstings) πολλοὶ ( much ) ἐπίστευσαν (they-trusted-of) εἰς (into) αὐτόν, (to-it,"ἀλλὰ (other) διὰ (through) τοὺς (to-the-ones) Φαρισαίους ( to-Faris-belonged ) οὐχ (not) ὡμολόγουν (they-were-along-fortheeing-unto,"ἵνα (so) μὴ (lest) ἀποσυνάγωγοι ( led-together-off ) γένωνται , ( they-might-have-had-became ,"
12:42. verumtamen et ex principibus multi crediderunt in eum sed propter Pharisaeos non confitebantur ut de synagoga non eicerenturHowever, many of the chief men also believed in him: but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue.
42. Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess , lest they should be put out of the synagogue:
Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess [him], lest they should be put out of the synagogue:

42: Впрочем и из начальников многие уверовали в Него; но ради фарисеев не исповедывали, чтобы не быть отлученными от синагоги,
12:42  ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται·
12:42. verumtamen et ex principibus multi crediderunt in eum sed propter Pharisaeos non confitebantur ut de synagoga non eicerentur
However, many of the chief men also believed in him: but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
42: - 43: Чтобы показать, что миссия Христа не прошла бесследно и для евреев, евангелист указывает на то, что даже некоторые из начальников - о простых иудеях он уже не говорит, таких уверовало немало - были верующие во Христа, но из-за материальных и других выгод они прямо не исповедывали свою веру. Таковы были: Никодим (7:48) и Иосиф Аримафейский (20:38).

Греческие древние толкователи полагают, что с 44-го стиха начинается новая речь Господа, но с этим мнением нельзя согласиться, потому что, по представлению евангелиста, Христос уже скрылся от иудеев (ст. 36). Кому же Он мог говорить эту речь? Лучше видеть здесь заключение, какое сам евангелист делает к изложенной им выше истории общественного служения Христа. В этом заключении он резюмирует многочисленные свидетельства Христа о Себе как о Мессии, Сыне Божием. Связь этого отдела с предыдущим такая. Иудеи не веровали во Христа, даже начальники, веровавшие во Христа, не исповедывали открыто своей веры, а между тем, Христос громко возвещал (возгласил ecraxen = закричал), какое великое значение имеет вера в Него и какие ужасные последствия влечет за собою неверие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.

Some honour was done to Christ by these rulers: for they believed on him, were convinced that he was sent of God, and received his doctrine as divine; but they did not do him honour enough, for they had not courage to own their faith in him. Many professed more kindness for Christ than really they had; these had more kindness for him than they were willing to profess. See here what a struggle was in these rulers between their convictions and their corruptions.

I. See the power of the word in the convictions that many of them were under, who did not wilfully shut their eyes against the light. They believed on him as Nicodemus, received him as a teacher come from God. Note, The truth of the gospel has perhaps a better interest in the consciences of men than we are aware of. Many cannot but approve of that in their hearts which yet outwardly they are shy of. Perhaps these chief rulers were true believers, though very weak, and their faith like smoking flax. Note, It may be, there are more good people than we think there are. Elijah thought he was left alone, when God had seven thousand faithful worshippers in Israel. Some are really better than they seem to be. Their faults are known, but their repentance is not; a man's goodness may be concealed by a culpable yet pardonable weakness, which he himself truly repents of. The kingdom of God comes not in all with a like observation; nor have all who are good the same faculty of appearing to be so.

II. See the power of the world in the smothering of these convictions. They believed in Christ, but because of the Pharisees, who had it in their power to do them a diskindness, they durst not confess him for fear of being excommunicated. Observe here, 1. Wherein they failed and were defective; They did not confess Christ. Note, There is cause to question the sincerity of that faith which is either afraid or ashamed to show itself; for those who believe with the heart ought to confess with the mouth, Rom. x. 9. 2. What they feared: being put out of the synagogue, which they thought would be a disgrace and damage to them; as if it would do them any harm to be expelled from a synagogue that had made itself a synagogue of Satan, and from which God was departing. 3. What was at the bottom of this fear: They loved the praise of men, chose it as a more valuable good, and pursued it as a more desirable end, than the praise of God; which was an implicit idolatry, like that (Rom. i. 25) of worshipping and serving the creature more than the Creator. They set these two in the scale one against the other, and, having weighed them, they proceeded accordingly. (1.) They set the praise of men in one scale, and considered how good it was to give praise to men, and to pay a deference to the opinion of the Pharisees, and receive praise from men, to be commended by the chief priests and applauded by the people as good sons of the church, the Jewish church; and they would not confess Christ, lest they should thereby derogate from the reputation of the Pharisees, and forfeit their own, and thus hinder their own preferment. And, besides, the followers of Christ were put into an ill name, and were looked upon with contempt, which those who had been used to honour could not bear. Yet perhaps if they had known one another's minds they would have had more courage; but each one thought that if he should declare himself in favour of Christ he should stand alone, and have nobody to back him; whereas, if any one had had resolution to break the ice, he would have had more seconds than he thought of. (2.) They put the praise of God in the other scale. They were sensible that by confessing Christ they should both give praise to God, and have praise from God, that he would be pleased with them, and say, Well done; but, (3.) They gave the preference to the praise of men, and this turned the scale; sense prevailed above faith, and represented it as more desirable to stand right in the opinion of the Pharisees than to be accepted of God. Note, Love of the praise of men is a very great prejudice to the power and practice of religion and godliness. Many come short of the glory of God by having a regard to the applause of men, and a value for that. Love of the praise of men, as a by-end in that which is good, will make a man a hypocrite when religion is in fashion and credit is to be got by it; and love of the praise of men, as a base principle in that which is evil, will make a man an apostate when religion is in disgrace, and credit is to be lost for it, as here. See Rom. ii. 29.
Adam Clarke: Commentary on the Bible - 1831
12:42: Among the chief rulers - many believed on him - We only know the names of two of them, Nicodemus, and Joseph of Arimathea.
But - they did not confess him - Or it: they were as yet weak in the faith, and could not bear the reproach of the cross of Christ. Besides, the principal rulers had determined to excommunicate every person who acknowledged Christ for the Messiah; see Joh 9:22.
Albert Barnes: Notes on the Bible - 1834
12:42: The chief rulers - Members of the Sanhedrin - Nicodemus, Joseph, and others like them.
Because of the Pharisees - The Pharisees were a majority of the council.
Did not confess him - Did not openly avow their belief that he was the Messiah. Two of them, however, did afterward evince their attachment to him. These were Joseph and Nicodemus, Joh 19:38-39. That Joseph was one of them appears from Mar 15:43; Luk 23:50-51.
Put out of the synagogue - Excommunicated. See the notes at Joh 9:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:42: among: Joh 3:2, Joh 7:48-51, Joh 11:45, Joh 19:38
they did not: Mat 10:32; Luk 12:8; Rom 10:10; Jo1 4:2, Jo1 4:15
lest: Joh 7:13, Joh 9:22, Joh 9:34, Joh 16:2; Pro 29:25; Isa 51:7, Isa 57:11, Isa 66:5; Mat 26:69-75; Luk 6:22; Act 5:41; Pe1 4:12-16
Geneva 1599
12:42 (10) Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess [him], lest they should be put out of the synagogue:
(10) The ones who believe are not only few in number, if they are compared with the unbelievers, but also the majority of those few (yea, and especially the ones of highest rank) fear men more than God.
John Gill
12:42 Nevertheless among the chief rulers also,.... These were the members of the Jewish sanhedrim, as Nicodemus, Joseph of Arimathea, and others:
many believed on him; that he was the Messiah, though they did not believe in him in a spiritual and saving manner, as their Redeemer and Saviour, only in their minds, being convicted by his miracles, gave an assent unto him, as the promised Messiah. The two persons just mentioned may be thought truly to have believed in Christ; but the many here spoken of seem to have had only an historical faith in him, as appears by what follows:
but because of the Pharisees they did not confess him; as they ought to have done, and as they would have done, if their faith had been right; for where with the heart men believe in Christ to righteousness, there, with the mouth, confession is made to salvation; and between a non-confession of Christ, and a denying him, is no medium; and Christ interprets the one to be the same with the other; see Rom 10:9; and this they did not do, because of the Pharisees, who were the inveterate and implacable enemies of Christ, and were the prevailing party in the sanhedrim: wherefore these chief rulers, though many, were afraid of them,
lest they should be put out of the synagogue; for they had made a decree in the sanhedrim, that whoever confessed that Jesus was the Messiah, should be cast out; and they had put it into execution upon the man born blind, whose eyes Christ opened, for speaking in favour of his benefactor; and this had struck terror in the minds, not only of the common people; but of the chief rulers themselves; for it was looked upon as a very dreadful thing to be put out of the synagogue; See Gill on Jn 9:22.
Robert Jamieson, A. R. Fausset and David Brown
12:42 among the chief rulers also--rather, "even of the rulers"; such as Nicodemus and Joseph.
because of the Pharisees--that is, the leaders of the sects; for they were of it themselves.
put out of the synagogue--See Jn 9:22, Jn 9:34.
12:4312:43: Քանզի սիրեցին զփառս մարդկան, առաւել քան զփառս Աստուծոյ։ էդ
43. քանի որ մարդկանցից տրուած փառքը աւելի սիրեցին, քան Աստծուց տրուած փառքը:
43 Վասն զի մարդոց փառքը Աստուծոյ փառքէն աւելի սիրեցին։
քանզի սիրեցին զփառս մարդկան առաւել քան զփառս Աստուծոյ:

