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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the close of the foregoing chapter we had an account of the first disciples whom Jesus called, Andrew and Peter, Philip and Nathanael. These were the first-fruits to God and to the Lamb, Rev. xiv. 4. Now, in this chapter, we have, I. The account of the first miracle which Jesus wrought-turning water into wine, at Cana of Galilee (ver. 1-11), and his appearing at Capernaum, ver. 12. II. The account of the first passover he kept at Jerusalem after he began his public ministry; his driving the buyers and sellers out of the temple (ver. 13-17); and the sign he gave to those who quarrelled with him for it (ver. 18-22), with an account of some almost believers, that followed him, thereupon, for some time (ver. 23-25), but he knew them too well to put any confidence in them.
Adam Clarke: Commentary on the Bible - 1831
The miracle at Cana in Galilee, where our Lord changed water into wine, Joh 2:1-11. He goes to Capernaum, Joh 2:12. He purges the temple at the feast of the passover, Joh 2:13-17. The Jews require a miracle, as a proof that he had authority to do these things, Joh 2:18. In answer he refers to his own death and resurrection, Joh 2:19-22. Many believe on him while at the feast of the passover, to whom Jesus would not trust himself, Joh 2:23-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 2:1, Christ turns water into wine; Joh 2:12, departs into Capernaum, Joh 2:13. and to Jerusalem, Joh 2:14. where he purges the temple of buyers and sellers; Joh 2:18, He foretells his death and resurrection; Joh 2:23, Many believe because of his miracles, but he will not trust himself with them.
2:12:1: Եւ յաւո՛ւրն երրորդի, հարսանի՛ք էին ՚ի Կանա Գալիլեացւոց. եւ ա՛նդ էր մայրն Յիսուսի։
2. Գալիլիա հասնելու երրորդ օրը Կանա քաղաքում հարսանիք կար: Եւ Յիսուսի մայրը այնտեղ էր:
2 Երրորդ օրը հարսանիք մը կար Գալիլիայի Կանա քաղաքը եւ Յիսուսին մայրը հոն էր։
Եւ յաւուրն երրորդի հարսանիք էին ի Կանա Գալիլեացւոց, եւ անդ էր մայրն Յիսուսի:

2:1: Եւ յաւո՛ւրն երրորդի, հարսանի՛ք էին ՚ի Կանա Գալիլեացւոց. եւ ա՛նդ էր մայրն Յիսուսի։
2. Գալիլիա հասնելու երրորդ օրը Կանա քաղաքում հարսանիք կար: Եւ Յիսուսի մայրը այնտեղ էր:
2 Երրորդ օրը հարսանիք մը կար Գալիլիայի Կանա քաղաքը եւ Յիսուսին մայրը հոն էր։
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2:11: На третий день был брак в Кане Галилейской, и Матерь Иисуса была там.
2:1  καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν κανὰ τῆς γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ ἰησοῦ ἐκεῖ·
2:1. Καὶ (And) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῇ (unto-the-one) τρίτῃ (unto-third) γάμος (a-marriage) ἐγένετο ( it-had-became ) ἐν (in) Κανὰ (unto-a-Kana) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"καὶ (and) ἦν (it-was) ἡ (the-one) μήτηρ (a-mother) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἐκεῖ: (thither)
2:1. et die tertio nuptiae factae sunt in Cana Galilaeae et erat mater Iesu ibiAnd the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there.
1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
2:1. And on the third day, a wedding was held in Cana of Galilee, and the mother of Jesus was there.
2:1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

1: На третий день был брак в Кане Галилейской, и Матерь Иисуса была там.
2:1  καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν κανὰ τῆς γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ ἰησοῦ ἐκεῖ·
2:1. et die tertio nuptiae factae sunt in Cana Galilaeae et erat mater Iesu ibi
And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there.
2:1. And on the third day, a wedding was held in Cana of Galilee, and the mother of Jesus was there.
2:1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Вино отведал распорядитель пира и нашел его очень хорошим, о чем и заявил жениху. Такое свидетельство подтверждает, что вода в сосудах действительно обратилась в вино. В самом деле, со стороны распорядителя здесь не могло быть никакого самовнушения, потому что он, очевидно, не знал о том, что сделали слуги по приказанию Христа. Притом, распорядитель, конечно, не дозволял себе неумеренности в употреблении вина и, следовательно, был вполне способен определить действительное качество поданного ему слугами вина. Таким образом Христос, повелевая нести вино распорядителю, этим самым хотел устранить всякий повод к тому, чтобы кто-либо усомнился, действительно ли в сосудах было вино. Впрочем, и гости были в достаточной степени способны оценить поданное им вино. Думать так заставляет, во-первых, то соображение, что Христос и Пресвятая Дева не остались бы в доме, где были нетрезвые люди, и, во-вторых, то, что хозяева были люди небогатые и не имели слишком много вина, так что "упиться" было нечем... Выражение распорядителя: "когда напьются" имеет смысл тот, что иногда не совсем гостеприимные хозяева подают дурное вино: это бывает тогда, когда гости уже не способны достаточно оценить вкус вина. Но распорядитель не говорит, чтобы в настоящем случае было у хозяина подобное соображение и чтобы гости были нетрезвы. - Евангелист обрывает речь о беседе распорядителя с женихом и ни слова не говорит о впечатлении, какое произведено было чудом на всех гостей. Ему важно было это чудо постольку, поскольку оно служило к укреплению веры учеников Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

We have here the story of Christ's miraculous conversion of water into wine at a marriage in Cana of Galilee. There were some few so well disposed as to believe in Christ, and to follow him, when he did no miracle; yet it was not likely that many should be wrought upon till he had something wherewith to answer those that asked, What sign showest thou? He could have wrought miracles before, could have made them the common actions of his life and the common entertainments of his friends; but, miracles being designed for the sacred and solemn seals of his doctrine, he began not to work any till he began to preach his doctrine. Now observe,

I. The occasion of this miracle. Maimonides observes it to be to the honour of Moses that all the signs he did in the wilderness he did upon necessity; we needed food, he brought us manna, and so did Christ. Observe,

1. The time: the third day after he came into Galilee. The evangelist keeps a journal of occurrences, for no day passed without something extraordinary done or said. Our Master filled up his time better than his servants do, and never lay down at night complaining, as the Roman emperor did, that he had lost a day.

2. The place: it was at Cana in Galilee, in the tribe of Asher (Josh. xix. 28), of which, before, it was said that he shall yield royal dainties, Gen. xlix. 20. Christ began to work miracles in an obscure corner of the country, remote from Jerusalem, which was the public scene of action, to show that he sought not honour from men (ch. v. 41), but would put honour upon the lowly. His doctrine and miracles would not be so much opposed by the plain and honest Galileans as they would be by the proud and prejudiced rabbies, politicians, and grandees, at Jerusalem.

3. The occasion itself was a marriage; probably one or both of the parties were akin to our Lord Jesus. The mother of Jesus is said to be there, and not to be called, as Jesus and his disciples were, which intimates that she was there as one at home. Observe the honour which Christ hereby put upon the ordinance of marriage, that he graced the solemnity of it, not only with his presence, but with his first miracle; because it was instituted and blessed in innocency, because by it he would still seek a godly seed, because it resembles the mystical union between him and his church, and because he foresaw that in the papal kingdom, while the marriage ceremony would be unduly dignified and advanced into a sacrament, the married state would be unduly vilified, as inconsistent with any sacred function. There was a marriage--gamos, a marriage-feast, to grace the solemnity. Marriages were usually celebrated with festivals (Gen. xxix. 22; Judg. xiv. 10), in token of joy and friendly respect, and for the confirming of love.

4. Christ and his mother and disciples were principal guests at this entertainment. The mother of Jesus (that was her most honourable title) was there; no mention being made of Joseph, we conclude him dead before this. Jesus was called, and he came, accepted the invitation, and feasted with them, to teach us to be respectful to our relations, and sociable with them, though they be mean. Christ was to come in a way different from that of John Baptist, who came neither eating nor drinking, Matt. xi. 18, 19. It is the wisdom of the prudent to study how to improve conversation rather than how to decline it.

(1.) There was a marriage, and Jesus was called. Note, [1.] It is very desirable, when there is a marriage, to have Jesus Christ present at it; to have his spiritual gracious presence, to have the marriage owned and blessed by him: the marriage is then honourable indeed; and they that marry in the Lord (1 Cor. vii. 39) do not marry without him. [2.] They that would have Christ with them at their marriage must invite him by prayer; that is the messenger that must be sent to heaven for him; and he will come: Thou shalt call, and I will answer. And he will turn the water into wine.

(2.) The disciples also were invited, those five whom he had called ( ch. 1), for as yet he had no more; they were his family, and were invited with him. They had thrown themselves upon his care, and they soon found that, though he had no wealth, he had good friends. Note, [1.] Those that follow Christ shall feast with him, they shall fare as he fares, so he has bespoken for them (ch. xii. 26): Where I am, there shall my servant be also. [2.] Love to Christ is testified by a love to those that are his, for his sake; our goodness extendeth not to him, but to the saints. Calvin observes how generous the maker of the feast was, though he seems to have been but of small substance, to invite four or five strangers more than he thought of, because they were followers of Christ, which shows, saith he, that there is more of freedom, and liberality, and true friendship, in the conversation of some meaner persons than among many of higher rank.

II. The miracle itself. In which observe,

1. They wanted wine, v. 3. (1.) There was want at a feast; though much was provided, yet all was spent. While we are in this world we sometimes find ourselves in straits, even then when we think ourselves in the fulness of our sufficiency. If always spending, perhaps all is spent ere we are aware. (2.) There was want at a marriage feast. Note, They who, being married, are come to care for the things of the world must expect trouble in the flesh, and count upon disappointment. (3.) It should seem, Christ and his disciples were the occasion of this want, because there was more company than was expected when the provision was made; but they who straiten themselves for Christ shall not lose by him.

2. The mother of Jesus solicited him to assist her friends in this strait. We are told (v. 3-5) what passed between Christ and his mother upon this occasion.

(1.) She acquaints him with the difficulty they were in (v. 3): She saith unto him, They have no wine. Some think that she did not expect from him any miraculous supply (he having as yet wrought no miracle), but that she would have him make some decent excuse to the company, and make the best of it, to save the bridegroom's reputation, and keep him in countenance; or (as Calvin suggests) would have him make up the want of wine with some holy profitable discourse. But, most probably, she looked for a miracle; for she knew he was now appearing as the great prophet, like unto Moses, who so often seasonably supplied the wants of Israel; and, though this was his first public miracle, perhaps he had sometimes relieved her and her husband in their low estate. The bridegroom might have sent out for more wine, but she was for going to the fountain-head. Note, [1.] We ought to be concerned for the wants and straits of our friends, and not seek our own things only. [2.] In our own and our friends' straits it is our wisdom and duty to apply ourselves to Christ by prayer. [3.] In our addresses to Christ, we must not prescribe to him, but humbly spread our case before him, and then refer ourselves to him to do as he pleases.

(2.) He gave her a reprimand for it, for he saw more amiss in it than we do, else he had not treated it thus.--Here is,

[1.] The rebuke itself: Woman, what have I to do with thee? As many as Christ loves, he rebukes and chastens. He calls her woman, not mother. When we begin to be assuming, we should be reminded what we are, men and women, frail, foolish, and corrupt. The question, ti emoi kai soi, might be read, What is that to me and thee? What is it to us if they do want? But it is always as we render it, What have I to do with thee? as Judges xi. 12; 2 Sam. xvi. 10; Ezra iv. 3; Matt. viii. 29. It therefore bespeaks a resentment, yet not at all inconsistent with the reverence and subjection which he paid to his mother, according to the fifth commandment (Luke ii. 51); for there was a time when it was Levi's praise that he said to his father, I have not known him, Deut. xxxiii. 9. Now this was intended to be, First, A check to his mother for interposing in a matter which was the act of his Godhead, which had no dependence on her, and which she was not the mother of. Though, as man, he was David's Son and hers; yet, as God, he was David's Lord and hers, and he would have her know it. The greatest advancements must not make us forget ourselves and our place, nor the familiarity to which the covenant of grace admits us breed contempt, irreverence, or any kind or degree of presumption. Secondly, It was an instruction to others of his relations (many of whom were present here) that they must never expect him to have any regard to his kindred according to the flesh, in his working miracles, or that therein he should gratify them, who in this matter were no more to him than other people. In the things of God we must not know faces. Thirdly, It is a standing testimony against that idolatry which he foresaw his church would in after-ages sink into, in giving undue honours to the virgin Mary, a crime which the Roman catholics, as they call themselves, are notoriously guilty of, when they call her the queen of heaven, the salvation of the world, their mediatrix, their life and hope; not only depending upon her merit and intercession, but beseeching her to command her Son to do them good: Monstra te esse matrem--Show that thou art his mother. Jussu matris impera salvatori--Lay thy maternal commands on the Saviour. Does he not here expressly say, when a miracle was to be wrought, even in the days of his humiliation, and his mother did but tacitly hint an intercession, Woman, what have I to do with thee? This was plainly designed either to prevent or aggravate such gross idolatry, such horrid blasphemy. The Son of God is appointed our Advocate with the Father; but the mother of our Lord was never designed to be our advocate with the Son.

[2.] The reason of this rebuke: Mine hour is not yet come. For every thing Christ did, and that was done to him, he had his hour, the fixed time and the fittest time, which was punctually observed. First, "Mine hour for working miracles is not yet come." Yet afterwards he wrought this, before the hour, because he foresaw it would confirm the faith of his infant disciples (v. 11), which was the end of all his miracles: so that this was an earnest of the many miracles he would work when his hour was come. Secondly, "Mine hour of working miracles openly is not yet come; therefore do not talk of it thus publicly." Thirdly, "It not the hour of my exemption from thy authority yet come, now that I have begun to act as a prophet?" So Gregory Nyssen. Fourthly, "Mine hour for working this miracle is not yet come." His mother moved him to help them when the wine began to fail (so it may be read, v. 3), but his hour was not yet come till it was quite spent, and there was a total want; not only to prevent any suspicion of mixing some of the wine that was left with the water, but to teach us that man's extremity is God's opportunity to appear for the help and relief of his people. Then his hour is come when we are reduced to the utmost strait, and know not what to do. This encouraged those that waited for him to believe that though his hour was not yet come it would come. Note, The delays of mercy are not to be construed the denials of prayer. At the end it shall speak.