12:43: Քանզի սիրեցին զփառս մարդկան, առաւել քան զփառս Աստուծոյ։ էդ
43. քանի որ մարդկանցից տրուած փառքը աւելի սիրեցին, քան Աստծուց տրուած փառքը:
43 Վասն զի մարդոց փառքը Աստուծոյ փառքէն աւելի սիրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
12:4343: ибо возлюбили больше славу человеческую, нежели славу Божию.
12:43  ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ.
12:43. ἠγάπησαν (they-excessed-off-unto) γὰρ (therefore) τὴν (to-the-one) δόξαν (to-a-recognition) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) μᾶλλον (more-such) ἤπερ (or-very) τὴν (to-the-one) δόξαν (to-a-recognition) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
12:43. dilexerunt enim gloriam hominum magis quam gloriam DeiFor they loved the glory of men more than the glory of God.
43. for they loved the glory of men more than the glory of God.
For they loved the praise of men more than the praise of God:

43: ибо возлюбили больше славу человеческую, нежели славу Божию.
12:43  ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ.
12:43. dilexerunt enim gloriam hominum magis quam gloriam Dei
For they loved the glory of men more than the glory of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:43: They loved the praise of men - Δοξαν, the glory or honor that cometh from men.
How common are these four obstacles of faith! says Quesnel:
1. Too great a regard to men.
2. Riches and temporal advantages.
3. The fear of disgrace.
4. The love of the praise of men.
Abundance of persons persuade themselves that they love God more than the world, till some trying occasion fully convinces them of their mistake. It is a very great misfortune for a person not to know himself but by his falls; but it is the greatest of all not to rise again after he has fallen. This is generally occasioned by the love of the praise of men, because in their account it is more shameful to rise again than it was to fall at first.
Albert Barnes: Notes on the Bible - 1834
12:43: The praise of men - The approval of human beings. It does not appear that they had a living, active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common among people - a speculative acknowledgment that religion is true, but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man; it prompts to self-denying duties, Heb. 11. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the great council of the Jews were even speculatively convinced of it: and it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Nazareth was the long expected Messiah of their nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:43: they: Joh 5:41, Joh 5:44; Mat 6:2, Mat 23:5-7; Luk 16:15; Psa 22:29; Th1 2:6
the praise of God: Joh 12:26, Joh 8:54; Sa1 2:30; Luk 19:17; Rom 2:7; Co1 4:5; Co2 10:18; Pe1 1:7, Pe1 1:8, Pe1 3:4
John Gill
12:43 For they loved the praise of men,.... To be in the esteem of men, to have their applause, and receive honour from them:
more than the praise of God; than either to receive honour from him, and be praised by him, or to praise and glorify him. By confessing Christ they knew they should run the risk of losing their places of honour and profit, and of falling under the disgrace and contempt of men; and therefore they chose rather not to confess Christ, than by so doing to glorify God, and please him, and be praised by him, as all the faithful professors of Christ will be at the last day; for then every such an one will have praise of God, and it will be said, well done good and faithful servant, enter into the joy of thy Lord.
Robert Jamieson, A. R. Fausset and David Brown
12:43 they loved the praise of men more than the praise of God--"a severe remark, considering that several at least of these persons afterwards boldly confessed Christ. It indicates the displeasure with which God regarded their conduct at this time, and with which He continues to regard similar conduct" [WEBSTER and WILKINSON].
12:4412:44: Եւ Յիսուս աղաղակէ՛ր եւ ասէր. Որ հաւատայ յիս, ո՛չ հաւատայ յիս, այլ յա՛յն որ առաքեացն զիս։
44. Յիսուս աղաղակում էր ու ասում. «Ով ինձ է հաւատում, ինձ չէ, որ հաւատում է, այլ նրան, ով ինձ ուղարկեց:
44 Յիսուս կ’աղաղակէր ու կ’ըսէր. «Ան որ ինծի կը հաւատայ, ինծի չի հաւատար, հապա զիս ղրկողին.
Եւ Յիսուս աղաղակէր եւ ասէր. Որ հաւատայ յիս` ոչ հաւատայ յիս, այլ յայն որ առաքեացն զիս:

12:44: Եւ Յիսուս աղաղակէ՛ր եւ ասէր. Որ հաւատայ յիս, ո՛չ հաւատայ յիս, այլ յա՛յն որ առաքեացն զիս։
44. Յիսուս աղաղակում էր ու ասում. «Ով ինձ է հաւատում, ինձ չէ, որ հաւատում է, այլ նրան, ով ինձ ուղարկեց:
44 Յիսուս կ’աղաղակէր ու կ’ըսէր. «Ան որ ինծի կը հաւատայ, ինծի չի հաւատար, հապա զիս ղրկողին.
zohrab-1805▾ eastern-1994▾ western am▾
12:4444: Иисус же возгласил и сказал: верующий в Меня не в Меня верует, но в Пославшего Меня.
12:44  ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν, ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντά με,
12:44. Ἰησοῦς (An-Iesous) δὲ (moreover) ἔκραξεν (it-clamored-to) καὶ (and) εἶπεν (it-had-said,"Ὁ (The-one) πιστεύων (trusting-of) εἰς (into) ἐμὲ (to-ME) οὐ (not) πιστεύει (it-trusteth-of) εἰς (into) ἐμὲ (to-ME,"ἀλλὰ (other) εἰς (into) τὸν (to-the-one) πέμψαντά (to-having-dispatched) με, (to-me,"
12:44. Iesus autem clamavit et dixit qui credit in me non credit in me sed in eum qui misit meBut Jesus cried and said: He that believeth in me doth not believe in me, but in him that sent me.
44. And Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me:

44: Иисус же возгласил и сказал: верующий в Меня не в Меня верует, но в Пославшего Меня.
12:44  ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν, ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντά με,
12:44. Iesus autem clamavit et dixit qui credit in me non credit in me sed in eum qui misit me
But Jesus cried and said: He that believeth in me doth not believe in me, but in him that sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
44: См. 7:16: и сл. ; 8:42.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45 And he that seeth me seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

We have here the honour Christ not assumed, but asserted, to himself, in the account he gave of his mission and his errand into the world. Probably this discourse was not at the same time with that before (for them he departed, v. 36), but some time after, when he made another public appearance; and, as this evangelist records it, it was Christ's farewell sermon to the Jews, and his last public discourse; all that follows was private with his disciples. Now observe how our Lord Jesus delivered this parting word: he cried and said. Doth not wisdom cry (Prov. viii. 1), cry without? Prov. i. 20. The raising of his voice and crying intimate, 1. His boldness in speaking. Though they had not courage openly to profess faith in his doctrine, he had courage openly to publish it; if they were ashamed of it, he was not, but set his face as a flint, Isa. l. 7. 2. His earnestness in speaking. He cried as one that was serious and importunate, and in good earnest in what he said, and was willing to impart to them, not only the gospel of God, but even his own soul. 3. It denotes his desire that all might take notice of it. This being the last time of the publication of his gospel by himself in person, he makes proclamation, "Whoever will hear me, let them come now." Now what is the conclusion of the whole matter, this closing summary of all Christ's discourses? It is much like that of Moses (Deut. xxx. 15): See, I have set before you life and death. So Christ here takes leave of the temple, with a solemn declaration of three things:--