(3.) Notwithstanding this, she encouraged herself with expectations that he would help her friends in this strait, for she bade the servants observe his orders, v. 5. [1.] She took the reproof very submissively, and did not reply to it. It is best not to deserve reproof from Christ, but next best to be meek and quiet under it, and to count it a kindness, Ps. cxli. 5. [2.] She kept her hope in Christ's mercy, that he would yet grant her desire. When we come to God in Christ for any mercy, two things discourage us:--First, Sense of our own follies and infirmities "Surely such imperfect prayers as ours cannot speed." Secondly, Sense of our Lord's frowns and rebukes. Afflictions are continued, deliverances delayed, and God seems angry at our prayers. This was the case of the mother of our Lord here, and yet she encourages herself with hope that he will at length give in an answer of peace, to teach us to wrestle with God by faith and fervency in prayer, even when he seems in his providence to walk contrary to us. We must against hope believe in hope, Rom. iv. 18. [3.] She directed the servants to have an eye to him immediately, and not to make their applications to her, as it is probable they had done. She quits all pretensions to an influence upon him, or intercession with him; let their souls wait only on him, Ps. lxii. 5. [4.] She directed them punctually to observe his orders, without disputing, or asking questions. Being conscious to herself of a fault in prescribing to him, she cautions the servants to take heed of the same fault, and to attend both his time and his way for supply: "Whatsoever he saith unto you, do it, though you may think it ever so improper. If he saith, Give the guests water, when they call for wine, do it. If he saith, Pour out from the bottoms of the vessels that are spent, do it. He can make a few drops of wine multiply to so many draughts." Note, Those that expect Christ's favours must with an implicit obedience observe his orders. The way of duty is the way to mercy; and Christ's methods must not be objected against.

(4.) Christ did at length miraculously supply them; for he is often better than his word, but never worse.

[1.] The miracle itself was turning water into wine; the substance of water acquiring a new form, and having all the accidents and qualities of wine. Such a transformation is a miracle; but the popish transubstantiation, the substance changed, the accidents remaining the same, is a monster. By this Christ showed himself to be the God of nature, who maketh the earth to bring forth wine, Ps. cix. 14, 15. The extracting of the blood of the grape every year from the moisture of the earth is no less a work of power, though, being according to the common law of nature, it is not such a work of wonder, as this. The beginning of Moses's miracles was turning water into blood (Exod. iv. 9; vii. 20), the beginning of Christ's miracles was turning water into wine; which intimates the difference between the law of Moses and the gospel of Christ. The curse of the law turns water into blood, common comforts into bitterness and terror; the blessing of the gospel turns water into wine. Christ hereby showed that his errand into the world was to heighten and improve creature-comforts to all believers, and make them comforts indeed. Shiloh is said to wash his garments in wine (Gen. xlix. 11), the water for washing being turned into wine. And the gospel call is, Come ye to the waters, and buy wine, Isa. lv. 1.

[2.] The circumstances of it magnified it and freed it from all suspicion of cheat or collusion; for,

First, It was done in water-pots (v. 6): There were set there six water-pots of stone. Observe, 1. For what use these water-pots were intended: for the legal purifications from ceremonial pollutions enjoined by the law of God, and many more by the tradition of the elders. The Jews eat not, except they wash often (Mark vii. 3), and they used much water in their washing, for which reason here were six large water-pots provided. It was a saying among them, Qui multâ utitur aquâ in lavando, multas consequetur in hoc mundo divitias--He who uses much water in washing will gain much wealth in this world. 2. To what use Christ put them, quite different from what they were intended for; to be the receptacles of the miraculous wine. Thus Christ came to bring in the grace of the gospel, which is as wine, that cheereth God and man (Judg. ix. 13), instead of the shadows of the law, which were as water, weak and beggarly elements. These were water-pots, that had never been used to have wine in them; and of stone, which is not apt to retain the scent of former liquors, if ever they had had wine in them. They contained two or three firkins apiece; two or three measures, baths, or ephahs; the quantity is uncertain, but very considerable. We may be sure that it was not intended to be all drank at this feast, but for a further kindness to the new-married couple, as the multiplied oil was to the poor widow, out of which she might pay her debt, and live of the rest, 2 Kings iv. 7. Christ gives like himself, gives abundantly, according to his riches in glory. It is the penman's language to say, They contained two or three firkins, for the Holy Spirit could have ascertained just how much; thus (as ch. vi. 19) teaching us to speak cautiously, and not confidently, of those things of which we have not good assurance.

Secondly, The water-pots were filled up to the brim by the servants at Christ's word, v. 7. As Moses, the servant of the Lord, when God bade him, went to the rock, to draw water; so these servants, when Christ bade them, went to the water, to fetch wine. Note, Since no difficulties can be opposed to the arm of God's power, no improbabilities are to be objected against the word of his command.

Thirdly, The miracle was wrought suddenly, and in such a manner as greatly magnified it.

a. As soon as they had filled the water-pots, presently he said, Draw out now (v. 8), and it was done, (a.) Without any ceremony, in the eye of the spectators. One would have thought, as Naaman, he should have come out, and stood, and called on the name of God, 2 Kings v. 11. No, he sits still in his place, says not a word, but wills the thing, and so works it. Note, Christ does great things and marvellous without noise, works manifest changes in a hidden way. Sometimes Christ, in working miracles, used words and signs, but it was for their sakes that stood by, ch. xi. 42. (b.) Without any hesitation or uncertainty in his own breast. He did not say, Draw out now, and let me taste it, questioning whether the thing were done as he willed it or no; but with the greatest assurance imaginable, though it was his first miracle, he recommends it to the master of the feast first. As he knew what he would do, so he knew what he could do, and made no essay in his work; but all was good, very good, even in the beginning.

b. Our Lord Jesus directed the servants, (a.) To draw it out; not to let it alone in the vessel, to be admired, but to draw it out, to be drank. Note, [a.] Christ's works are all for use; he gives no man a talent to be buried, but to be traded with. Has he turned thy water into wine, given thee knowledge and grace? It is to profit withal; and therefore draw out now. [b.] Those that would know Christ must make trial of him, must attend upon him in the use of ordinary means, and then may expect extraordinary influence. That which is laid up for all that fear God is wrought for those that trust in him (Ps. xxxi. 19), that by the exercise of faith draw out what is laid up. (b.) To present it to the governor of the feast. Some think that this governor of the feast was only the chief guest, that sat at the upper end of the table; but, if so, surely our Lord Jesus should have had that place, for he was, upon all accounts, the principal guest; but it seems another had the uppermost room, probably one that loved it (Matt. xxiii. 6), and chose it, Luke xiv. 7. And Christ, according to his own rule, sat down in the lowest room; but, though he was not treated as the Master of the feast, he kindly approved himself a friend to the feast, and, if not its founder, yet its best benefactor. Others think that this governor was the inspector and monitor of the feast: the same with Plutarch's symposiarcha, whose office it was to see that each had enough, and none did exceed, and that there were no indecencies or disorders. Note, Feasts have need of governors, because too many, when they are at feasts, have not the government of themselves. Some think that this governor was the chaplain, some priest or Levite that craved a blessing and gave thanks, and Christ would have the cup brought to him, that he might bless it, and bless God for it; for the extraordinary tokens of Christ's presence and power were not to supersede, or jostle out, the ordinary rules and methods of piety and devotion.

Fourthly, The wine which was thus miraculously provided was of the best and richest kind, which was acknowledged by the governor of the feast; and that it was really so, and not his fancy, is certain, because he knew not whence it was, v. 9, 10. 1. It was certain that this was wine. The governor knew this when he drank it, though he knew not whence it was; the servants knew whence it was, but had not yet tasted it. If the taster had seen the drawing of it, or the drawers had had the tasting of it, something might have been imputed to fancy; but now no room is left for suspicion. 2. That it was the best wine. Note, Christ's works commend themselves even to those that know not their author. The products of miracles were always the best in their kind. This wine had a stronger body, and better flavour, than ordinary. This the governor of the feast takes notice of to the bridegroom, with an air of pleasantness, as uncommon. (1.) The common method was otherwise. Good wine is brought out to the best advantage at the beginning of a feast, when the guests have their heads clear and their appetites fresh, and can relish it, and will commend it; but when they have well drank, when their heads are confused, and their appetites palled, good wine is but thrown away upon them, worse will serve then. See the vanity of all the pleasures of sense; they soon surfeit, but never satisfy; the longer they are enjoyed, the less pleasant they grow. (2.) This bridegroom obliged his friends with a reserve of the best wine for the grace-cup: Thou hast kept the good wine until now; not knowing to whom they were indebted for this good wine, he returns the thanks of the table to the bridegroom. She did not know that I gave her corn and wine, Hos. ii. 8. Now, [1.] Christ, in providing thus plentifully for the guests, though he hereby allows a sober cheerful use of wine, especially in times of rejoicing (Neh. viii. 10), yet he does not invalidate his own caution, nor invade it, in the least, which is, that our hearts be not at any time, no not at a marriage feast, overcharged with surfeiting and drunkenness, Luke xxi. 34. When Christ provided so much good wine for them that had well drunk, he intended to try their sobriety, and to teach them how to abound, as well as how to want. Temperance per force is a thankless virtue; but if divine providence gives us abundance of the delights of sense, and divine grace enables us to use them moderately, this is self-denial that is praiseworthy. He also intended that some should be left for the confirmation of the truth of the miracle to the faith of others. And we have reason to think that the guests at this table were so well taught, or at least were now so well awed by the presence of Christ, that none of them abused this wine to excess. Theses two considerations, drawn from this story, may be sufficient at any time to fortify us against temptations to intemperance: First, That our meat and drink are the gifts of God's bounty to us, and we owe our liberty to use them, and our comfort in the use of them, to the mediation of Christ; it is therefore ungrateful and impious to abuse them. Secondly, That, wherever we are, Christ has his eye upon us; we should eat bread before God (Exod. xviii. 12), and then we should not feed ourselves without fear. [2.] He has given us a specimen of the method he takes in dealing with those that deal with him, which is, to reserve the best for the last, and therefore they must deal upon trust. The recompence of their services and sufferings is reserved for the other world; it is a glory to be revealed. The pleasures of sin give their colour in the cup, but at the last bite; but the pleasures of religion will be pleasures for evermore.