I. The privileges and dignities of those that believe; this gives great encouragement to us to believe in Christ and to profess that faith. It is a thing of such a nature that we need not be shy either of doing it or of owning it; for,

1. By believing in Christ we are brought into an honourable acquaintance with God (v. 44, 45): He that believes on me, and so sees me, believes on him that sent me, and so sees him. He that believes on Christ, (1.) He does not believe in a mere man, such a one as he seemed to be, and was generally taken to be, but he believes in one that is the Son of God and equal in power and glory with the Father. Or rather, (2.) His faith does not terminate in Christ, but through him it is carried out to the Father, that sent him, to whom, as our end, we come by Christ as our way. The doctrine of Christ is believed and received as the truth of God. The rest of a believing soul is in God through Christ as Mediator; for its resignation to Christ is in order to being presented to God. Christianity is made up, not of philosophy nor politics, but pure divinity. This is illustrated, v. 45. He that sees me (which is the same with believing in him, for faith is the eye of the soul) sees him that sent me; in getting an acquaintance with Christ, we come to the knowledge of God. For, [1.] God makes himself known in the face of Christ (2 Cor. iv. 6), who is the express image of his person, Heb. i. 3. [2.] All that have a believing sight of Christ are led by him to the knowledge of God, whom Christ has revealed to us by his word and Spirit. Christ, as God, was the image of his Father's person; but Christ, as Mediator, was his Father's representative in his relation to man, the divine light, law, and love, being communicated to us in and through him; so that in seeing him (that is, in eying him as our Saviour, Prince, and Lord, in the right of redemption), we see and eye the Father as our owner, ruler, and benefactor, in the right of creation: for God is pleased to deal with fallen man by proxy.

2. We are hereby brought into a comfortable enjoyment of ourselves (v. 46): I am come a light into the world, that whoever believes in me, Jew or Gentile, should not abide in darkness. Observe, (1.) The character of Christ: I am come a light into the world, to be a light to it. This implies that he had a being, and a being as light, before he came into the world, as the sun is before it rises; the prophets and apostles were made lights to the world, but it was Christ only that came a light into this world, having before been a glorious light in the upper world, ch. iii. 19. (2.) The comfort of Christians: They do not abide in darkness. [1.] They do not continue in that dark condition in which they were by nature; they are light in the Lord. They are without any true comfort, or joy, or hope, but do not continue in that condition; light is sown for them. [2.] Whatever darkness of affliction, disquietment, or fear, they may afterwards be in, provision is made that they may not long abide in it. [3.] They are delivered from that darkness which is perpetual, and which abideth for ever, that utter darkness where there is not the least gleam of light nor hope of it.

II. The peril and danger of those that believe not, which gives fair warning to take heed of persisting in unbelief (v. 47, 48): "If any man hear my words, and believe not, I judge him not, not I only, or not now, lest I should be looked upon as unfair in being judge in my own cause; yet let not infidelity think therefore to go unpunished, though I judge him not, there is one that judgeth him." So that we have here the doom of unbelief. Observe,

1. Who they are whose unbelief is here condemned: those who hear Christ's words and yet believe them not. Those shall not be condemned for their infidelity that never had, nor could have, the gospel; every man shall be judged according to the dispensation of light he was under: Those that have sinned without law shall be judged without law. But those that have heard, or might have heard, and would not, lie open to this doom.

2. What is the constructive malignity of their unbelief: not receiving Christ's word; it is interpreted (v. 48) a rejecting of Christ, ho atheton eme. It denotes a rejection with scorn and contempt. Where the banner of the gospel is displayed, no neutrality is admitted; every man is either a subject or an enemy.

3. The wonderful patience and forbearance of our Lord Jesus, exercised towards those who slighted him when he was come here upon earth: I judge him not, not now. Note, Christ was not quick or hasty to take advantage against those who refused the first offers of his grace, but continued waiting to be gracious. He did not strike those dumb or dead who contradicted him, never made intercession against Israel, as Elias did; though he had authority to judge, he suspended the execution of it, because he had work of another nature to do first, and that was to save the world. (1.) To save effectually those that were given him before he came to judge the degenerate body of mankind. (2.) To offer salvation to all the world, and thus far to save them that it is their own fault if they be not saved. He was to put away sin by the sacrifice of himself. Now the executing of the power of a judge was not congruous with that undertaking, Acts viii. 33. In his humiliation his judgment was taken away, it was suspended for a time.

4. The certain and unavoidable judgment of unbelievers at the great day, the day of the revelation of the righteous judgment of God: unbelief will certainly be a damning sin. Some think when Christ saith, I judge no man, he means that they are condemned already. There needs no process, they are self-judged; no execution, they are self-ruined; judgment goes against them of course, Heb. ii. 3. Christ needs not appear against them as their accuser, they are miserable if he do not appear for them as their advocate; however, he tells them plainly when and where they will be reckoned with. (1.) There is one that judgeth them. Nothing is more dreadful than abused patience, and grace trampled on; though for awhile mercy rejoiceth against judgment, yet there will be judgment without mercy. (2.) Their final judgment is reserved to the last day; to that day of judgment Christ here binds over all unbelievers, to answer then for all the contempts they have put upon him. Divine justice has appointed a day, and adjourns the sentence to that day, as Matt. xxvi. 64. (3.) The word of Christ will judge them then: The words that I have spoken, how light soever you have made of them, the same shall judge the unbeliever in the last day; as the apostles, the preachers of Christ's word, are said to judge, Luke xxii. 30. Christ's words will judge unbelievers two ways:-- [1.] As the evidence of their crime, they will convict them. Every word Christ spoke, every sermon, every argument, every kind offer, will be produced as a testimony against those who slighted all he said. [2.] As the rule of their doom, they will condemn them; they shall be judged according to the tenour of that covenant which Christ procured and published. That word of Christ, He that believes not shall be damned, will judge all unbelievers to eternal ruin; and there are many such like words.

III. A solemn declaration of the authority Christ had to demand our faith, and require us to receive his doctrine upon pain of damnation, v. 49, 50, where observe,

1. The commission which our Lord Jesus received from the Father to deliver his doctrine to the world (v. 49): I have not spoken myself, as a mere man, much less as a common man; but the Father gave me a commandment what I should say. This is the same with what he said ch. vii. 16. My doctrine is, (1.) Not mine, for I have not spoken of myself. Christ, as Son of man, did not speak that which was of human contrivance or composure; as Son of God, he did not act separately, or by himself alone, but what he said was the result of the counsels of peace; as Mediator, his coming into the world was voluntary, and with his full consent, but not arbitrary, and of his own head. But, (2.) It was his that sent him. God the Father gave him, [1.] His commission. God sent him as his agent and plenipotentiary, to concert matters between him and man, to set a treaty of peace on foot, and to settle the articles. [2.] His instructions, here called a commandment, for they were like those given to an ambassador, directing him not only what he may say, but what he must say. The messenger of the covenant was entrusted with an errand which he must deliver. Note, Our Lord Jesus learned obedience himself, before he taught it to us, though he was a Son. The Lord God commanded the first Adam, and he by his disobedience ruined us; he commanded the second Adam, and he by his obedience saved us. God commanded him what he should say and what he should speak, two words signifying the same thing, to denote that every word was divine. The Old-Testament prophets sometimes spoke of themselves; but Christ spoke by the Spirit at all times. Some make this distinction: He was directed what he should say in his set sermons, and what he should speak in his familiar discourses. Others this: He was directed what he should say in his preaching now, and what he should speak in his judging at the last day; for he had commission and instruction for both.

2. The scope, design, and tendency of this commission: I know that his commandment is life everlasting, v. 50. The commission given to Christ had a reference to the everlasting state of the children of men, and was in order to their everlasting life and happiness in that state: the instructions given to Christ as a prophet were to reveal eternal life (1 John v. 11); the power, given to Christ as a king was to give eternal life, ch. xvii. 2. Thus the command given him was life everlasting. This Christ says he knew: "I know it is so," which intimates how cheerfully and with what assurance Christ pursued his undertaking, knowing very well that he went upon a good errand, and that which would bring forth fruit unto life eternal. It intimates likewise how justly those will perish who reject Christ and his word. Those who disobey Christ despise everlasting life, and renounce it; so that not only Christ's words will judge them, but even their own; so shall their doom be, themselves have decided it; and who can except against it?

3. Christ's exact observance of the commission and instructions given him, and his steady acting in pursuance of them: Whatsoever I speak, it is as the Father said unto me. Christ was intimately acquainted with the counsels of God, and was faithful in discovering so much of them to the children of men as it was agreed should be discovered, and kept back nothing that was profitable. As the faithful witness delivers souls, so did he, and spoke the truth, the whole truth, and nothing but the truth. Note, (1.) This is a great encouragement to faith; the sayings of Christ, rightly understood, are what we may venture our souls upon. (2.) It is a great example of obedience. Christ said as he was bidden, and so must we, communicated what the Father had said to him, and so must we. See Acts iv. 20. In the midst of all the respect paid to him, this is the honour he values himself upon, that what the Father had said to him that he spoke, and in the manner as he was directed so he spoke. This was his glory, that, as a Son, he was faithful to him that appointed him; and, by an unfeigned belief of every word of Christ, and an entire subjection of soul to it, we must give him the glory due to his name.
Adam Clarke: Commentary on the Bible - 1831
12:44: Jesus cried and said - This is our Lord's concluding discourse to this wicked people: probably this and the following verses should be understood as a part of the discourse which was left off at the 36th verse.
Jesus cried - he spoke these words aloud, and showed his earnest desire for their salvation.
Believeth not on me, (only), but on him that sent me - Here he asserts again his indivisible unity with the Father: - he who believes on the Son believes on the Father: he who hath seen the Son hath seen the Father: he who honors the Son honors the Father. Though it was for asserting this (his oneness with God) that they were going to crucify him, yet he retracts nothing of what he had spoken, but strongly reasserts it, in the very jaws of death!
Albert Barnes: Notes on the Bible - 1834
12:44: Jesus cried and said - John does not say where or when this was; it is probable, however, that it was a continuation of the discourse recorded in Joh 12:30-36. Jesus saw their unbelief, and proceeded to state the consequence of believing on him, and of rejecting him and his message.
Believeth not on me - That is, not on me alone, or his faith does not terminate on me. Compare Mat 10:20; Mar 9:37. It involves, also, belief in him that sent me. Jesus uniformly represents the union between himself and God as so intimate that there could not be faith in him unless there was also faith in God. He did the same works Joh 5:17, Joh 5:20, Joh 5:36; Joh 10:25, Joh 10:37, and taught the very doctrine which God had commissioned him to do, Joh 8:38; Joh 5:30, Joh 5:20-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:44: cried: Joh 7:28, Joh 11:43; Pro 1:20, Pro 8:1; Isa 55:1-3
He: Joh 13:20; Mat 10:40; Mar 9:37; Pe1 1:21
Geneva 1599
12:44 (11) Jesus cried and said, He that believeth on me, believeth (i) not on me, but on him that sent me.
(11) The sum of the gospel, and therefore of salvation, which Christ witnessed in the midst of Jerusalem by his crying out, is this: to rest upon Christ through faith as the only Saviour appointed and given us by the Father.
(i) This word "not" does not take anything away from Christ which is spoken of here, but is rather spoken in way of correction, as if he said, "He that believes in me does not so much believe in me as in him that sent me." So is it in (Mk 9:37).
John Gill
12:44 Jesus cried and said,.... Upon this occasion, on account of the prevailing hardness and unbelief of the Jewish nation, and the non-confession of him by those who did believe him to be the Messiah. He cried with a loud voice, that he might be heard, and his audience left inexcusable; it denotes the concern of his mind, the vehemence of his spirit, and that openness and freedom in which he discharged his ministry, by showing the nature, excellency, and usefulness of believing in him, and the dangerous consequences of unbelief:
he that believeth on me, believeth not on me; which is not to be understood simply and absolutely, for this would be a contradiction in terms: they that believe in Christ, do believe in him, and they do right to believe in him; Christ is the object of faith; he is proposed as such in the Gospel; and it is his Father's will, and his own advice, that his people should believe in him: but then those that truly believe in him, do not believe in him as a mere man, but as God, as the Son of God; and not as separate from, or to the exclusion of his Father: nor do they believe in him as a new, or another God, but as the one God with the Father, and the Spirit; for he and his Father are one: nor do they believe in him "only"; and so the Arabic version reads; but in God the Father also: nor does their faith rest in him, but it proceeds through him, as the Mediator unto God; see 1Pet 1:21. Besides, he is here to be considered in his office capacity, as being sent of God; and he that believes on him as the sent of God, does not so much believe on him, as on the sender of him, as follows:
but on him that sent me; just as whatever honour or dishonour are done to an ambassador, sent by an earthly king to a foreign court, are not so much done to the ambassador that is sent, as to the king that sends him; for what is done to him, is all one as if it was personally done to his prince: so he that despises Christ, despises him that sent him; and he that receives Christ, receives him that sent him; and he that believes on Christ, believes on him that sent him; see Lk 10:16.
John Wesley
12:44 Jesus said with a loud voice - This which follows to the end of the chapter, is with St. John the epilogue of our Lord's public discourses, and a kind of recapitulation of them. Believeth not on me - Not on me alone, but also on him that sent me: because the Father hath sent the Son, and because he and the Father are one.
Robert Jamieson, A. R. Fausset and David Brown
12:44 Jesus cried--in a loud tone, and with peculiar solemnity. (Compare Jn 7:37).
and said, He that believeth on me, &c.--This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony.
12:4512:45: Եւ որ տեսանէ զիս, զա՛յն տեսանէ որ առաքեացն զիս։
45. Եւ ով ինձ է տեսնում, տեսնում է նրան, ով ինձ ուղարկեց:
45 Եւ ան որ զիս կը տեսնէ, զիս ղրկողը կը տեսնէ։
Եւ որ տեսանէ զիս` զայն տեսանէ որ առաքեացն զիս:

12:45: Եւ որ տեսանէ զիս, զա՛յն տեսանէ որ առաքեացն զիս։
45. Եւ ով ինձ է տեսնում, տեսնում է նրան, ով ինձ ուղարկեց:
45 Եւ ան որ զիս կը տեսնէ, զիս ղրկողը կը տեսնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4545: И видящий Меня видит Пославшего Меня.
12:45  καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με.
12:45. καὶ (and) ὁ (the-one) θεωρῶν (surveiling-unto) ἐμὲ (to-ME) θεωρεῖ (it-surveileth-unto) τὸν (to-the-one) πέμψαντά (to-having-dispatched) με. (to-me)
12:45. et qui videt me videt eum qui misit meAnd he that seeth me, seeth him that sent me.
45. And he that beholdeth me beholdeth him that sent me.
And he that seeth me seeth him that sent me:

45: И видящий Меня видит Пославшего Меня.
12:45  καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με.
12:45. et qui videt me videt eum qui misit me
And he that seeth me, seeth him that sent me.
45. And he that beholdeth me beholdeth him that sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: См. 14:9: и 8:19.
Albert Barnes: Notes on the Bible - 1834
12:45: Seeth me ... - This verse is a strong confirmation of his equality with God. In no other way can it be true that he who saw Jesus saw him that sent him, unless he were the same in essence. Of no man could it be affirmed that he who saw him saw God. To say this of Paul or Isaiah would have been blasphemy. And yet Jesus uses this language familiarly and constantly. It shows that he had a consciousness that he was divine, and that it was the natural and proper way of speaking when speaking of himself. Compare Joh 5:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:45: Joh 12:41, Joh 14:9, Joh 14:10, Joh 15:24; Co2 4:6; Col 1:15; Heb 1:3; Jo1 5:20
John Gill
12:45 And he that seeth me, seeth him that sent me. Not with bodily eyes, for there were many that saw Christ, who never saw the Father: they saw Christ as a mere man, and were offended at the meanness of his outward appearance; they saw nothing divine in him, nor the glory of the Father through him; but with the eyes of the understanding, whoever saw or perceived the glory of Christ in his miracles, saw the glory of God in them also, for the Father that dwelt in him did the works, Jn 2:11, and whoever truly sees Christ with an eye of faith, sees his glory, as the glory of the only begotten of the Father, as the brightness of his Father's glory, as having the fulness of the Godhead dwelling in him, the same perfections as in the Father; so that he that hath seen the one, hath seen the other also, Jn 14:9.
John Wesley
12:45 And he that seeth me - By the eye of faith.
12:4612:46: Ես լո՛յս յաշխարհ եկի. զի ամենայն որ հաւատայ յիս, ՚ի խաւարի մի՛ մնասցէ[1880]։ [1880] Ոմանք. Լոյս աշխարհի եկի... ՚ի խաւար մի՛ մնասցէ։
46. Ես որպէս լոյս եկայ աշխարհ, որպէսզի ամէն ոք, որ ինձ հաւատում է, խաւարում չմնայ:
46 Ես իբր լոյս եկայ աշխարհ, որպէս զի ամէն ո՛վ որ ինծի հաւատայ, խաւարի մէջ չմնայ։
Ես լոյս յաշխարհ եկի, զի ամենայն որ հաւատայ յիս` ի խաւարի մի՛ մնասցէ:

12:46: Ես լո՛յս յաշխարհ եկի. զի ամենայն որ հաւատայ յիս, ՚ի խաւարի մի՛ մնասցէ[1880]։
[1880] Ոմանք. Լոյս աշխարհի եկի... ՚ի խաւար մի՛ մնասցէ։
46. Ես որպէս լոյս եկայ աշխարհ, որպէսզի ամէն ոք, որ ինձ հաւատում է, խաւարում չմնայ:
46 Ես իբր լոյս եկայ աշխարհ, որպէս զի ամէն ո՛վ որ ինծի հաւատայ, խաւարի մէջ չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4646: Я свет пришел в мир, чтобы всякий верующий в Меня не оставался во тьме.
12:46  ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ.
12:46. ἐγὼ (I,"φῶς (a-light) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration,"ἐλήλυθα, (I-hath-had-come-to-come) ἵνα (so) πᾶς (all) ὁ (the-one) πιστεύων (trusting-of) εἰς (into) ἐμὲ (to-ME) ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) μὴ (lest) μείνῃ. (it-might-have-stayed)
12:46. ego lux in mundum veni ut omnis qui credit in me in tenebris non maneatI am come, a light into the world, that whosoever believeth in me may not remain in darkness.
46. I am come a light into the world, that whosoever believeth on me may not abide in the darkness.
I am come a light into the world, that whosoever believeth on me should not abide in darkness:

46: Я свет пришел в мир, чтобы всякий верующий в Меня не оставался во тьме.
12:46  ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ.
12:46. ego lux in mundum veni ut omnis qui credit in me in tenebris non maneat
I am come, a light into the world, that whosoever believeth in me may not remain in darkness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: См. 8:12; 9:5; 12:35.
Adam Clarke: Commentary on the Bible - 1831
12:46: I am come a light into the world - Probably referring to what his forerunner had said, Joh 1:5. Before the coming of this Savior, this sun of righteousness, into the world, all was darkness: at his rising the darkness is dispersed; but it only profits those whose eyes are open to receive the rays of this sun of righteousness. See on Joh 1:5 (note); Joh 3:19 (note); Joh 8:12 (note); Joh 9:5 (note).
Albert Barnes: Notes on the Bible - 1834
12:46: A light into the world - Joh 8:12; Joh 1:9; Joh 3:19.
Walk in darkness - In gross and dangerous errors. Darkness is put for error as well as for sin, Joh 3:19; Jo1 1:5. It is also used to denote the state when the comforts of religion are withdrawn from the soul, Isa 8:22; Joe 2:2; Isa 59:9; Joh 8:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:46: am: Joh 12:35, Joh 12:36, Joh 1:4, Joh 1:5, Joh 3:19, Joh 8:12, Joh 9:5, Joh 9:39; Psa 36:9; Isa 40:1; Mal 4:2; Mat 4:16; Luk 1:76-79, Luk 2:32; Act 26:18; Jo1 1:1-3, Jo1 2:8, Jo1 2:9
abide: Isa 42:7, Isa 42:15; Eph 5:14
John Gill
12:46 I am come a light into the world,.... And even as the light of it, being the sun of righteousness, that was to arise, and now was risen, to enlighten men with the light of the living; see Jn 3:19;
that whosoever believeth on me should not abide in darkness; God's elect themselves, whilst in a state of unregeneracy and unbelief, are in darkness; when Christ shines in upon them, and infuses the light of faith into them, they are no longer in darkness; the darkness is past, at least in a great measure, and the true light shines; in which they see light, see glory and grace of Christ, and the invisible realities of another world: nor do they continue in the darkness of sin, ignorance, and unbelief; but walk in the light of truth, faith, and holiness, until the perfect day comes, when all the shadows of remaining darkness will flee away.
12:4712:47: Եւ եթէ ոք լուիցէ բանից իմոց՝ եւ ո՛չ պահեսցէ, ես ո՛չ դատիմ զնա. քանզի ո՛չ եկի թէ դատեցայց զաշխարհ, այլ զի փրկեցի՛ց զաշխարհ[1881]։ [1881] Ոմանք. Եւ ոչ պահիցէ։
47. Եւ եթէ մէկը լսի իմ խօսքերը եւ չպահի դրանք, ես նրան չեմ դատապարտի, քանի որ չեկայ, որ աշխարհը դատապարտեմ, այլ՝ որպէսզի փրկեմ աշխարհը:
47 Եթէ մէկը իմ խօսքերս լսէ ու չհաւատայ, ես զանիկա պիտի չդատեմ, քանզի ես չեկայ որպէս զի աշխարհը դատեմ, հապա որպէս զի աշխարհը փրկեմ։
Եւ եթէ ոք լուիցէ բանից իմոց եւ ոչ պահեսցէ, ես ոչ դատիմ զնա. քանզի ոչ եկի թէ դատեցայց զաշխարհ, այլ զի փրկեցից զաշխարհ:

12:47: Եւ եթէ ոք լուիցէ բանից իմոց՝ եւ ո՛չ պահեսցէ, ես ո՛չ դատիմ զնա. քանզի ո՛չ եկի թէ դատեցայց զաշխարհ, այլ զի փրկեցի՛ց զաշխարհ[1881]։
[1881] Ոմանք. Եւ ոչ պահիցէ։
47. Եւ եթէ մէկը լսի իմ խօսքերը եւ չպահի դրանք, ես նրան չեմ դատապարտի, քանի որ չեկայ, որ աշխարհը դատապարտեմ, այլ՝ որպէսզի փրկեմ աշխարհը:
47 Եթէ մէկը իմ խօսքերս լսէ ու չհաւատայ, ես զանիկա պիտի չդատեմ, քանզի ես չեկայ որպէս զի աշխարհը դատեմ, հապա որպէս զի աշխարհը փրկեմ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4747: И если кто услышит Мои слова и не поверит, Я не сужу его, ибо Я пришел не судить мир, но спасти мир.
12:47  καὶ ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ φυλάξῃ, ἐγὼ οὐ κρίνω αὐτόν, οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον ἀλλ᾽ ἵνα σώσω τὸν κόσμον.
12:47. καὶ (And) ἐάν (if-ever) τίς (a-one) μου (of-me) ἀκούσῃ (it-might-have-heard) τῶν (of-the-ones) ῥημάτων (of-utterings-to) καὶ (and) μὴ (lest) φυλάξῃ, (it-might-have-guarded,"ἐγὼ (I) οὐ (not) κρίνω (I-separate) αὐτόν, (to-it) οὐ (not) γὰρ (therefore) ἦλθον (I-had-came) ἵνα (so) κρίνω (I-might-separate) τὸν (to-the-one) κόσμον (to-a-configuration,"ἀλλ' (other) ἵνα (so) σώσω (I-might-have-saved) τὸν (to-the-one) κόσμον. (to-a-configuration)
12:47. et si quis audierit verba mea et non custodierit ego non iudico eum non enim veni ut iudicem mundum sed ut salvificem mundumAnd if any man hear my words and keep them not, I do not judge him for I came not to judge the world, but to save the world.
47. And if any man hear my sayings, and keep them not, I judge him not: for I came not to judge the world, but to save the world.
And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world:

47: И если кто услышит Мои слова и не поверит, Я не сужу его, ибо Я пришел не судить мир, но спасти мир.
12:47  καὶ ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ φυλάξῃ, ἐγὼ οὐ κρίνω αὐτόν, οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον ἀλλ᾽ ἵνα σώσω τὸν κόσμον.
12:47. et si quis audierit verba mea et non custodierit ego non iudico eum non enim veni ut iudicem mundum sed ut salvificem mundum
And if any man hear my words and keep them not, I do not judge him for I came not to judge the world, but to save the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
47: См. 3:17; 8:15.
Adam Clarke: Commentary on the Bible - 1831
12:47: And believe not - Και μη φυλαξῃ, And keep them not, is the reading of ABL, seven others; Syriac, Wheelock's Persian, two of the Arabic, Coptic, Sahidic, Ethiopic, Armenian, later Syriac, Vulgate, six of the Itala, and some of the fathers.
A man must hear the words of Christ in order to believe them; and he must believe, in order to keep them; and he must keep them in order to his salvation.
I judge him not - I need not do it: the words of Moses and the prophets judge and condemn him. See the notes on Joh 3:17; Joh 5:45.
Albert Barnes: Notes on the Bible - 1834
12:47: I judge him not ... - Joh 8:15. It was not his present purpose to condemn men. He would come to condemn the guilty at a future time. At present he came to save them. Hence he did not now even pronounce decisively on the condition of those who rejected him, but still gave them an opportunity to be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:47: I judge: Joh 12:48, Joh 5:45, Joh 8:15, Joh 8:16, Joh 8:26
for: Joh 3:17; Mat 18:11, Mat 20:28; Luk 9:56, Luk 19:10; Ti1 1:15, Ti1 1:16; Pe2 3:15; Jo1 4:14
John Gill
12:47 And if any man hear my words and believe not,.... Men may hear the Gospel of Christ, and not understand it; and they may understand it literally and grammatically, though not spiritually and experimentally, and not believe it; not so much as give credit or an assent to the truth of it, but reject and deny it; for though faith comes by hearing to some, it does not come to all: some receive no profit by hearing it, because it is not mixed with faith by them. The Alexandrian copy, and all the Oriental versions, and also Nonnus, read the last clause thus, "and keep them not"; or does not observe them, is negligent of them, and shows no regard, and yields not the obedience of faith to them; the sense is the same.
I judge him not; I do not accuse him to the Father, nor do I condemn him, nor shall I take vengeance on him for so doing; meaning, that he should do none of these things now, though hereafter he will be a swift witness against him, and will convict and condemn him, and pass sentence on him, and execute it:
for I came not to judge the world, but to save the world. Christ, at his first coming, came not under the character of a judge, but a Saviour; wherefore suitable to his character, and the end of his coming, he would not accuse, condemn, or judge any man, even the greatest unbelievers in him, and despisers of him, but would leave them to another day, when righteous judgment shall take place.
John Wesley
12:47 I judge him not - Not now: for I am not come to judge the world. See, Christ came to save even them that finally perish! Even these are a part of that world, which he lived and died to save.
12:4812:48: Որ անարգէ զիս, եւ ո՛չ ընդունի զբանս իմ. գո՛յ որ դատի զնա. բանն զոր ես խօսեցայ՝ նա՛ դատի զնա յաւուրն յետնում։
48. Ով անարգում է ինձ եւ իմ խօսքերը չի ընդունում, կայ մէկը, որ նրան դատում է. այն խօսքը, որ ես խօսեցի, դա՛ պիտի դատապարտի նրան վերջին օրը,
48 Ան, որ զիս կ’անարգէ եւ իմ խօսքերս չ’ընդունիր, կայ մէկը որ զանիկա պիտի դատէ. այն խօսքը որ ես խօսեցայ, ան պիտի դատէ զանիկա վերջին օրը։
Որ անարգէ զիս եւ ոչ ընդունի զբանս իմ, գոյ որ դատի զնա. բանն զոր ես խօսեցայ, նա դատի զնա յաւուրն յետնում:

12:48: Որ անարգէ զիս, եւ ո՛չ ընդունի զբանս իմ. գո՛յ որ դատի զնա. բանն զոր ես խօսեցայ՝ նա՛ դատի զնա յաւուրն յետնում։
48. Ով անարգում է ինձ եւ իմ խօսքերը չի ընդունում, կայ մէկը, որ նրան դատում է. այն խօսքը, որ ես խօսեցի, դա՛ պիտի դատապարտի նրան վերջին օրը,
48 Ան, որ զիս կ’անարգէ եւ իմ խօսքերս չ’ընդունիր, կայ մէկը որ զանիկա պիտի դատէ. այն խօսքը որ ես խօսեցայ, ան պիտի դատէ զանիկա վերջին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
12:4848: Отвергающий Меня и не принимающий слов Моих имеет судью себе: слово, которое Я говорил, оно будет судить его в последний день.
12:48  ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ·
12:48. ὁ (The-one) ἀθετῶν (un-placing-unto) ἐμὲ (to-ME) καὶ (and) μὴ (lest) λαμβάνων (taking) τὰ (to-the-ones) ῥήματά (to-utterings-to) μου (of-me) ἔχει (it-holdeth) τὸν (to-the-one) κρίνοντα (to-separating) αὐτόν: (to-it) ὁ (the-one) λόγος (a-forthee) ὃν (to-which) ἐλάλησα (I-spoke-unto,"ἐκεῖνος (the-one-thither) κρινεῖ (it-shall-separate) αὐτὸν (to-it) ἐν (in) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) ἡμέρᾳ: (unto-a-day)
12:48. qui spernit me et non accipit verba mea habet qui iudicet eum sermo quem locutus sum ille iudicabit eum in novissimo dieHe that despiseth me and receiveth not my words hath one that judgeth him. The word that I have spoken, the same shall judge him in the last day.
48. He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day.
He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day:

48: Отвергающий Меня и не принимающий слов Моих имеет судью себе: слово, которое Я говорил, оно будет судить его в последний день.
12:48  ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ·
12:48. qui spernit me et non accipit verba mea habet qui iudicet eum sermo quem locutus sum ille iudicabit eum in novissimo die
He that despiseth me and receiveth not my words hath one that judgeth him. The word that I have spoken, the same shall judge him in the last day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: См. 5:45. Слово... будет судить. На последней инстанции суд будет производить не лично Христос, а возвещенное Им слово: люди будут судимы постольку, поскольку они оказали веру слову Христа и Его Евангелию во всем его объеме. Так и об иудеях Господь говорил, что их судит их закон (7:51).
Adam Clarke: Commentary on the Bible - 1831
12:48: The word that I have spoken - shall judge him - Ye shall be judged according to my doctrine: the maxims which ye have heard from my mouth shall be those on which ye shall be tried in the great day; and ye shall be condemned or acquitted according as ye have believed or obeyed them, or according as ye have despised and violated them, See this proved, Mat 25:35 (note), etc.
Albert Barnes: Notes on the Bible - 1834
12:48: He that rejecteth me - Luk 10:16. The word "reject" means to despise, or to refuse to receive him.
Hath one - That is, he needs not my voice to condemn him. He will carry his own condemnation with him, even should I be silent. His own conscience will condemn him. The words which I have spoken will be remembered and will condemn him, if there were nothing further. From this we learn:
1. that a guilty conscience needs no accuser.
2. that the words of Christ, and the messages of mercy which the sinner has rejected, will be remembered by him.
3. that this will be the source of his condemnation. This will make him miserable, and there will be no possibility of his being happy.
4. that the conscience of the sinner will concur with the sentence of Christ in the great day, and that he will go to eternity self-condemned. It is this which will make the pains of hell so intolerable to the sinner.
5. The word that Christ has spoken, the doctrines of his gospel, and the messages of mercy, will be that by which the sinner will be judged in the last day. Every person will be judged by that message, and the sinner will be punished according to the frequency and clearness with which the rejected message has been presented to his mind, Mat 12:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:48: rejecteth: Deu 18:19; Sa1 8:7, Sa1 10:19; Isa 53:3; Mat 21:42; Mar 8:31, Mar 12:10; Luk 7:30, Luk 9:22, Luk 9:26, Luk 10:16, Luk 17:25, Luk 20:17; Act 3:23; Heb 2:3, Heb 10:29-31; Heb 12:25
the word: Joh 3:17-20; Mar 16:16; Co2 2:15, Co2 2:16, Co2 4:3; Th2 1:8
judge: Joh 11:24; Mat 25:31; Rom 2:16; Heb 9:27, Heb 9:28
John Gill
12:48 He that rejecteth me,.... As the Messiah, with abhorrence and contempt, as many among the Jews did, who would not have him to reign over them, but sought to put him to death:
and receiveth not my words; the doctrines of the Gospel, but disbelieves them, and denies them to be true, looking upon them as the doctrines of a mere man, and an impostor:
hath one that judgeth him; let not such an one think that he shall escape righteous judgment; though Christ does not judge him now, there is one that judges him, yea, even now; and declares, that he that believeth not shall be damned, and that he is condemned already:
the word that I have spoken unto you, the same shall judge him in the last day; according to the different dispensations wicked men are under in this world, will be the rule of their judgment hereafter: such who are only under the law of nature, will be judged according to that, that will accuse them, convict them, and condemn them: such who have been under the law of Moses, or the written law, will be arraigned, proved, and pronounced guilty, and punished by, and according to that law; and such who have been under the Gospel dispensation, and have been favoured with the revelation of the Gospel, but have condemned and denied it, that will judge them at the last day. The judge will act by its present declaration, and according to that proceed, as it stands in Mk 16:16. It will rise up in judgment against such persons, and be an aggravation of their condemnation.
12:4912:49: Զի ես յանձնէ իմմէ ո՛չ խօսեցայ. այլ որ առաքեացն զիս Հայր, նա՛ ետ ինձ պատուէր՝ զինչ ասացից եւ զինչ խօսեցայց։
49. որովհետեւ ես ինքս ինձնից չխօսեցի, այլ Հայրը, որ ինձ ուղարկեց, նա՛ ինձ պատուիրեց, թէ ի՛նչ պիտի ասեմ եւ ի՛նչ պիտի խօսեմ:
49 Վասն զի ես ինքնիրմէս չխօսեցայ, հապա Հայրը, որ զիս ղրկեց՝ ի՛նք ինծի պատուիրեց ինչ որ պիտի ըսեմ եւ ինչ որ պիտի խօսիմ։
Զի ես յանձնէ իմմէ ոչ խօսեցայ, այլ որ առաքեացն զիս Հայր, նա ետ ինձ պատուէր զինչ ասացից եւ զինչ խօսեցայց:

12:49: Զի ես յանձնէ իմմէ ո՛չ խօսեցայ. այլ որ առաքեացն զիս Հայր, նա՛ ետ ինձ պատուէր՝ զինչ ասացից եւ զինչ խօսեցայց։
49. որովհետեւ ես ինքս ինձնից չխօսեցի, այլ Հայրը, որ ինձ ուղարկեց, նա՛ ինձ պատուիրեց, թէ ի՛նչ պիտի ասեմ եւ ի՛նչ պիտի խօսեմ:
49 Վասն զի ես ինքնիրմէս չխօսեցայ, հապա Հայրը, որ զիս ղրկեց՝ ի՛նք ինծի պատուիրեց ինչ որ պիտի ըսեմ եւ ինչ որ պիտի խօսիմ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4949: Ибо Я говорил не от Себя; но пославший Меня Отец, Он дал Мне заповедь, что сказать и что говорить.
12:49  ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ᾽ ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω.
12:49. ὅτι (to-which-a-one) ἐγὼ (I) ἐξ (out) ἐμαυτοῦ (of-myself) οὐκ (not) ἐλάλησα, (I-spoke-unto,"ἀλλ' (other) ὁ (the-one) πέμψας (having-dispatched) με (to-me,"πατὴρ (a-Father,"αὐτός (it) μοι (unto-me) ἐντολὴν (to-a-finishing-in) δέδωκεν (it-had-come-to-give) τί (to-what-one) εἴπω (I-might-have-had-said) καὶ (and) τί (to-what-one) λαλήσω. (I-might-have-spoken-unto)
12:49. quia ego ex me ipso non sum locutus sed qui misit me Pater ipse mihi mandatum dedit quid dicam et quid loquarFor I have not spoken of myself: but the Father who sent me, he gave me commandment what I should say and what I should speak.
49. For I spake not from myself; but the Father which sent me, he hath given me a commandment, what I should say, and what I should speak.
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak:

49: Ибо Я говорил не от Себя; но пославший Меня Отец, Он дал Мне заповедь, что сказать и что говорить.
12:49  ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ᾽ ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω.
12:49. quia ego ex me ipso non sum locutus sed qui misit me Pater ipse mihi mandatum dedit quid dicam et quid loquar
For I have not spoken of myself: but the Father who sent me, he gave me commandment what I should say and what I should speak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49: См. 7:17.
Adam Clarke: Commentary on the Bible - 1831
12:49: For I have not spoken of myself - I have not spoken for my secular interest: I have not aimed at making any gain of you: I have not set up myself as your teachers in general do, to be supported by my disciples, and to be credited on my own testimony. I have taught you, not the things of men, but the deep, everlasting truths of God. As his envoy, I came to you; and his truth only I proclaim.
Gave me a commandment - Or, commission. So I understand the original word, εντολη. Christ, as the Messiah, received his commission from God; what he should command - every thing that related to the formation and establishment of the Christian institution: and what he should speak - all his private conversations with his disciples or others, he, as man, commanded and spoke through the constant inspiration of the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
12:49: Of myself - Joh 7:16-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:49: Joh 3:11, Joh 3:32, Joh 5:30, Joh 6:38-40, Joh 8:26, Joh 8:42, Joh 14:10, Joh 15:15, Joh 17:8; Deu 18:18; Rev 1:1
John Gill
12:49 For I have not spoken of myself,.... As man, or as separate from his Father; his doctrine was not human, but divine, and therefore a rejection of it cannot escape notice at the future judgment:
but the Father which sent me, he gave me a commandment what I should say, and what I should speak; Christ, as man, had his mission, and commission, and his instructions from his Father to preach the Gospel unto men; he was anointed for it by the Holy Ghost; he was enjoined the preaching of it by his Father, and the several doctrines he published were delivered him by him; see Jn 8:28.
12:5012:50: Եւ գիտեմ եթէ պատուէրն այն կեա՛նք են յաւիտենականք. արդ՝ զոր ե՛սն խօսիմ, որպէս ասա՛ց ինձ Հայրն, ա՛յնպէս խօսիմ։
50. Եւ գիտեմ, որ այն պատուիրանը յաւիտենական կեանք է: Արդ, ինչ որ ես եմ խօսում, այնպէս եմ խօսում, ինչպէս Հայրն ինձ ասաց»:
50 Եւ գիտեմ թէ անոր պատուիրածը յաւիտենական կեանք է. ուստի ինչ որ ես կը խօսիմ, ինչպէս Հայրը ինծի ըսաւ, այնպէս կը խօսիմ»։
Եւ գիտեմ եթէ պատուէրն այն կեանք են յաւիտենականք. արդ զոր եսն խօսիմ, որպէս ասաց ինձ Հայրն, այնպէս խօսիմ:

12:50: Եւ գիտեմ եթէ պատուէրն այն կեա՛նք են յաւիտենականք. արդ՝ զոր ե՛սն խօսիմ, որպէս ասա՛ց ինձ Հայրն, ա՛յնպէս խօսիմ։
50. Եւ գիտեմ, որ այն պատուիրանը յաւիտենական կեանք է: Արդ, ինչ որ ես եմ խօսում, այնպէս եմ խօսում, ինչպէս Հայրն ինձ ասաց»:
50 Եւ գիտեմ թէ անոր պատուիրածը յաւիտենական կեանք է. ուստի ինչ որ ես կը խօսիմ, ինչպէս Հայրը ինծի ըսաւ, այնպէս կը խօսիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:5050: И Я знаю, что заповедь Его есть жизнь вечная. Итак, что Я говорю, говорю, как сказал Мне Отец.
12:50  καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὗν ἐγὼ λαλῶ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ.
12:50. καὶ (And) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) ἡ (the-one) ἐντολὴ (a-finishing-in) αὐτοῦ (of-it) ζωὴ (a-lifing) αἰώνιός (aged-belonged) ἐστιν. (it-be) ἃ ( To-which ) οὖν (accordingly) ἐγὼ (I) λαλῶ, (I-speak-unto,"καθὼς (down-as) εἴρηκέν (it-had-come-to-utter-unto) μοι (unto-me,"ὁ (the-one) πατήρ, (a-Father,"οὕτως (unto-the-one-this) λαλῶ. (I-speak-unto)
12:50. et scio quia mandatum eius vita aeterna est quae ergo ego loquor sicut dixit mihi Pater sic loquorAnd I know that his commandment is life everlasting. The things therefore that I speak, even as the Father said unto me, so do I speak.
50. And I know that his commandment is life eternal: the things therefore which I speak, even as the Father hath said unto me, so I speak.
And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak:

50: И Я знаю, что заповедь Его есть жизнь вечная. Итак, что Я говорю, говорю, как сказал Мне Отец.
12:50  καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὗν ἐγὼ λαλῶ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ.
12:50. et scio quia mandatum eius vita aeterna est quae ergo ego loquor sicut dixit mihi Pater sic loquor
And I know that his commandment is life everlasting. The things therefore that I speak, even as the Father said unto me, so do I speak.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50: См. 3:34; 6:63; 8:47-51.
Adam Clarke: Commentary on the Bible - 1831
12:50: I know that this commandment is life everlasting - These words of our Lord are similar to that saying in St. John's first epistle, Jo1 5:11, Jo1 5:12. This is the record, that God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life. God's commandment or commission is, Preach salvation to a lost world, and give thyself a ransom for all; and whosoever believeth on thee shall not perish, but have everlasting life. Every word of Christ, properly credited, and carefully applied, leads to peace and happiness here, and to glory hereafter. What an amiable view of the Gospel of the grace of God does this give us? It is a system of eternal life, Divinely calculated to answer every important purpose to dying, miserable man. This sacred truth Jesus witnessed with his last breath. He began his public ministry proclaiming the kingdom of God; and he now finishes it by asserting that the whole commission is eternal life; and, having attested this, he went out of the temple, and retired to Bethany.
The public work of our Lord was now done; and the remnant of his time, previously to his crucifixion, he spent in teaching his disciples - instructing them in the nature of his kingdom, his intercession, and the mission of the Holy Spirit; and in that heavenly life which all true believers live with the Father, through faith in the Son, by the operation of the Holy Ghost.
Many persons are liberal in their condemnation of the Jews, because they did not believe on the Son of God; and doubtless their unbelief has merited and received the most signal punishment. But those who condemn them do not reflect that they are probably committing the same sort of transgression, in circumstances which heighten the iniquity of their sin. Will it avail any man, that he has believed that Christ has come in the flesh to destroy the works of the devil, who does not come unto him that he may have life, but continues to live under the power and guilt of sin? Paradoxical as it may seem, it is nevertheless possible, for a man to credit the four evangelists, and yet live and die an infidel, as far as his own salvation is concerned. Reader, it is possible to hold the truth in unrighteousness. Pray to God that this may not be thy condemnation. For a farther improvement of the principal subjects of this chapter, see the notes on Joh 12:24 (note), Joh 12:32 (note) and Joh 12:39 (note).
Albert Barnes: Notes on the Bible - 1834
12:50: Is life everlasting - Is the cause or source of everlasting life. He that obeys the commandment of God shall obtain everlasting life; and this is his commandment, that we believe in the name of his only-begotten Son, Jo1 3:22. We see here the reason of the earnestness and fidelity of the Lord Jesus. It was because he saw that eternal life depended on the faithful preaching of the message of God. He therefore proclaimed it in the face of all opposition, contempt, and persecution. And we see also:
1. That every minister of religion should have a deep and abiding conviction that he delivers a message that is to be connected with the eternal welfare of his hearers. And,
2. Under the influence of this belief, he should fearlessly deliver his message in the face of bonds, poverty, contempt, persecution, and death.
It may not be improper to remark here that this is the close of the public preaching of Christ. The rest of his ministry was employed in the private instruction of his apostles, and in preparing them for his approaching death. It is such a close as all his ministers should desire to make a solemn, deliberate, firm exhibition of the truth of God, under a belief that on it was depending the eternal salvation of his hearers, and uttering without fear the solemn message of the Most High to a lost world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:50: his: Joh 6:63, Joh 6:68, Joh 17:3, Joh 20:31; Ti1 1:16; Jo1 2:25, Jo1 3:23, Jo1 3:24, Jo1 5:11-13, Jo1 5:20
John Gill
12:50 And I know that his commandment is life everlasting,.... By "his commandment" is not meant the law; that indeed is often styled the commandment; and it is the commandment of God; and many excellent things are said of it; and among the rest it is called "life", Deut 30:15, but not everlasting life: it only promised a continuation of natural life to man, on condition of obedience to it; more than this it did not promise to Adam, in innocence; and what it promised to the obedient Israelites, was only a prolongation of natural life in the land which God gave unto them: but it neither promises, nor gives spiritual life to the fallen sons of Adam; it leaves men as it finds them, dead in trespasses and sins; and cannot communicate either a life of sanctification, or of justification to them; nor does it so much as give them any hopes of life, or show where it is to be had; nor is everlasting life to be obtained by the works of it: justification is not by the works of the law; nor salvation by works of righteousness done by men; and consequently eternal life is never to be attained unto by obedience to the commands of the law: it is so far from being in this sense life everlasting, that it is the ministration of condemnation and death. But the Gospel is here meant, and is called a commandment; not that it has the nature of a law, or consists of precepts, as the law does; but because it is by the commandment of the everlasting God published by Christ, and his apostles. Christ, as appears from the preceding verse, had a commandment from his Father, what he should say and speak; now, not the doctrine he delivered was the commandment itself, but it was a commandment of the Father that he should deliver that doctrine; besides, the word "commandment" sometimes signifies no other than a doctrine, as in Ps 19:8; and the sense is, that the doctrine of the Gospel, which Christ had in commission from the Father to preach, is life everlasting; and is so called, because it is a means of quickening sinners with a spiritual life, which issues in an eternal one; it is the savour of life unto life, and the Spirit which giveth life, and is the ministration of it; and it is a means of implanting the graces of the Spirit of God in the heart, which sprung up unto everlasting life; and of bringing souls to the knowledge of Christ, which is the beginning, pledge, and earnest of eternal life: and besides all this, it gives an account of the nature of eternal life; it directs the way unto it, which is by Christ, and describes the persons who shall enjoy it; showing, that their title to it is the righteousness of Christ, and their meetness for it the regenerating grace of the Spirit; and that all that believe in Christ shall have it:
whatsoever I speak therefore, even as the Father said unto me so I speak; and no otherwise, and therefore ought to be received, and not rejected. This is to be understood not of what Christ spoke in common conversation, but in the ministry of the word, even of the doctrines of the Gospel, which were given him by his Father, and which he knew were agreeable to his mind and will, and to his council and covenant, and to everything done and agreed therein, to which he was privy: these he delivered as he received them, and both as to matter and manner, as it was his Father's will and pleasure he should: he preached the righteousness of God, and hid it not; he declared his faithfulness, and his salvation, and concealed not his lovingkindness and truth, Ps 40:9. Now, though it is a sufficient ground of faith to receive and believe the doctrines of the Gospel, because Christ has spoken them, who is truth itself; yet it is a further confirmation of them, that they are what his Father, the God of truth, said unto him: and his delivering them as he had them from him, is an instance of his faithfulness to him that sent him; and should be imitated by his ministers, who ought to declare the whole counsel of God, and keep back nothing they have received from Christ, and which may be profitable to the souls of men.
John Wesley
12:50 His commandment - Kept, is life everlasting - That is the way to it, and the beginning of it.