III. In the conclusion of this story (v. 11) we are told, 1. That this was the beginning of miracles which Jesus did. Many miracles had been wrought concerning him at his birth and baptism, and he himself was the greatest miracle of all; but this was the first that was wrought by him. He could have wrought miracles when he disputed with the doctors, but his hour was not come. He had power, but there was a time of the hiding of his power. 2. That herein he manifested his glory; hereby he proved himself to be the Son of God, and his glory to be that of the only-begotten of the Father. He also discovered the nature and end of his office; the power of a God, and the grace of a Saviour, appearing in all his miracles, and particularly in this, manifested the glory of the long-expected Messiah. 3. That his disciples believed on him. Those whom he had called (ch. i.), who had seen no miracle, and yet followed him, now saw this, shared in it, and had their faith strengthened by it. Note, (1.) Even the faith that is true is at first but weak. The strongest men were once babes, so were the strongest Christians. (2.) The manifesting of the glory of Christ is the great confirmation of the faith of Christians.
Adam Clarke: Commentary on the Bible - 1831
2:1: Cana of Galilee - This was a small city in the tribe of Asher, Jos 19:28, and by saying this was Cana of Galilee, the evangelist distinguishes it from another Cana, which was in the tribe of Ephraim, in the Samaritan country. See Jos 16:8; Jos 17:9.
Some suppose that the third day, mentioned here, refers to the third day of the marriage feast: such feasts lasting among the Jews seven days. See Jdg 14:12, Jdg 14:17, Jdg 14:18, and Bishop Pearce.
The mother of Jesus was there - Some of the ancients have thought that this was the marriage of John the evangelist, who is supposed to have been a near relative of our Lord. See the sketch of his life prefixed to these notes.
Albert Barnes: Notes on the Bible - 1834
2:1: And the third day - On the third day after his conversation with Nathanael.
Cana - This was a small town about 15 miles northwest of Tiberias and 6 miles northeast of Nazareth. It is now called Kerr Kenna, is under the government of a Turkish officer, and contains perhaps 300 inhabitants, chiefly Catholics. The natives still pretend to show the place where the water was turned into wine, and even one of the large stone water-pots. "A Greek church," says Professor Hackett ('Illustrations of Scripture,' p. 322), "stands at the entrance of the town, deriving its special sanctity, as I understood, from its being supposed to occupy the site of the house in which the marriage was celebrated to which Jesus and his friends were invited. A priest to whom we were referred as the custodian soon arrived, in obedience to our call, and unlocked the doors of the church. It is a low stone building, pair." "The houses," says Dr. Thomson ('The Land and the Book,' vol. ii. p. 126), "were built of limestone, cut and laid up after the fashion still common in this region, and some of them may have been inhabited within the last fifty years. There are many ancient cisterns about it, and fragments of water-jars in abundance, and both reminded us of the 'beginning of miracles.' Some of my companions gathered bits of these water-jars as mementoes witnesses they could hardly be, for those of the narrative were of 'stone,' while these were baked earth." The place is now quite deserted. Dr. Thomson says: "There is not now a habitable house in the humble village where our blessed Lord sanctioned, by his presence and miraculous assistance, the all-important and world-wide institution of marriage." It was called "Cana of Galilee" to distinguish it from another Cana in the tribe of Ephraim, Jos 16:9. This was the native place of Nathanael, Joh 21:2.
The mother of Jesus - Mary. It is not improbable that she was a relative of the family where the marriage took place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: am 4034, ad 30
the third: Joh 1:43
a marriage: Gen 1:27, Gen 1:28, Gen 2:18-25; Psa 128:1-4; Pro 18:22, Pro 19:14, Pro 31:10-12; Eph 5:30-33; Ti1 4:1-3; Heb 13:4
Cana: Joh 4:46, Joh 21:2; Jos 19:28, Kanah
Geneva 1599
2:1 And (1) the (a) third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
(1) Christ, declaring openly in an assembly by a notable miracle that he has power over the nature of things to feed man's body, leads the minds of all men to consider his spiritual and saving strength and power.
(a) After the talk which he had with Nathanael, or after his departure from John, or after he came into Galilee.
John Gill
2:1 And the third day there was a marriage,.... Either from the second testimony bore by John the Baptist concerning Christ, and from the call of Simon Peter, which seem to be of the same date; see Jn 1:35, or from Christ's coming into Galilee; or from the conversation he had with Nathanael; from either of which the date is taken, it matters not; the first is as agreeable and plain, as any. There is much dispute, and many rules with the Jews about the times, and days of marriage:
"a virgin, (they say (z),) marries on the fourth day (of the week), and a widow on the fifth, because the sanhedrim sit in the cities twice in the week, on the second, and on the fifth days; so that if there is any dispute about virginity, he (the husband) may come betimes to the sanhedrim.''
This was a law that obtained since the times of Ezra; for it is said (a),
"before the order of Ezra, a woman might be married on any day;''
but in after times, feast days, and sabbath days, were particularly excepted. One of their canons is (b).
"they do not marry women on a feast day, neither virgins, nor widows:''
The reason of it was, that they might not mix one joy with another; and lest a man should leave the joy of the feast, for the joy of his wife. The account Maimonides (c) gives of these several things is this;
"it is lawful to espouse on any common day, even on the ninth of Ab, whether in the day, or in the night; but they do not marry wives neither on the evening of the sabbath, nor on the first of the week: the decree is, lest the sabbath should be profaned by preparing the feast; for the bridegroom is employed about the feast: and there is no need to say, that it is unlawful to marry a wife on the sabbath day; and even on the common day of a feast they do not marry wives, as we have explained; because they do not mix one joy with another, as it is said in Gen 29:27, "fulfil her week, and we will give thee this also": but on the rest of the days it is lawful to marry a wife, any day a man pleases; for he must be employed in the marriage feast three days before the marriage. A place in which the sanhedrim do not sit, but on the second and fifth days only, a virgin is married on the fourth day; that if there is any objection to her virginity, he (her husband) may come betimes to the sanhedrim: and it is a custom of the wise men, that he that marries one that has been married, he may marry her on the fifth day, that so he may rejoice with her on the fifth day, and on the evening of the sabbath, (i.e. the sixth,) and on the sabbath day, and may go forth to his work on the first day.''
But elsewhere it is said (d), that
"now they are used to marry on the "sixth day of the week".''
Yea (e), that
"it is lawful to marry, and to make the feast on the sabbath day.''
But whether this marriage was of a virgin, or a widow, cannot be known; nor with certainty can it be said on what day of the week it was: if that day was a sabbath day on which the disciples abode with Christ, as Dr. Lightfoot conjectures, then it must be on the first day that Christ went into Galilee, and found Philip, and conversed with Nathanael; and if this third day is reckoned from John's second testimony, it must be on a Tuesday, the third day of the week; but if from Christ's going into Galilee, then it must be on a Wednesday, the fourth day of the week, the day fixed by the Jewish canon for the marriage of a virgin. This marriage was
in Cana of Galilee. The Syriac and Persic versions, read, in "Kotne, a city of Galilee"; and which, in the Jewish map, is called "Katna" in "Galilee", and is placed in the tribe of Zebulun, which was in Galilee, and not far from Nazareth; and bids fair to be the same place with this; though it is more generally thought (f), that Cana, in the tribe of Asher, mentioned in Josh 19:28, which was also in Galilee, is here meant; and is so called to distinguish it from another Kanah, in the tribe of Ephraim, Josh 16:8. Josephus (g) speaks of a town, or village, of Galilee, called Cana, which was a day's march from it to Tiberias, and seems to be the same place: and another Jewish writer (h) says,
"to me it appears that Cepher Chanania, is Copher Cana; or the village of Cans, as is clear in Misna Sheviith, c. 9. sect. 1. for there is the beginning of lower, Galilee,''
which also accords with this. Now in the case of marriage, there was some difference between Judea and Galilee, and certain rules were laid down relating thereunto: and it is said (i),
"there are three countries, for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;''
that is, that were obliged to marry among themselves; so that if any one married a wife out of any of these countries, she was not obliged to go along with him from one country to another (k): hence it follows,
"they do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.''
And it is elsewhere observed (l), that
"in Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.''
Next we have an account of the persons that were present at this marriage:
and the mother of Jesus was there; who seems to have been a principal person at this wedding, and was very officious; when wine was wanted, she signified it to her son, and ordered the servants to do whatever he bid them: and since she, and Jesus, and his brethren, were all here, it looks as if it was a relation of hers that was now married: and since these brethren were the kinsmen of Christ, Simon, Judas, and Joses, the sons of Cleophas or Alphaeus, whose wife was sister to the mother of our Lord; and since one of them, to distinguish him from Simon Peter, is called Simon the Canaanite, or an inhabitant of Cana, as some have thought; hence it is conjectured by Dr. Lightfoot, that Alphaeus had an house in Cana, and that his family dwelt there, and that it was for one of his family that this marriage feast was made; see Jn 2:2. Joseph, the husband of Mary, perhaps, was now dead, since no mention is made of him here, nor any where else, as alive, after Christ had entered on his public ministry.
(z) Misn. Cetubot, c. 1. sect. 1. (a) T. Bab. Cetubot, fol. 3. 1. (b) Misa. Moed Katon, c. 1. sect. 7. & T. Bab. Moed Katon, fol. 8. 2. & 18. 2. (c) Hachot Ishot, c. 10. sect. 14, 15. (d) Piske Toseph. Cetubot, art. 6. (e) Ib art. 28. (f) Jerom de Locis Hebraicis, fol. 90. B. (g) In vita sua. (h) Juchasin, fol. 57. 2. (i) Misn. Cetubot, c. 13. sect. 10. T. Hieros. Cetubot, fol. 36. 2. (k) Bartenora in ib. (l) T. Bab. Cetubot, fol. 12. 1.
John Wesley
2:1 And the third day - After he had said this. In Cana of Galilee - There were two other towns of the same name, one in the tribe of Ephraim, the other in Caelosyria.
Robert Jamieson, A. R. Fausset and David Brown
2:1 FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Jn 2:1-12)
third day--He would take two days to reach Galilee, and this was the third.
mother there--it being probably some relative's marriage. John never names her [BENGEL].
2:22:2: Կոչեցա՛ւ եւ Յիսուս եւ աշակերտքն նորա ՚ի հարսանիսն։
2. Հարսանիքի հրաւիրուեցին նաեւ Յիսուս եւ իր աշակերտները:
2 Յիսուս ալ կանչուեցաւ այն հարսանիքին ու իր աշակերտներն ալ։
Կոչեցաւ եւ Յիսուս եւ աշակերտքն նորա ի հարսանիսն:

2:2: Կոչեցա՛ւ եւ Յիսուս եւ աշակերտքն նորա ՚ի հարսանիսն։
2. Հարսանիքի հրաւիրուեցին նաեւ Յիսուս եւ իր աշակերտները:
2 Յիսուս ալ կանչուեցաւ այն հարսանիքին ու իր աշակերտներն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Был также зван Иисус и ученики Его на брак.
2:2  ἐκλήθη δὲ καὶ ὁ ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.
2:2. ἐκλήθη (it-was-called-unto) δὲ (moreover) καὶ (and) ὁ (the-one) Ἰησοῦς (an-Iesous) καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) εἰς (into) τὸν (to-the-one) γάμον. (to-a-marriage)
2:2. vocatus est autem ibi et Iesus et discipuli eius ad nuptiasAnd Jesus also was invited, and his disciples, to the marriage.
2. and Jesus also was bidden, and his disciples, to the marriage.
2:2. Now Jesus was also invited to the wedding, with his disciples.
2:2. And both Jesus was called, and his disciples, to the marriage.
And both Jesus was called, and his disciples, to the marriage:

2: Был также зван Иисус и ученики Его на брак.
2:2  ἐκλήθη δὲ καὶ ὁ ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.
2:2. vocatus est autem ibi et Iesus et discipuli eius ad nuptias
And Jesus also was invited, and his disciples, to the marriage.
2:2. Now Jesus was also invited to the wedding, with his disciples.
2:2. And both Jesus was called, and his disciples, to the marriage.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: And both Jesus was called, and his disciples - There are several remarkable circumstances here.
1. This was probably the first Christian wedding that was ever in the world.
2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see Joh 1:37, etc.), were invited to it.
3. The first miracle Jesus Christ wrought was at it, and in honor of it.
4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it.
5. The marriage was according to God, or these holy persons would not have attended it.
6. The bride and bridegroom must have been a holy pair, otherwise they would have had nothing to do with such holy company.
Marriage is ever honorable in itself; but it is not at all times used honourably. Where Jesus is not invited to bless the union, no good can be expected; and where the disciples of sin and Satan are preferred to the disciples of Christ, on such occasions, it is a melancholy intimation that so bad a beginning will have a bad ending. I am afraid we may search long, before we find a marriage conducted on such principles as this appears to have been, even among those who make more than a common profession of the religion of Christ.
Albert Barnes: Notes on the Bible - 1834
2:2: His disciples - Those that he had made when in Judea. These were Peter, Andrew, Philip, and Nathanael. They were not yet called to be apostles, but they believed that he was the Messiah. The miracle performed here was doubtless to convince them more fully that he was the Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: both: Mat 12:19; Luk 7:34-38; Co1 7:39, Co1 10:31; Col 3:17; Rev 3:20 his: Mat 10:40-42, Mat 25:40, Mat 25:45
the marriage: Heb 13:4
John Gill
2:2 And both Jesus was called,.... Or invited, as being a relation, according to the flesh:
and his disciples, to the marriage; who were bidden, on his account; and they seem to be these, Andrew, and the other disciple, that followed Jesus, and Simon Peter, and Philip, and Nathanael, who was of this place; and accordingly they all went to it. Christ, and his five disciples, made six of the ten, which were always necessary to be present at, the benediction of bridegrooms: for so runs the canon (m);
"they do not bless the blessing of bridegrooms, but with ten principal and free men; and the bridegroom may be one of the number.''
To attend a wedding, was reckoned, with the Jews, an act of beneficence and kindness (n). Our Lord, being at this wedding, was acting like himself, and his general character, of being free, affable, and courteous; who accepted of every invitation, and refused not to be at any entertainment, made by who it would, or on whatever occasion: and particularly in this instance, it shows his humility in not disdaining his poor relations, but giving them his company at such a time; as also it was bearing a testimony to the institution of marriage, as honourable; and teaches us to rejoice with them that rejoice: and as this was, at the first of Christ's ministry and miracles, it is likely it might give the occasion of that calumny cast on him in Mt 11:19. The disciples of Christ followed the example of their master. According to the Jewish cations (o), a disciple of a wise man might not partake of any feast, but what was according to the commandment, as the feast of espousals, and of marriage; and such a feast was this, which Christ and his disciples were at; and so not to be condemned for it, according to their own maxims.
(m) Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3. (n) Maimon in Misn. Peah, c. 1. sect. 1. (o) T. Bab. Pesachim, fol. 49. 1. & Maimon. Hilchot Deyot, c. 5. sect. 2.
John Wesley
2:2 Jesus and his disciples were invited to the marriage - Christ does not take away human society, but sanctifies it. Water might have quenched thirst; yet our Lord allows wine; especially at a festival solemnity. Such was his facility in drawing his disciples at first, who were afterward to go through rougher ways.
2:32:3: Եւ ՚ի պակասել գինւոյն, ասէ մայրն ցՅիսուս. Գինի՝ ո՛չ ունին։
3. Եւ երբ գինին պակասեց, մայրը Յիսուսին ասաց. «Գինի չունեն»:
3 Երբ գինին պակսեցաւ, Յիսուսին մայրը ըսաւ անոր. «Գինի չունին»։
Եւ ի պակասել գինւոյն` ասէ մայրն ցՅիսուս. Գինի ոչ ունին:

2:3: Եւ ՚ի պակասել գինւոյն, ասէ մայրն ցՅիսուս. Գինի՝ ո՛չ ունին։
3. Եւ երբ գինին պակասեց, մայրը Յիսուսին ասաց. «Գինի չունեն»:
3 Երբ գինին պակսեցաւ, Յիսուսին մայրը ըսաւ անոր. «Գինի չունին»։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: И как недоставало вина, то Матерь Иисуса говорит Ему: вина нет у них.
2:3  καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ ἰησοῦ πρὸς αὐτόν, οἶνον οὐκ ἔχουσιν.
2:3. καὶ (And) ὑστερήσαντος (of-having-lattered-unto) οἴνου (of-a-wine) λέγει (it-fortheth,"ἡ (the-one) μήτηρ (a-mother) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous,"πρὸς (toward) αὐτόν (to-it,"Οἶνον (To-a-wine) οὐκ (not) ἔχουσιν. (they-hold)
2:3. et deficiente vino dicit mater Iesu ad eum vinum non habentAnd the wine failing, the mother of Jesus saith to him: They have no wine.
3. And when the wine failed, the mother of Jesus saith unto him, They have no wine.
2:3. And when the wine was failing, the mother of Jesus said to him, “They have no wine.”
2:3. And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
And when they wanted wine, the mother of Jesus saith unto him, They have no wine:

3: И как недоставало вина, то Матерь Иисуса говорит Ему: вина нет у них.
2:3  καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ ἰησοῦ πρὸς αὐτόν, οἶνον οὐκ ἔχουσιν.
2:3. et deficiente vino dicit mater Iesu ad eum vinum non habent
And the wine failing, the mother of Jesus saith to him: They have no wine.
2:3. And when the wine was failing, the mother of Jesus said to him, “They have no wine.”
2:3. And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
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Adam Clarke: Commentary on the Bible - 1831
2:3: They have no wine - Though the blessed virgin is supposed to have never seen her son work a miracle before this time, yet she seems to have expected him to do something extraordinary on this occasion; as, from her acquaintance with him, she must have formed some adequate idea of his power and goodness.
Albert Barnes: Notes on the Bible - 1834
2:3: When they wanted wine - A marriage feast among the Jews was commonly observed for seven or eight days. It is not probable that there would be a want of wine at the marriage itself, and it is possible, therefore, that Jesus came there some time during the marriage feast.
They have no wine - It is not known why Mary told this to Jesus. It would seem that she had a belief that he was able to supply it, though he had as yet worked no miracle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: they wanted: Psa 104:15; Ecc 10:19; Isa 24:11; Mat 26:28
They have: Joh 11:3; Phi 4:6
Geneva 1599
2:3 (2) And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
(2) Christ takes good enough care of our salvation, and therefore has no need of others to remind of it.
John Gill
2:3 And when they wanted wine,.... Or wine was wanting; not through the intemperance of the guests, rather through the poverty of the family, who were not able to provide very largely; and it may be by reason of a larger number of guests than were expected; however, so it was ordered by Divine Providence, that there might be an opportunity for Christ to manifest forth his glory:
the mother of Jesus saith unto him, they have no wine; being concerned for the family, lest they should be put to shame and disgrace, and the entertainment should not proceed with becoming credit and honour; and knowing the power of Christ to help in this time of necessity, she modestly moves it to him, perhaps by a whisper, sitting next him; or, it may be, might call him out, and just drop the hint; being well persuaded of his power, as she might; not from any miracles wrought by him in her family for the support of it, when in distress; for as Christ wrought no miracle, in the time of his public ministry, for the support of himself, or his disciples, but for others, it is not likely he should do it for his family in private life; but from the wonderful things told her by the angel that brought the news of her conception, and by the shepherds, and by Simeon and Anna, which she had laid up in her heart; and from his being the Messiah, who, according to the general belief of the nation, was to work miracles; and particularly from the last words of the preceding chapter; See Gill on Jn 1:50, for she might be present at the delivery of them; and therefore might hope that as this was the first opportunity that offered after, that he would display his power in supplying the family with wine in this time of exigence.
John Wesley
2:3 And wine falling short - How many days the solemnity had lasted, and on which day our Lord came, or how many disciples might follow him, does not appear. His mother saith to him, They have not wine - Either she might mean, supply them by miracle; or, Go away, that others may go also, before the want appears.
Robert Jamieson, A. R. Fausset and David Brown
2:3 no wine--evidently expecting some display of His glory, and hinting that now was His time.
2:42:4: Եւ ասէ ցնա Յիսուս. Զի՞ կայ ի՛մ եւ քո՝ կի՛ն դու, չեւ՛ է հասեալ ժամանակ իմ։
4. Եւ Յիսուս նրան ասաց. «Ի՞նչ ես ուզում ինձնից, ո՛վ կին, իմ ժամանակը դեռ չի հասել»:
4 Յիսուս ըսաւ անոր. «Ո՜վ կին, դուն ինծի հետ ի՞նչ բան ունիս. իմ ժամանակս դեռ հասած չէ»։
Եւ ասէ ցնա Յիսուս. Զի՞ կայ իմ եւ քո, կին դու, չեւ է հասեալ ժամանակ իմ:

2:4: Եւ ասէ ցնա Յիսուս. Զի՞ կայ ի՛մ եւ քո՝ կի՛ն դու, չեւ՛ է հասեալ ժամանակ իմ։
4. Եւ Յիսուս նրան ասաց. «Ի՞նչ ես ուզում ինձնից, ո՛վ կին, իմ ժամանակը դեռ չի հասել»:
4 Յիսուս ըսաւ անոր. «Ո՜վ կին, դուն ինծի հետ ի՞նչ բան ունիս. իմ ժամանակս դեռ հասած չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Иисус говорит Ей: что Мне и Тебе, Жено? еще не пришел час Мой.
2:4  [καὶ] λέγει αὐτῇ ὁ ἰησοῦς, τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.
2:4. καὶ (And) λέγει (it-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Τί (What-one) ἐμοὶ (unto-ME) καὶ (and) σοί, (unto-THEE,"γύναι; (Woman?"οὔπω (Not-unto-whither) ἥκει (it-arriveth,"ἡ (the-one) ὥρα (an-hour) μου. (of-me)
2:4. et dicit ei Iesus quid mihi et tibi est mulier nondum venit hora meaAnd Jesus saith to her: Woman, what is that to me and to thee? My hour is not yet come.
4. And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
2:4. And Jesus said to her: “What is that to me and to you, woman? My hour has not yet arrived.”
2:4. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come:

4: Иисус говорит Ей: что Мне и Тебе, Жено? еще не пришел час Мой.
2:4  [καὶ] λέγει αὐτῇ ὁ ἰησοῦς, τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.
2:4. et dicit ei Iesus quid mihi et tibi est mulier nondum venit hora mea
And Jesus saith to her: Woman, what is that to me and to thee? My hour is not yet come.
2:4. And Jesus said to her: “What is that to me and to you, woman? My hour has not yet arrived.”
2:4. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: Woman, what have I to do with thee? - Τι εμοι και σοι, γυναι: O, woman, what is this to thee and me? This is an abrupt denial, as if he had said: "We are not employed to provide the necessaries for this feast: this matter belongs to others, who should have made a proper and sufficient provision for the persons they had invited." The words seem to convey a reproof to the virgin, for meddling with that which did not particularly concern her. The holiest persons are always liable to errors of judgment: and should ever conduct themselves with modesty and humility, especially in those things in which the providence of God is particularly concerned. But here indeed there appears to be no blame. It is very likely the bride or bridegroom's family were relatives of the blessed virgin; and she would naturally suppose that our Lord would feel interested for the honor and comfort of the family, and, knowing that he possessed extraordinary power, made this application to him to come forward to their assistance. Our Lord's answer to his mother, if properly translated, is far from being disrespectful. He addresses the virgin as he did the Syrophoenician woman, Mat 15:28; as he did the Samaritan woman, Joh 4:21, as he addressed his disconsolate mother when he hung upon the cross, Joh 19:26; as he did his most affectionate friend Mary Magdalene, Joh 20:15, and as the angels had addressed her before, Joh 20:13; and as St. Paul does the believing Christian woman, Co1 7:16; in all which places the same term, γυναι which occurs in this verse, is used; and where certainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern and in this sense it is used in the best Greek writers.
Mine hour is not yet come - Or, my time, for in this sense the word ὡρα is often taken. My time for working a miracle is not yet fully come. What I do, I do when necessary, and not before. Nature is unsteady - full of haste; and ever blundering, in consequence. It is the folly and sin of men that they are ever finding fault with the Divine providence. According to them, God never does any thing in due time - he is too early or too late: whereas it is utterly impossible for the Divine wisdom to forestall itself; or for the Divine goodness to delay what is necessary.
Albert Barnes: Notes on the Bible - 1834
2:4: Woman - This term, as used here, seems to imply reproof, as if she was interfering in that which did not properly concern her; but it is evident that no such reproof or disrespect was intended by the use of the term "woman" instead of "mother." It is the same term by which he tenderly addressed Mary Magdalene after his resurrection Joh 20:15, and his mother when he was on the cross, Joh 19:26. Compare also Mat 15:28; Joh 4:21; Co1 7:16.
What have I to do with thee? - See the notes at Mat 8:29. This expression is sometimes used to denote indignation or contempt. See Jdg 11:12; Sa2 16:10; Kg1 17:18. But it is not probable that it denoted either in this place; if it did, it was a mild reproof of Mary for attempting to control or direct him in his power of working miracles. Most of the ancients supposed this to be the intention of Jesus. The words sound to us harsh, but they might have been spoken in a tender manner, and not have been intended as a reproof. It is clear that he did not intend to refuse to provide wine, but only to delay it a little; and the design was, therefore, to compose the anxiety of Mary, and to pRev_ent her being solicitous about it. It may, then, be thus expressed: "My mother, be not anxious. To you and to me this should not be a matter of solicitude. The proper time of my interfering has not yet come. When that is come I will furnish a supply, and in the meantime neither you nor I should be solicitous." Thus understood, it is so far from being a "harsh reproof," that it was a mild exhortation for her to dismiss her fears and to put proper trust in him.
Mine hour ... - My time. The proper time for my interposing. Perhaps the wine was not yet entirely exhausted. The wine had begun to fail, but he would not work a miracle until it was entirely gone, that the miracle might be free-from all possibility of suspicion. It does not mean that the proper time for his working a miracle, or entering. on his public work had not come, but that the proper time for his interposing there had not arrived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Woman: Joh 19:26, Joh 19:27, Joh 20:13, Joh 20:15; Mat 15:28
what: Deu 33:9; Sa2 16:10, Sa2 19:22; Luk 2:49; Co2 5:16; Gal 2:5, Gal 2:6
mine: Joh 7:6, Joh 7:30, Joh 8:20, Joh 12:23, Joh 13:1; Ecc 3:1
Geneva 1599
2:4 Jesus saith unto her, Woman, what have I to do with thee? mine (b) hour is not yet come.
(b) My appointed time.
John Gill
2:4 Jesus saith unto her, woman,.... Calling her "woman", as it was no ways contrary to her being a virgin, Gal 4:4, so it was no mark of disrespect; it being an usual way of speaking with the Jews, when they showed the greatest respect to the person spoken to; and was used by our Lord when he addressed his mother with the greatest tenderness, and strongest affection, Jn 19:26. The Jews frequently object this passage to us Christians: one of their writers his objection in this manner (p):
"they (the Christians) say, the mother of Jesus is never called a woman their law; but here her son himself calls her a man.''
Another puts it thus (q):
"it is their (the Christians) belief, that Mary, even after she brought forth Jesus, was a virgin; but if she was, as they say, why does not her son call her by the name of virgin? but he calls her a woman, which signifies one known by man, as appears from Jn 2:4.''
To which may be replied, that the mother of Jesus is never called a woman in the New Testament, is not said by us Christians: it is certain she is so called, both here, and elsewhere; but then this is no contradiction to her being a virgin; one, and the same person, may be a virgin, and a woman: the Abraham's servant was sent to take for wife for his son Isaac, is called a woman, though a virgin that had never known any man, Gen 24:5. Besides, we do not think ourselves obliged to maintain the perpetual virginity of Mary, the mother of our Lord; it is enough that she was a virgin when she conceived, and when she brought forth her firstborn: and as the Jews endeavour to take an advantage of this against the character of Mary, the Papists are very solicitous about the manner in which these words are said, lest they should be thought to contain a reproof, which they cannot bear she should be judged worthy of; or suggest any thing to her dishonour, whom they magnify as equal to her son: but certain it is, that the following words,
what have I to do with thee? show resentment and reproof. Some render the words, "what is it to thee and me?" and give this as the sense; what concern is this of ours? what business have we with it? let them look to it, who are the principal in the feast, and have the management of it. The Jew (r) objects to this sense of the words, but gives a very weak reason for it:
"but I say, (says he,) who should be concerned but the master of the feast? and he was the master of the feast:''
whereas it is a clear case that he was one of the guests, one that was invited, Jn 2:2, and that there was a governor or ruler of the feast, who might be more properly called the master of it than Jesus, Jn 2:8. However, since Christ afterwards did concern himself in it, it looks as if this was not his meaning. Others render it to the sense we do, "what have I with thee?" as the Ethiopic version; or "what business hast thou with me?" as the Persic version; and is the same with, , "what have I to do with thee?" used in 3Kings 17:18, where the Septuagint use the same phrase as here; and such a way of speaking is common with Jewish writers (s): hereby signifying, that though, as man, and a son of hers, he had been subject to her, in which he had set an example of obedience to parents; yet, as God, he had a Father in heaven, whose business he came to do; and in that, and in his office, as Mediator, she had nothing to do with him; nor was he to be directed by her in that work; or to be told, or the least hint given when a miracle should be wrought, by him in confirmation of his mission and doctrine. Moreover, he adds,
mine hour is not yet come: meaning not the hour of his sufferings and death, in which sense he sometimes uses this phrase; as if the hint was, that it was not proper for him to work miracles as yet, lest it should provoke his enemies to seek his life before his time; but rather the time of his public ministry and miracles, which were to go together, and the one to be a proof of the other; though it seems to have a particular regard to the following miracle, the time of doing that was not yet come; the proper juncture, when all fit circumstances meeting together, it would be both the more useful, and the more illustrious: or his meaning is, that his time of doing miracles in public was not yet; and therefore, though he was willing to do this miracle, yet he chose to do it in the most private manner; so that only a few, and not the principal persons at the feast should know it: wherefore the reproof was not so much on the account of the motion itself, as the unseasonableness of it; and so his mother took it.
(p) Vet. Nizzachon, p. 222. (q) R. Isaac Chizzuk Emuna, par. 2. c. 42. p. 433. (r) Vet. Nizzachon, p. 223. (s) Vid. Kimchi in Psal. ii. 12. Bechinat Olam, p. 70.
John Wesley
2:4 Jesus saith to her, Woman - So our Lord speaks also, Jn 19:26. It is probable this was the constant appellation which he used to her. He regarded his Father above all, not knowing even his mother after the flesh. What is it to me and thee? A mild reproof of her inordinate concern and untimely interposal. Mine hour is not yet come - The time of my working this miracle, or of my going away. May we not learn hence, if his mother was rebuked for attempting to direct him in the days of his flesh, how absurd it is to address her as if she had a right to command him, on the throne of his glory? Likewise how indecent it is for us to direct his supreme wisdom, as to the time or manner in which he shall appear for us in any of the exigencies of life!
Robert Jamieson, A. R. Fausset and David Brown
2:4 Woman--no term of disrespect in the language of that day (Jn 19:26).
what . . . to do with thee--that is, "In my Father's business I have to do with Him only." It was a gentle rebuke for officious interference, entering a region from which all creatures were excluded (compare Acts 4:19-20).
mine hour, &c.--hinting that He would do something, but at His own time; and so she understood it (Jn 2:5).
2:52:5: Ասէ մայրն նորա ցսպասաւորսն. Որ զինչ ասիցէ ձեզ՝ արասջի՛ք։
5. Նրա մայրը սպասաւորներին ասաց. «Ինչ որ ձեզ ասի, արէ՛ք»:
5 Իր մայրը սպասաւորներուն ըսաւ. «Ինչ որ ձեզի ըսէ, ըրէ՛ք»։
Ասէ մայրն նորա ցսպասաւորսն. Որ զինչ ասիցէ ձեզ` արասջիք:

2:5: Ասէ մայրն նորա ցսպասաւորսն. Որ զինչ ասիցէ ձեզ՝ արասջի՛ք։
5. Նրա մայրը սպասաւորներին ասաց. «Ինչ որ ձեզ ասի, արէ՛ք»:
5 Իր մայրը սպասաւորներուն ըսաւ. «Ինչ որ ձեզի ըսէ, ըրէ՛ք»։
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2:55: Матерь Его сказала служителям: что скажет Он вам, то сделайте.
2:5  λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, ὅ τι ἂν λέγῃ ὑμῖν ποιήσατε.
2:5. λέγει (It-fortheth,"ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it,"τοῖς (unto-the-ones) διακόνοις (unto-raisers-through,"Ὅτι (To-which-a-one) ἂν (ever) λέγῃ (it-might-forth) ὑμῖν (unto-ye) ποιήσατε. (ye-should-have-done-unto)
2:5. dicit mater eius ministris quodcumque dixerit vobis faciteHis mother saith to the waiters: Whatsoever he shall say to you, do ye.
5. His mother saith unto the servants, Whatsoever he saith unto you, do it.
2:5. His mother said to the servants, “Do whatever he tells you.”
2:5. His mother saith unto the servants, Whatsoever he saith unto you, do [it].
His mother saith unto the servants, Whatsoever he saith unto you, do:

5: Матерь Его сказала служителям: что скажет Он вам, то сделайте.
2:5  λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, ὅ τι ἂν λέγῃ ὑμῖν ποιήσατε.
2:5. dicit mater eius ministris quodcumque dixerit vobis facite
His mother saith to the waiters: Whatsoever he shall say to you, do ye.
2:5. His mother said to the servants, “Do whatever he tells you.”
2:5. His mother saith unto the servants, Whatsoever he saith unto you, do [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: His mother saith, etc. - The virgin seems to have understood our Lord as hinted above. It was not yet time to grant them a supply, because the want had not as yet been generally felt. But, silently receiving the respectful caution, she saw that the miracle should be wrought when it best suited the purposes of the Divine wisdom.
Albert Barnes: Notes on the Bible - 1834
2:5: His mother saith ... - It is evident from this verse that his mother did not understand what he had said as a harsh reproof and repulse, but as an indication of his willingness at the proper time to furnish wine. In all this transaction he evinced the appropriate feelings of a son toward a mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Whatsoever: Joh 15:14; Gen 6:22; Jdg 13:14; Luk 5:5, Luk 5:6, Luk 6:46-49; Act 9:6; Heb 5:9, Heb 11:8
John Gill
2:5 His mother said unto the servants,.... She took the reproof in good part, and by the words he said, and the manner in which he spoke them, or by the looks he gave, and the gestures he might use, she hoped, and even believed, that the thing she moved for would be done; and therefore went immediately to the servants, and gave them the following instructions:
whatsoever he saith unto you, do it; punctually observe and obey his orders in every circumstance.
John Wesley
2:5 His mother saith to the servants - Gathering from his answer he was about to do something extraordinary.
2:62:6: Ա՛նդ էին թակոյկք կճեայք վեց՝ ըստ սրբութեանն Հրէից. տանէին մի մի ՚ի նոցանէ մա՛րս երկուս կամ երիս[1616]։ [1616] Յօրինակին. Թակոյք կճեայք։
6. Այնտեղ կային քարէ վեց թակոյկներ՝ հրեաների սովորութեան համաձայն մաքրուելու համար. նրանցից իւրաքանչիւրը շուրջ հարիւր լիտր տարողութիւն ունէր:
6 Հոն վեց հատ քարէ կարասներ դրուած էին Հրէից մաքրուելու սովորութեանը համեմատ, որոնց ամէն մէկը երկու կամ երեք մար բան կ’առնէր։
Անդ էին թակոյկք կճեայք վեց ըստ սրբութեանն Հրէից, տանէին մի մի ի նոցանէ մարս երկուս կամ երիս:

2:6: Ա՛նդ էին թակոյկք կճեայք վեց՝ ըստ սրբութեանն Հրէից. տանէին մի մի ՚ի նոցանէ մա՛րս երկուս կամ երիս[1616]։
[1616] Յօրինակին. Թակոյք կճեայք։
6. Այնտեղ կային քարէ վեց թակոյկներ՝ հրեաների սովորութեան համաձայն մաքրուելու համար. նրանցից իւրաքանչիւրը շուրջ հարիւր լիտր տարողութիւն ունէր:
6 Հոն վեց հատ քարէ կարասներ դրուած էին Հրէից մաքրուելու սովորութեանը համեմատ, որոնց ամէն մէկը երկու կամ երեք մար բան կ’առնէր։
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2:66: Было же тут шесть каменных водоносов, стоявших [по обычаю] очищения Иудейского, вмещавших по две или по три меры.
2:6  ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς.
2:6. ἦσαν (They-were) δὲ (moreover) ἐκεῖ (thither," λίθιναι ( stoned-belonged-to ) ὑδρίαι (waterings-unto) ἓξ (six,"κατὰ (down) τὸν (to-the-one) καθαρισμὸν (to-a-cleansing-of) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) κείμεναι , ( situating ," χωροῦσαι ( spacing-unto ) ἀνὰ (up) μετρητὰς (to-measurers) δύο (to-two) ἢ (or) τρεῖς . ( to-three )
2:6. erant autem ibi lapideae hydriae sex positae secundum purificationem Iudaeorum capientes singulae metretas binas vel ternasNow there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece.
6. Now there were six waterpots of stone set there after the Jews’ manner of purifying, containing two or three firkins apiece.
2:6. Now in that place, there were six stone water jars, for the purification ritual of the Jews, containing two or three measures each.
2:6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece:

6: Было же тут шесть каменных водоносов, стоявших [по обычаю] очищения Иудейского, вмещавших по две или по три меры.
2:6  ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς.
2:6. erant autem ibi lapideae hydriae sex positae secundum purificationem Iudaeorum capientes singulae metretas binas vel ternas
Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece.
2:6. Now in that place, there were six stone water jars, for the purification ritual of the Jews, containing two or three measures each.
2:6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: After the manner of the purifying of the Jews - Or, for the purpose of the purifying of the Jews. The preposition κατα, which I have translated, for the purpose, often denotes in the best Greek writers the final cause of a thing. See several examples produced by Raphelius, from Arrian and Herodotus. These six vessels were set in a convenient place, for the purpose of the Jews washing their hands before they sat down to meat, and probably for other purposes of purification. See this custom referred to in Mat 15:2 (note). As to the number six, we need seek for no mystery in it; the number of pots was proportioned to the number of the guests.
Containing two or three firkins apiece - Measures or metretes, μετρητας. Bishop Cumberland supposes that the Syrian metretes is here meant, which he computes to have held seven pints and one eighth of a pint; and, if this computation be right, the whole six water pots might have contained about fourteen gallons and a quart. Others make each metretes to contain ten gallons and two pints: see Arbuthnot. But the contents of the measures of the ancients are so very uncertain that it is best, in this and numberless other cases, to attempt to determine nothing.
Albert Barnes: Notes on the Bible - 1834
2:6: Six water-pots of stone - Made of stone; or, as we should say, stoneware.
After the manner - After the usual custom.
Of the purifying - Of the "washings" or ablutions of the Jews. They were for the purpose of washing the hands before and after eating Mat 15:2, and for the formal washing of vessels, and even articles of furniture, Luk 11:39; Mar 7:3-4.
Two or three firkins - It is not quite certain what is meant here by the word "firkins." It is probable that the measure intended is the Hebrew "bath," containing about 7 12 gallons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: after: Joh 3:25; Mar 7:2-5; Eph 5:26; Heb 6:2, Heb 9:10, Heb 9:19, Heb 10:22
Geneva 1599
2:6 And there were set there six (c) waterpots of stone, after the manner of the purifying of the Jews, containing two or three (d) firkins apiece.
(c) These were vessels made for the use of water, in which they washed themselves.
(d) Every firkin contained one hundred pounds, at twelve ounces a pound: By this we gather that Christ helps them with one thousand and eight hundred pounds of wine. (about 135 imperial gallons or 600 litres Ed.)
John Gill
2:6 And there were set six water pots of stone,.... To distinguish them from other vessels made of different matter: for the Jews had
"vessels made of dust, and the dung of beasts, , "vessels of stone", vessels of earth, vessels made of shells, vessels of nitre, vessels made of the bones and skins of fishes (t).''
And as these vessels were very likely for washing of hands, such were used for that purpose: their rule is (u),
"they may put water for the hands in all sorts of vessels; in vessels of dung, in stone vessels, and in vessels of earth.''
At a wedding were set vessels of various sizes to wash hands and feet in; there was one vessel called which the gloss says was a large pitcher, or basin, out of which the whole company washed their hands and their feet; and there was another called which was a lesser and beautiful basin, which was set alone for the more honourable persons, as for the bride, and for any gentlewoman (w); and such might be these six stone jars, or pots:
after the manner of the purifying of the Jews; or "for the purifying either Jews", as the Syriac, Arabic, and Persic versions render it; that is, for the washing of them, their hands and feet, and their vessels, pots, and cups, according to the traditions of the elders; see Mk 7:2;
containing two or three firkins apiece. The Ethiopic version reads, "some held two measures, and some three"; how large the "metreta", or "measure" was, which we render a "firkin", is not certain; it is most likely it answered to the "Hebrew bath", which was a common measure of liquids with the Jews, and held four gallons and a half, or more; See Gill on Lk 16:6; so that such of these vessels, that held two of these measures, contained nine gallons, and such as held three of them, thirteen gallons and a half; and six of these contained a large quantity of wine, one with another: and which makes the following miracle the greater; and shows the liberality of Christ the more, in providing for the following days of the feast, for a marriage was kept seven days (x); and for the family, some time after it was over.
(t) Misn. Celim, c. 10. sect. 1. & Maimon. & Bartenora in ib. (u) Misn. Yadaim, c. 1. sect. 2. (w) Gloss in T. Bab. Sabbat, fol. 77. 2. (x) Maimon. Hilchot Ishot, c. 10. sect. 12, 13.
John Wesley
2:6 The purifying of the Jews - Who purified themselves by frequent washings particularly before eating.
Robert Jamieson, A. R. Fausset and David Brown
2:6 firkins--about seven and a half gallons in Jewish, or nine in Attic measure; each of these huge water jars, therefore, holding some twenty or more gallons, for washings at such feasts (Mk 7:4).
2:72:7: Ասէ ցնոսա Յիսուս. Լցէ՛ք զթակո՛յկսդ ջրով։ Եւ լցին զնոսա մինչեւ ՚ի վեր[1617]։ [1617] Ոմանք. Զթակոյսդ ջրով։
7. Յիսուս նրանց ասաց. «Լցրէ՛ք այդ թակոյկները ջրով»: Եւ լցրին բերնէբերան:
7 Յիսուս ըսաւ անոնց. «Լեցուցէ՛ք այդ կարասները ջուրով»։ Անոնք լեցուցին զանոնք մինչեւ բերանը։
Ասէ ցնոսա Յիսուս. Լցէք զթակոյկսդ ջրով: Եւ լցին զնոսա մինչեւ ի վեր:

2:7: Ասէ ցնոսա Յիսուս. Լցէ՛ք զթակո՛յկսդ ջրով։ Եւ լցին զնոսա մինչեւ ՚ի վեր[1617]։
[1617] Ոմանք. Զթակոյսդ ջրով։
7. Յիսուս նրանց ասաց. «Լցրէ՛ք այդ թակոյկները ջրով»: Եւ լցրին բերնէբերան:
7 Յիսուս ըսաւ անոնց. «Լեցուցէ՛ք այդ կարասները ջուրով»։ Անոնք լեցուցին զանոնք մինչեւ բերանը։
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2:77: Иисус говорит им: наполните сосуды водою. И наполнили их до верха.
2:7  λέγει αὐτοῖς ὁ ἰησοῦς, γεμίσατε τὰς ὑδρίας ὕδατος. καὶ ἐγέμισαν αὐτὰς ἕως ἄνω.
2:7. λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Γεμίσατε (Ye-should-have-saturated-to) τὰς (to-the-ones) ὑδρίας (to-waterings-unto) ὕδατος: (of-a-water) καὶ (and) ἐγέμισαν (they-saturated-to) αὐτὰς (to-them) ἕως (unto-if-which) ἄνω. (up-unto-which)
2:7. dicit eis Iesus implete hydrias aqua et impleverunt eas usque ad summumJesus saith to them: Fill the waterpots with water. And they filled them up to the brim.
7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
2:7. Jesus said to them, “Fill the water jars with water.” And they filled them to the very top.
2:7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim:

7: Иисус говорит им: наполните сосуды водою. И наполнили их до верха.
2:7  λέγει αὐτοῖς ὁ ἰησοῦς, γεμίσατε τὰς ὑδρίας ὕδατος. καὶ ἐγέμισαν αὐτὰς ἕως ἄνω.
2:7. dicit eis Iesus implete hydrias aqua et impleverunt eas usque ad summum
Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim.
2:7. Jesus said to them, “Fill the water jars with water.” And they filled them to the very top.
2:7. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:7: With water - This was done by the servants employed at the feast. It was done by "them," so that there might be no opportunity of saying that the disciples of Jesus had filled them with wine to produce the "appearance" of a miracle. In this case there could be no deception. The quantity was very considerable. The servants would know whether the "wine" or "water" had been put in these vessels. It could not be believed that they had either the power or the disposition to impose on others in this manner, and the way was therefore clear for the proof that Jesus had really changed what was known to be water into wine.
To the brim - To the top. So full that no wine could be poured in to give the appearance of a mixture. Further, vessels were used for this miracle in which wine had not been kept. These pots were never used to put wine in, but simply to keep "water" in for the various purposes of ablution. A large number was used on this occasion, because there were many guests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Fill: Joh 2:3, Joh 2:5; Num 21:6-9; Jos 6:3-5; Kg1 17:13; Kg2 4:2-6, Kg2 5:10-14; Mar 11:2-6; Mar 14:12-17; Act 8:26-40
John Gill
2:7 Jesus saith unto them,.... To the servants that waited at the feast,
fill the water pots with water. The Ethiopic version adds, "to their brims", as they did. Christ chose the water pots, and not the vessel, or vessels, or bottles, now empty, out of which they had drank their wine; that it might not be said that there was any left therein, which gave colour and flavour to the water: and he ordered them to be filled with water by the servants, that they might take notice, and be witnesses, that that, and nothing else, was put into them; and up to the brims, so that they could not he capable of having any other liquor infused into them:
and they filled them up to the brim; strictly observing the orders of Christ, and the instructions of his mother.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Fill . . . draw . . . bear--directing all, but Himself touching nothing, to prevent all appearance of collusion.
2:82:8: Եւ ասէ ցնոսա. Արդ՝ առէ՛ք՝ եւ բերէ՛ք տաճարապետիդ։ Եւ նոքա՝ բերին[1618]։ [1618] Ոմանք. Տաճարապետիս։
8. Եւ ասաց նրանց. «Հիմա վերցրէ՛ք եւ տարէ՛ք սեղանապետին»: Եւ նրանք տարան:
8 Յիսուս ըսաւ անոնց. «Հիմա հանեցէ՛ք ու սեղանապետին տարէ՛ք»։ Անոնք ալ տարին։
Եւ ասէ ցնոսա. Արդ առէք եւ բերէք տաճարապետիդ: Եւ նոքա բերին:

2:8: Եւ ասէ ցնոսա. Արդ՝ առէ՛ք՝ եւ բերէ՛ք տաճարապետիդ։ Եւ նոքա՝ բերին[1618]։
[1618] Ոմանք. Տաճարապետիս։
8. Եւ ասաց նրանց. «Հիմա վերցրէ՛ք եւ տարէ՛ք սեղանապետին»: Եւ նրանք տարան:
8 Յիսուս ըսաւ անոնց. «Հիմա հանեցէ՛ք ու սեղանապետին տարէ՛ք»։ Անոնք ալ տարին։
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2:88: И говорит им: теперь почерпните и несите к распорядителю пира. И понесли.
2:8  καὶ λέγει αὐτοῖς, ἀντλήσατε νῦν καὶ φέρετε τῶ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν.
2:8. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἀντλήσατε (Ye-should-have-bucketed-unto) νῦν (now) καὶ (and) φέρετε (ye-should-bear) τῷ (unto-the-one) ἀρχιτρικλίνῳ: (unto-a-first-of-three-reclinings) οἱ (the-ones) δὲ (moreover) ἤνεγκαν. (they-beared)
2:8. et dicit eis Iesus haurite nunc et ferte architriclino et tuleruntAnd Jesus saith to them: Draw out now and carry to the chief steward of the feast. And they carried it.
8. And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it.
2:8. And Jesus said to them, “Now draw from it, and carry it to the chief steward of the feast.” And they took it to him.
2:8. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare [it].
And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare:

8: И говорит им: теперь почерпните и несите к распорядителю пира. И понесли.
2:8  καὶ λέγει αὐτοῖς, ἀντλήσατε νῦν καὶ φέρετε τῶ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν.
2:8. et dicit eis Iesus haurite nunc et ferte architriclino et tulerunt
And Jesus saith to them: Draw out now and carry to the chief steward of the feast. And they carried it.
2:8. And Jesus said to them, “Now draw from it, and carry it to the chief steward of the feast.” And they took it to him.
2:8. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: Governor of the feast - The original word, αρχιτρικλινος, signifies one who is chief or head over three couches, or tables. In the Asiatic countries, they take their meals sitting, or rather reclining, on small low couches. And when many people are present, so that they cannot all eat together, three of these low tables or couches are put together in form of a crescent, and some one of the guests is appointed to take charge of the persons who sit at these tables. Hence the appellation of architriclinus, the chief over three couches or tables, which in process of time became applied to the governor or steward of a feast, let the guests be many or few; and such person, having conducted the business well, had a festive crown put on his head by the guests, at the conclusion of the feast. See Ecclesiasticus, 32:1-3. It is very common for the Hindoos to appoint a person who is expert in conducting the ceremonies of a feast to manage as governor. This person is seldom the master of the house.
And they bare it - A question has been asked, "Did our Lord turn all the water into wine which the six measures contained?" To which I answer: There is no proof that he did; and I take it for granted that he did not. It may be asked, "How could a part be turned into wine, and not the whole?" To which I answer: The water, in all likelihood, was changed into wine as it was drawn out, and not otherwise. "But did not our Lord by this miracle minister to vice, by producing an excess of inebriating liquor?" No; for the following reasons:
1. The company was a select and holy company, where no excess could be permitted. And,
2. Our Lord does not appear to have furnished any extra quantity, but only what was necessary. "But it is intimated in the text that the guests were nearly intoxicated before this miraculous addition to their wine took place; for the evangelist says, ὁταν μεθυσθωσι, when they have become intoxicated." I answer:
1. It is not intimated, even in the most indirect manner, that these guests were at all intoxicated.
2. The words are not spoken of the persons at that wedding at all: the governor of the feast only states that such was the common custom at feasts of this nature; without intimating that any such custom prevailed there.
3. The original word bears a widely different meaning from that which the objection forces upon it. The verbs μεθυσκω and μεθυω, from μεθυ, wine, which, from μετα θυειν, to drink after sacrificing, signify not only to inebriate, but to take wine, to drink wine, to drink enough: and in this sense the verb is evidently used in the Septuagint, Gen 43:34; Sol 5:1; 1 Maccabees 16:16; Hag 1:6; Ecclus. 1:16. And the Prophet Isaiah, Isa 58:11, speaking of the abundant blessings of the godly, compares them to a watered garden, which the Septuagint translate, ὡς κηπος μεθυων, by which is certainly understood, not a garden drowned with water, but one sufficiently saturated with it, not having one drop too much, nor too little.
Albert Barnes: Notes on the Bible - 1834
2:8: Draw out now - This command was given to the servants. It showed that the miracle had been performed immediately. As soon as they were filled the servants were directed to take to the governor of the feast. Jesus made no parade about it, and it does not even appear that he approached the waterpots. He willed it, and it was done. This was a clear exertion of divine power, and made in such a manner as to leave no doubt of its reality.
The governor - One who presided on the occasion. The one who stood at the "head" or upper end of the table. He had the charge of the entertainment, provided the food, gave directions to the servants, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Draw: Joh 2:9; Pro 3:5, Pro 3:6; Ecc 9:6
the governor: Rom 13:7
John Gill
2:8 And he saith unto them, draw out now,.... As soon as ever the vessels were filled with water, without any more delay, he ordered the servants to draw out of those larger, into lesser vessels; he does not say what, water or wine:
and bear unto the governor of the feast; who either had the ordering and management of the feast, and the command of the whole affair; hence the Ethiopic version calls him, "the master of the waiters", or servants: or he was the chief guest, as the word seems to import, who sat, or rather lay, on the chief couch at the table; and so a proper person to begin with, and put the cup round: or else he might be doctor or chaplain: for such an one was necessary at a marriage; since there were six or seven benedictions to be pronounced; and particularly a blessing was said over the cup of wine; for if there was any wine, a cup of it was brought, and he blessed over it first, and ordered every thing concerning the cup: and this made up seven blessings at such a time (y); and therefore was a very fit person to bear the wine to first:
and they bore it; the servants having drawn out of the stone vessels, by cocks, into smaller ones, carried the liquor, as they were ordered, to the above person.
(y) Maimon. Hilchot Ishot, c. 10. sect. 3, 4.
2:92:9: Եւ իբրեւ ճաշակեաց տաճարապետն զջուրն գինի՛ եղեալ, եւ ո՛չ գիտէր ուստի իցէ. բայց սպասաւորքն՝ գիտէին որք արկին զջուրն։ Խօսի՛ ընդ փեսային տաճարապետն,
9. Եւ երբ սեղանապետը ճաշակեց գինի դարձած ջուրը ու չէր իմանում, թէ որտեղից է (բայց սպասաւորները, որոնք ջուր լցրին, գիտէին),
9 Սեղանապետը երբ գինի դարձած ջուրին համը առաւ, ինք չէր գիտեր ուրկէ ըլլալը, (բայց սպասաւորները, որոնք ջուրը լեցուցեր էին, գիտէին,)
Եւ իբրեւ ճաշակեաց տաճարապետն զջուրն գինի եղեալ, եւ ոչ գիտէր ուստի իցէ. բայց սպասաւորքն գիտէին որք արկին զջուրն. խօսի ընդ փեսային տաճարապետն:

2:9: Եւ իբրեւ ճաշակեաց տաճարապետն զջուրն գինի՛ եղեալ, եւ ո՛չ գիտէր ուստի իցէ. բայց սպասաւորքն՝ գիտէին որք արկին զջուրն։ Խօսի՛ ընդ փեսային տաճարապետն,
9. Եւ երբ սեղանապետը ճաշակեց գինի դարձած ջուրը ու չէր իմանում, թէ որտեղից է (բայց սպասաւորները, որոնք ջուր լցրին, գիտէին),
9 Սեղանապետը երբ գինի դարձած ջուրին համը առաւ, ինք չէր գիտեր ուրկէ ըլլալը, (բայց սպասաւորները, որոնք ջուրը լեցուցեր էին, գիտէին,)
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Когда же распорядитель отведал воды, сделавшейся вином, --а он не знал, откуда [это вино], знали только служители, почерпавшие воду, --тогда распорядитель зовет жениха
2:9  ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος
2:9. ὡς (As) δὲ (moreover) ἐγεύσατο ( it-tasted-of ,"ὁ (the-one) ἀρχιτρίκλινος (a-first-of-three-reclinings,"τὸ (to-the-one) ὕδωρ (to-a-water) οἶνον (to-a-wine) γεγενημένον, (to-having-had-come-to-be-became,"καὶ (and) οὐκ (not) ᾔδει (it-had-come-to-have-seen) πόθεν (whither-from) ἐστίν, (it-be,"οἱ (the-ones) δὲ (moreover) διάκονοι (raisers-through) ᾔδεισαν (they-had-come-to-have-seen,"οἱ (the-ones) ἠντληκότες ( having-had-come-to-bucket-unto ) τὸ (to-the-one) ὕδωρ, (to-a-water,"φωνεῖ (it-soundeth-unto) τὸν (to-the-one) νυμφίον (to-bride-belonged,"ὁ (the-one) ἀρχιτρίκλινος (a-first-of-three-reclinings,"
2:9. ut autem gustavit architriclinus aquam vinum factam et non sciebat unde esset ministri autem sciebant qui haurierant aquam vocat sponsum architriclinusAnd when the chief steward had tasted the water made wine and knew not whence it was, but the waiters knew who had drawn the water: the chief steward calleth the bridegroom,
9. And when the ruler of the feast tasted the water now become wine, and knew not whence it was ( but the servants which had drawn the water knew), the ruler of the feast calleth the bridegroom,
2:9. Then, when the chief steward had tasted the water made into wine, since he did not know where it was from, for only the servants who had drawn the water knew, the chief steward called the groom,
2:9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: ( but the servants which drew the water knew;) the governor of the feast called the bridegroom:

9: Когда же распорядитель отведал воды, сделавшейся вином, --а он не знал, откуда [это вино], знали только служители, почерпавшие воду, --тогда распорядитель зовет жениха
2:9  ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος
2:9. ut autem gustavit architriclinus aquam vinum factam et non sciebat unde esset ministri autem sciebant qui haurierant aquam vocat sponsum architriclinus
And when the chief steward had tasted the water made wine and knew not whence it was, but the waiters knew who had drawn the water: the chief steward calleth the bridegroom,
2:9. Then, when the chief steward had tasted the water made into wine, since he did not know where it was from, for only the servants who had drawn the water knew, the chief steward called the groom,
2:9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:9: And knew not whence it was - This is said, probably, to indicate that his judgment was not biased by any favor, or any lack of favor, toward Jesus. Had he known what was done, he would have been less likely to have judged impartially. As it is, we have his testimony that this was real wine, and of so fine a body and flavor as to surpass that which had been provided for the occasion. Everything in this miracle shows that there was no collusion or understanding between Jesus and any of the persons at the feast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: the water that: Joh 4:46
but: Joh 7:17; Psa 119:100
John Gill
2:9 When the ruler of the feast had tasted the water,.... The Persic version reads, "tasted of the wine", and adds, what is not in the text, "it was of a very grateful savour": but the sense is, he tasted of that which was before water, but now
was made wine; not in such sense as the Papists pretend that the bread and wine, in the Lord's supper, are transubstantiated into the body and blood of Christ, by the consecration of the priest; after which they appear to have the same properties of bread and wine as before; but this water, that was turned into wine, ceased to be what it was before, and became what it was not: it had no more the properties, the colour, and taste of water, but of wine; of which the whole company were judges:
and knew not whence it was; from whence it came, where it was had, nor any thing of the miracle that was wrought, and therefore was a proper person to have it put into his hands first; since it cannot be thought he should say what he does in the following verse, from any compact with Christ, or in favour of him.
But the servants which drew the water knew; they knew from whence they had it, out of the water pots; and they knew that they filled them with water; and that that liquor, which the ruler of the feast had in his hands, and commended as most excellent wine, was drawn out of them; and that there was no juggle, nor deceit in the case: and, upon tasting of it,
the governor of the feast called the bridegroom to him; out of the place where he sat, and which might not be far from him.
John Wesley
2:9 The governor of the feast - The bridegroom generally procured some friend to order all things at the entertainment.
Robert Jamieson, A. R. Fausset and David Brown
2:9 well drunk--"drunk abundantly" (as Song 5:1), speaking of the general practice.
2:102:10: եւ ասէ. Ամենայն մարդ՝ զանոյշ գինի յառաջագո՛յն պաշտէ. եւ յորժամ արբենան, յա՛յնժամ զյոռին. դու՝ պահեցեր զանոյշ գինիդ մինչեւ ցայժմ[1619]։ [1619] Ոմանք. Զանոյշ գինին յա՛՛։
10. խօսեց փեսայի հետ ու ասաց. «Ամէն մարդ նախ ընտիր գինին է մատուցում, եւ երբ հարբած են, այն ժամանակ՝ վատը: Իսկ դու ընտիր գինին մինչեւ հիմա պահել ես»:
10 Ըսաւ փեսային. «Ամէն մարդ աղէկ գինին առաջ կը մատուցանէ ու երբ խմած ըլլան, այն ատեն ստորնագոյնը. բայց դուն աղէկ գինին մինչեւ հիմա պահած ես»։
եւ ասէ. Ամենայն մարդ զանոյշ գինին յառաջագոյն պաշտէ. եւ յորժամ արբենան, յայնժամ զյոռին. դու պահեցեր զանոյշ գինիդ մինչեւ ցայժմ:

2:10: եւ ասէ. Ամենայն մարդ՝ զանոյշ գինի յառաջագո՛յն պաշտէ. եւ յորժամ արբենան, յա՛յնժամ զյոռին. դու՝ պահեցեր զանոյշ գինիդ մինչեւ ցայժմ[1619]։
[1619] Ոմանք. Զանոյշ գինին յա՛՛։
10. խօսեց փեսայի հետ ու ասաց. «Ամէն մարդ նախ ընտիր գինին է մատուցում, եւ երբ հարբած են, այն ժամանակ՝ վատը: Իսկ դու ընտիր գինին մինչեւ հիմա պահել ես»:
10 Ըսաւ փեսային. «Ամէն մարդ աղէկ գինին առաջ կը մատուցանէ ու երբ խմած ըլլան, այն ատեն ստորնագոյնը. բայց դուն աղէկ գինին մինչեւ հիմա պահած ես»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: и говорит ему: всякий человек подает сперва хорошее вино, а когда напьются, тогда худшее; а ты хорошее вино сберег доселе.
2:10  καὶ λέγει αὐτῶ, πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.
2:10. καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Πᾶς (All) ἄνθρωπος (a-mankind) πρῶτον (to-most-before) τὸν (to-the-one) καλὸν (to-seemly) οἶνον (to-a-wine) τίθησιν, (it-placeth,"καὶ (and) ὅταν (which-also-ever) μεθυσθῶσιν (they-might-be-intoxicated) τὸν (to-the-one) ἐλάσσω: (to-lackened) σὺ (thou) τετήρηκας (thou-had-come-to-keep-unto) τὸν (to-the-one) καλὸν (to-seemly) οἶνον (to-a-wine) ἕως (unto-if-which) ἄρτι. (unto-adjusted)
2:10. et dicit ei omnis homo primum bonum vinum ponit et cum inebriati fuerint tunc id quod deterius est tu servasti bonum vinum usque adhucAnd saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.
10. and saith unto him, Every man setteth on first the good wine; and when have drunk freely, that which is worse: thou hast kept the good wine until now.
2:10. and he said to him: “Every man offers the good wine first, and then, when they have become inebriated, he offers what is worse. But you have kept the good wine until now.”
2:10. And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: [but] thou hast kept the good wine until now.
And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: [but] thou hast kept the good wine until now:

10: и говорит ему: всякий человек подает сперва хорошее вино, а когда напьются, тогда худшее; а ты хорошее вино сберег доселе.
2:10  καὶ λέγει αὐτῶ, πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.
2:10. et dicit ei omnis homo primum bonum vinum ponit et cum inebriati fuerint tunc id quod deterius est tu servasti bonum vinum usque adhuc
And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.
2:10. and he said to him: “Every man offers the good wine first, and then, when they have become inebriated, he offers what is worse. But you have kept the good wine until now.”
2:10. And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: [but] thou hast kept the good wine until now.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: The good wine until now - That which our Lord now made being perfectly pure, and highly nutritive!
Albert Barnes: Notes on the Bible - 1834
2:10: Every man - It is customary, or it is generally done.
When men have well drunk - This word does not of necessity mean that they were intoxicated, though it is usually employed in that sense. It may mean when they have drunk sufficient, or to satiety; or have drunk so much as to produce hilarity, and to destroy the keenness of their taste, so that they could not readily distinguish the good from that which was worse. But this cannot be adduced in favor of drunkenness, even if it means to be intoxicated; for,
1. It is not said of those who were present "at that feast," but of what generally occurred. For anything that appears, at that feast all were perfectly temperate and sober.
2. It is not the saying of Jesus that is here recorded, but of the governor of the feast, who is declaring what usually occurred as a fact.
3. There is not any expression of opinion in regard to its "propriety," or in approval of it, even by that governor.
4. It does not appear that our Saviour even heard the observation.
5. Still less is there any evidence that he approved such a state of things, or that he designed that it should take place here. Further, the word translated "well drunk" cannot be shown to mean intoxication; but it may mean when they had drunk as much as they judged proper or as they desired. then the other was presented. It is clear that neither our Saviour, nor the sacred writer, nor the speaker here expresses any approval of intemperance, nor is there the least evidence that anything of the kind occurred here. It is not proof that we approve of intemperance when we mention, as this man did, what occurs usually among men at feasts.
Is worse - Is of an inferior quality.
The good wine - This shows that this had all the qualities of real wine. We should not be deceived by the phrase "good wine." We often use the phrase to denote that it is good in proportion to its strength and its power to intoxicate; but no such sense is to be attached to the word here. Pliny, Plutarch, and Horace describe wine as "good," or mention that as "the best wine," which was harmless or "innocent" - poculo vini "innocentis." The most useful wine - "utilissimum vinum" - was that which had little strength; and the most wholesome wine - "saluberrimum vinum" - was that which had not been adulterated by "the addition of anything to the 'must' or juice." Pliny expressly says that a good wine was one that was destitute of spirit (lib. iv. c. 13). It should not be assumed, therefore, that the "good wine" was "stronger" than the other: it is rather to be presumed that it was milder.
The wine referred to here was doubtless such as was commonly drunk in Palestine. That was the pure juice of the grape. It was not brandied wine, nor drugged wine, nor wine compounded of various substances, such as we drink in this land. The common wine drunk in Palestine was that which was the simple juice of the grape. we use the word "wine" now to denote the kind of liquid which passes under that name in this country - always containing a considerable portion of alcohol not only the alcohol produced by fermentation, but alcohol "added" to keep it or make it stronger. But we have no right to take that sense of the word, and go with it to the interpretation of the Scriptures. We should endeavor to place ourselves in the exact circumstances of those times, ascertain precisely what idea the word would convey to those who used it then, and apply that sense to the word in the interpretation of the Bible; and there is not the slightest evidence that the word so used would have conveyed any idea but that of the pure juice of the grape, nor the slightest circumstance mentioned in this account that would not be fully met by such a supposition.
No man should adduce This instance in favor of drinking wine unless he can prove that the wine made in the waterpots of Cana was just like the wine which he proposes to drink. The Saviour's example may be always pleaded just as it was; but it is a matter of obvious and simple justice that we should find out exactly what the example was before we plead it. There is, moreover, no evidence that any other part of the water was converted into wine than that which was "drawn out" of the water-casks for the use of the guests. On this supposition, certainly, all the circumstances of the case are met, and the miracle would be more striking. All that was needed was to furnish a "supply" when the wine that had been prepared was nearly exhausted. The object was not to furnish a large quantity for future use. The miracle, too, would in this way be more apparent and impressive. On this supposition, the casks would appear to be filled with water only; as it was drawn out, it was pure wine. Who could doubt, then, that there was the exertion of miraculous power? All, therefore, that has been said about the Redeemer's furnishing a large quantity of wine for the newly-married pair, and about his benevolence in doing it, is wholly gratuitous. There is no evidence of it whatever; and it is not necessary to suppose it in order to an explanation of the circumstances of the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: and when: Gen 43:34; Sol 5:1
but: Psa 104:15; Pro 9:1-6, Pro 9:16-18; Luk 16:25; Rev 7:16, Rev 7:17
Geneva 1599
2:10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have (e) well drunk, then that which is worse: [but] thou hast kept the good wine until now.
(e) Literally, "are drunken". Now this saying, to be drunken, does not always refer to being drunk in the evil sense in the Hebrew language, but sometimes signifies an abundant and plentiful use of wine, which is nonetheless a measured amount, as in (Gen 43:34).
John Gill
2:10 And saith unto him,.... The following words; expressing the common custom used at feasts:
every man at the beginning doth set forth good wine; that is, it is usual with men, when they make entertainments, first to give the guests the best, the most generous, and strongest bodied wine; as being most suitable for them, and they being then better able to bear it, and it being most for the credit of the maker of the feast:
and when men have well drank; not to excess, but freely, so as that they are exhilarated; and their spirits cheerful, but their brains not intoxicated: so the word, as answering to the Hebrew word is used by the Septuagint in Gen 43:34,
then that which is worse; not bad wine, but , "that which is lesser"; a weaker bodied wine, that is lowered, and of less strength, and not so intoxicating, and which is fittest for the guests. So Martial (z) advises Sextilianus, after he had drank the tenth cup, not to drink the best wine, but to ask his host for wine of Laletania, which was a weaker and lower sort of wine.
But thou hast kept the good wine until now; which shows he knew nothing of the miracle wrought. And as the bridegroom here did, in the apprehension of the ruler of the feast, at this his marriage, so does the Lord, the husband of the church, in the marriage feast of the Gospel; and so he will do at the marriage supper of the lamb. The Gospel, which may be compared to wine for its purity, pleasant taste, and generous effects in reviving drooping spirits, refreshing weary persons, and comforting distressed minds, as also for its antiquity, was published before the coming of Christ, in the times of Adam, Noah, Abraham, Moses, David, and the prophets, but in a lower and weaker way; at sundry times, here a little, and there a little, by piecemeals, as it were; and in divers manners, by promises, prophecies, types, shadows, and sacrifices; and was attended with much darkness and bondage: but under the Gospel dispensation, which is compared to a marriage feast, it is more fully dispensed, more clearly published, and more freely ministered. The whole of it is delivered, and with open face beheld; and saints are made free by it; it is set in the strongest and clearest light; the best wine is reserved till now; God has provided some better thing for us, Heb 11:40. And so with respect to the future state of the saints, their best things are kept for them till last. They have many good things now; as the Gospel, Gospel ordinances, the blessings, and promises of grace, the love of God shed abroad in their hearts, presence of God, and communion with Christ, at least at times; all which are better than wine: but then there is an alloy to these; they are lowered by other things, as the corruptions of the heart, the temptations of Satan, the hidings of God's face, and a variety of afflictions; but they shall have their good and best things hereafter, and drink new wine in Christ's Father's kingdom, without any thing to lower and weaken it: they will have full joys, and never fading pleasures, and shall be without sin and sorrow; no more deserted, nor afflicted, and shall be out of the reach of Satan's temptations, and with Christ for evermore. Happy are they that are called to the marriage supper of the Lamb.
(z) A Caupone tibi faex Laletana petatur Si plus quam decics, Sextiliane, bibis. L. 1. Ep. 25.
John Wesley
2:10 And saith - St. John barely relates the words he spoke, which does not imply his approving them. When they have well drunk - does not mean any more than toward the close of the entertainment.
Robert Jamieson, A. R. Fausset and David Brown
2:10 the good wine . . . until now--thus testifying, while ignorant of the source of supply, not only that it was real wine, but better than any at the feast.
2:112:11: Զայս արար սկիզբն նշանաց Յիսուս ՚ի Կանա Գալիլեացւոց, եւ յայտնեաց զփառս իւր. եւ հաւատացի՛ն ՚ի նա աշակերտքն նորա։ բէ
11. Յիսուս այս առաջին նշանն արեց Գալիլիայի Կանա քաղաքում որպէս սկիզբը նշանների եւ յայտնեց իր փառքը, ու նրա աշակերտները հաւատացին նրան:
11 Յիսուս հրաշքներուն սկիզբը այս ըրաւ Գալիլիայի Կանա քաղաքին մէջ եւ իր փառքը յայտնեց ու իր աշակերտները հաւատացին իրեն։
Զայս արար սկիզբն նշանաց Յիսուս ի Կանա Գալիլեացւոց, եւ յայտնեաց զփառս իւր, եւ հաւատացին ի նա աշակերտքն նորա:

2:11: Զայս արար սկիզբն նշանաց Յիսուս ՚ի Կանա Գալիլեացւոց, եւ յայտնեաց զփառս իւր. եւ հաւատացի՛ն ՚ի նա աշակերտքն նորա։ բէ
11. Յիսուս այս առաջին նշանն արեց Գալիլիայի Կանա քաղաքում որպէս սկիզբը նշանների եւ յայտնեց իր փառքը, ու նրա աշակերտները հաւատացին նրան:
11 Յիսուս հրաշքներուն սկիզբը այս ըրաւ Գալիլիայի Կանա քաղաքին մէջ եւ իր փառքը յայտնեց ու իր աշակերտները հաւատացին իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Так положил Иисус начало чудесам в Кане Галилейской и явил славу Свою; и уверовали в Него ученики Его.
2:11  ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ ἰησοῦς ἐν κανὰ τῆς γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.
2:11. Ταύτην (To-the-one-this) ἐποίησεν (it-did-unto) ἀρχὴν (to-a-firsting) τῶν (of-the-ones) σημείων (of-signlets-of,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐν (in) Κανὰ (unto-a-Kana) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) καὶ (and) ἐφανέρωσεν (it-en-manifested) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτοῦ, (of-it,"καὶ (and) ἐπίστευσαν (they-trusted-of) εἰς (into) αὐτὸν (to-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ. (of-it)
2:11. hoc fecit initium signorum Iesus in Cana Galilaeae et manifestavit gloriam suam et crediderunt in eum discipuli eiusThis beginning of miracles did Jesus in Cana of Galilee and manifested his glory. And his disciples believed in him.
11. This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him.
2:11. This was the beginning of the signs that Jesus accomplished in Cana of Galilee, and it manifested his glory, and his disciples believed in him.
2:11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him:

11: Так положил Иисус начало чудесам в Кане Галилейской и явил славу Свою; и уверовали в Него ученики Его.
2:11  ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ ἰησοῦς ἐν κανὰ τῆς γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.
2:11. hoc fecit initium signorum Iesus in Cana Galilaeae et manifestavit gloriam suam et crediderunt in eum discipuli eius
This beginning of miracles did Jesus in Cana of Galilee and manifested his glory. And his disciples believed in him.
2:11. This was the beginning of the signs that Jesus accomplished in Cana of Galilee, and it manifested his glory, and his disciples believed in him.
2:11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Так положил Иисус начало чудесам.. . По наиболее авторитетным кодексам, этому месту надо дать такой перевод: "это (tauthn) сделал Иисус как начало (archn) знамений (t. shmeiwn)". Евангелист рассматривает чудеса Христа как знамения, удостоверяющие божественное Его достоинство и Его Мессианское призвание. В таком смысле и Апостол Павел писал о себе Коринфянам: "признаки (точнее - знамения) апостола (во мне) оказались перед вами всяким терпением, знамениями, чудесами и силами" (2Кор. 12:12). Хотя Христос три дня тому назад дал ученикам Своим доказательства Своего чудесного ведения (1:42-48), но в том случае Он показал Себя только провидцем, а такие бывали и прежде Него. Чудо же в Кане было первым из Его дел, о которых Он Сам говорил, что таких дел не совершал никто до Него (15:24).

Смысл этого знамения и его важность указана в словах: "и явил славу Свою". О какой славе здесь речь? Никакой иной славы здесь нельзя разуметь, кроме божественной славы воплотившегося Логоса, которую созерцали апостолы (1:14). И в дальнейших словах евангелиста: "и уверовали в Него ученики Его" прямо указано действие этого проявления славы воплотившегося Логоса. Ученики Христа постепенно приходили к вере в Него. Сначала их вера находилась в зачаточном состоянии - это было в то время, пока они пребывали с Иоанном Крестителем. Затем эта вера стала уже больше, когда они приблизились ко Христу (1:50), а после проявления Его славы на браке в Кане они достигли такой степени веры, что евангелист нашел возможным сказать о них, что они уверовали во Христа, т. е. убедились, что Он - Мессия и притом Мессия не только в том ограниченном смысле, какого ожидали иудеи, но и существо, стоящее выше обыкновенных посланников Божиих.

Может быть замечание о том, что ученики "уверовали", евангелист сделал ввиду того впечатления, какое, конечно, оказало на учеников пребывание Христа на веселом брачном пиршестве. Будучи воспитаны в строгой школе Иоанна Крестителя, который приучил их поститься (Мф. 9:14), они могли прийти в некоторое недоумение по поводу того отношения к радостям человеческой жизни, которое проявил их новый Учитель, и Сам принявший участие в пиршестве и их приведший сюда. Но теперь, когда Христос Свое право поступать иначе, чем Иоанн, подтвердил чудом, всякие сомнения учеников должны были исчезнуть, и их вера окрепла. И впечатление от чуда в Кане, произведенное на учеников, должно было быть особенно сильно потому, что их прежний учитель не сотворил ни одного чуда (10:41).
Adam Clarke: Commentary on the Bible - 1831
2:11: This beginning of miracles - It was probably the first he ever wrought: - at any rate, it was the first he wrought after his baptism, and the first he wrought publicly.
His glory - His supreme Divinity: Joh 1:14.
His disciples believed on him - Were more abundantly confirmed in their faith, that he was either the promised Messiah, or a most extraordinary prophet, in the fullest intercourse with the ever blessed God.
Albert Barnes: Notes on the Bible - 1834
2:11: This beginning of miracles - This his first public miracle. This is declared by the sacred writer to be a "miracle" - that is, an exertion of divine power, producing a change of the substance of water into wine, which no human power could do.
Manifested forth - Showed; exhibited.
His glory - His power, and proper character as the Messiah; showed that he had divine power, and that God had certainly commissioned him. This is shown to be a real miracle by the following considerations:
1. Real water was placed in the vessels. This the servants believed, and there was no possibility of deception.
2. The water was placed where it was not customary to keep wine. It could not be pretended that it was merely a mixture of water and wine.
3. It was judged to be wine without knowing whence it came. There was no agreement between Jesus and the governor of the feast to impose on the guests.
4. It was a change which nothing but divine power could effect. He that can change water into a substance like the juice of the grape must be clothed with divine power.
Believed on him - This does not mean that they did not believe on him beforehand, but that their faith was confirmed or strengthened. They saw a miracle, and it satisfied them that he was the Messiah. "Before this" they "believed" on the testimony of John, and from conversation with Jesus -51; now they saw that he was invested with almighty power, and their faith was established.
From this narrative we may learn:
1. That marriage is honorable, and that Jesus, if sought, will not refuse his presence and blessing on such an occasion.
2. On such an occasion the presence and approbation of Christ should be sought. No compact formed on earth is more important; none enters so deeply into our comfort in this world; perhaps none will so much affect our destiny in the world to come. It should be entered into, then, in the fear of God.
3. On all such occasions, our conduct should be such that the presence of Jesus would be no interruption or disturbance. He is holy. He is always present in every place; and on all festival occasions our deportment should be such as that we should welcome the presence of the Lord Jesus Christ. "That is not a proper stale of feeling or employment which would be interrupted by the presence of the Saviour."
4. Jesus delighted to do good. In the very beginning of his ministry he worked a miracle to show his benevolence. This was the appropriate commencement of a life in which he was to go about doing good. He seized every opportunity of doing it; and at a marriage feast, as well as among the sick and poor, he showed the character which he always sustained - that of a benefactor of mankind.
5. An argument cannot be drawn from this instance in favor of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely.
6. Nor can an argument be drawn from this case in favor even of drinking wine such as we have. The common wine of Judea was the pure juice of the grape, without any mixture of alcohol, and was harmless. It was the common drink of the people, and did not tend to produce intoxication. "Our" wines are a "mixture" of the juice of the grape and of brandy, and often of infusions of various substances to give it color and taste, and the appearance of wine. Those wines are little less injurious than brandy, and the habit of drinking them should be classed with the drinking of all other liquid fires.
The following table will show the danger of drinking the "wines" that are in common use:
Wine Alcohol Content Brandy has fifty-three parts and 39 hundredths in a hundred of alcohol, or 5339 percent Rum 5368 percent Whisky Scotch.. 5432 percent Holland Gin. 5160 percent Port Wine, highest kind 583 percent Port Wine, lowest kind 140 percent Madeira, highest kind 2942 percent Madeira, lowest kind 934 percent Lisbon 894 percent Malaga 726 percent Red Champagne 130 percent White 280 percent Currant Wine 2025 percent
It follows that a man who drinks two glasses of most of the wines used has taken as much alcohol as if he had taken one glass of brandy or whisky, and why should he not as well drink the alcohol in the brandy as in the wine? What difference can it make in morals? What difference in its effects on his system? The experience of the world has shown that water, pure water, is the most wholesome, safe, and invigorating drink for man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: beginning: Joh 1:17; Exo 4:9, Exo 7:19-21; Ecc 9:7; Mal 2:2; Co2 4:17; Gal 3:10-13
did: Joh 1:50, Joh 3:2, Joh 4:46
manifested: Joh 1:14, Joh 5:23, Joh 12:41, Joh 14:9-11, Joh 14:13; Deu 5:24; Psa 72:19, Psa 96:3; Isa 40:5; Co2 3:18, Co2 4:6
and his: Joh 11:15, Joh 20:30, Joh 20:31; Jo1 5:13
John Gill
2:11 This beginning of miracles,.... This miracle of turning water into wine, was the first miracle Christ ever wrought, either in public or private; for as for what miracles he is said to do in his infancy, there is no reason to give credit to them: and this he
did in Cana of Galilee; not that this was only the first he did in that place; he afterwards working another there, namely, the cure of a nobleman's son, Jn 4:46, but the first he did any where, and it was in this place; and which the Syriac and Persic versions again call Kotne of Galilee; See Gill on Jn 2:1;
and manifested forth his glory; the glory of his deity and divine sonship, which was hid by his assumption of human nature, but broke forth and showed itself in his miraculous operations, and particularly in this:
and his disciples believed on him; the above five disciples; see Jn 2:2; whom he had called, and who were with him at this marriage, and were made acquainted with this miracle: and though they believed in him before, and had declared, and professed him to be the Messiah, Moses and the prophets spoke of, and the Son of God, and King of Israel; yet they were, by this miracle, more and more confirmed in the faith of these things: besides, others might be made his disciples at this time, and be hereby brought to believe in him.
John Wesley
2:11 And his disciples believed - More steadfastly.
Robert Jamieson, A. R. Fausset and David Brown
2:11 manifested forth his glory--Nothing in the least like this is said of the miracles of prophet or apostle, nor could without manifest blasphemy be said of any mere creature. Observe, (1) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle--the noblest sanction that could be given to that God-given institution. (2) As the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and "manifested forth the glory" of His entire Mission. (3) As Christ countenanced our seasons of festivity, so also that greater fulness which befits such; so far was He from encouraging that asceticism which has since been so often put for all religion. (4) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures.
2:122:12: Յետ այսորիկ է՛ջ Յիսուս ՚ի Կափառնաում, ինքն եւ մա՛յր իւր եւ եղբարք իւր. եւ ա՛նդ լինէր՝ ո՛չ բազում ինչ աւուրս[1620]։ [1620] Յօրինակին պակասէր. Էջ Յիսուս ՚ի Կափ՛՛։
12. Սրանից յետոյ Յիսուս Կափառնայում իջաւ իր մօր եւ իր եղբայրների հետ[5]. եւ այնտեղ մնաց միայն մի քանի օր:[5] 5. Յունարէնն աւելացնում է եւ աշակերտների:
12 Յետոյ Յիսուս Կափառնայում իջաւ, ինք եւ իր մայրը ու իր եղբայրները եւ իր աշակերտները, բայց շատ օրեր հոն չկեցան։
Յետ այսորիկ էջ ի Կափառնայում, ինքն եւ մայր իւր եւ եղբարք իւր[4]. եւ անդ լինէր ոչ բազում ինչ աւուրս:

2:12: Յետ այսորիկ է՛ջ Յիսուս ՚ի Կափառնաում, ինքն եւ մա՛յր իւր եւ եղբարք իւր. եւ ա՛նդ լինէր՝ ո՛չ բազում ինչ աւուրս[1620]։
[1620] Յօրինակին պակասէր. Էջ Յիսուս ՚ի Կափ՛՛։
12. Սրանից յետոյ Յիսուս Կափառնայում իջաւ իր մօր եւ իր եղբայրների հետ[5]. եւ այնտեղ մնաց միայն մի քանի օր:
[5] 5. Յունարէնն աւելացնում է եւ աշակերտների:
12 Յետոյ Յիսուս Կափառնայում իջաւ, ինք եւ իր մայրը ու իր եղբայրները եւ իր աշակերտները, բայց շատ օրեր հոն չկեցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: После сего пришел Он в Капернаум, Сам и Матерь Его, и братья его, и ученики Его; и там пробыли немного дней.
2:12  μετὰ τοῦτο κατέβη εἰς καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ [αὐτοῦ] καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.
2:12. ΜΕΤΑ (With) ΤΟΥΤΟ (to-the-one-this) κατέβη (it-had-stepped-down) εἰς (into) Καφαρναοὺμ (to-a-Karfarnaoum,"αὐτὸς (it) καὶ (and) ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ, (of-it,"καὶ (and) ἐκεῖ (thither) ἔμειναν (they-stayed) οὐ (not) πολλὰς ( to-much ) ἡμέρας. (to-days)
2:12. post hoc descendit Capharnaum ipse et mater eius et fratres eius et discipuli eius et ibi manserunt non multis diebusAfter this, he went down to Capharnaum, he and his mother and his brethren and his disciples: and they remained there not many days.
12. After this he went down to Capernaum, he, and his mother, and brethren, and his disciples: and there they abode not many days.
2:12. After this, he descended to Capernaum, with his mother and his brothers and his disciples, but they did not remain there for many days.
2:12. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.
After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days:

12: После сего пришел Он в Капернаум, Сам и Матерь Его, и братья его, и ученики Его; и там пробыли немного дней.
2:12  μετὰ τοῦτο κατέβη εἰς καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ [αὐτοῦ] καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.
2:12. post hoc descendit Capharnaum ipse et mater eius et fratres eius et discipuli eius et ibi manserunt non multis diebus
After this, he went down to Capharnaum, he and his mother and his brethren and his disciples: and they remained there not many days.
2:12. After this, he descended to Capernaum, with his mother and his brothers and his disciples, but they did not remain there for many days.
2:12. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: После чуда в Кане Христос отправился в Капернаум с Матерью, братьями Своими (о братьях Христа - см. толкование на Мф. 1:25) и учениками. Почему Христос пошел в Капернаум, объяснением к этому служит то обстоятельство, что трое из пяти учеников Христа жили в этом городе - именно Петр, Андрей и Иоанн (Мк. 1:19, 21, 29). Они могли продолжать здесь занятия рыбачеством, не переставая пребывать в общении со Христом. Может быть, и два другие ученика, Филипп и Нафанаил, нашли здесь для себя работу. Но что означало пришествие в Капернаум Матери и братьев Христа? Всего вероятнее то предположение, что вся семья Иисуса Христа решила покинуть Назарет. И действительно, из синоптических Евангелий видно, что скоро Капернаум стал постоянным местопребыванием Христа и Его семьи (Мф. 9:1; Мк. 2:1; Мф. 12:46). В Назарете же остались только сестры Христа, очевидно, уже выданные замуж (Мф. 13:56).

О Капернауме - см. Мф. 4:13.

Пришел - точнее: сошел. Дорога из Каны в Капернаум шла под гору.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. 13 And the Jews' passover was at hand, and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not my Father's house a house of merchandise. 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up. 18 Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.

Here we have,

I. The short visit Christ made to Capernaum, v. 12. It was a large and populous city, about a day's journey from Cana; it is called his own city (Matt. ix. 1), because he made it his head-quarters in Galilee, and what little rest he had was there. It was a place of concourse, and therefore Christ chose it, that the fame of his doctrine and miracles might thence spread the further. Observe,

1. The company that attended him thither: his mother, his brethren, and his disciples. Wherever Christ went, (1.) He would not go alone, but would take those with him who had put themselves under his guidance, that he might instruct them, and that they might attest his miracles. (2.) He could not go alone, but they would follow him, because they liked the sweetness either of his doctrine or of his wine, ch. vi. 26. His mother, though he had lately given her to understand that in the works of his ministry he should pay no more respect to her than to any other person, yet followed him; not to intercede with him, but to learn of him. His brethren also and relations, who were at the marriage and were wrought upon by the miracle there, and his disciples, who attended him wherever he went. It should seem, people were more affected with Christ's miracles at first than they were afterwards, when custom made them seem less strange.

2. His continuance there, which was at this time not many days, designing now only to begin the acquaintance he would afterwards improve there. Christ was still upon the remove, would not confine his usefulness to one place, because many needed him. And he would teach his followers to look upon themselves but as sojourners in this world, and his ministers to follow their opportunities, and go where their work led them. We do not now find Christ in the synagogues, but he privately instructed his friends, and thus entered upon his work by degrees. It is good for young ministers to accustom themselves to pious and edifying discourse in private, that they may with the better preparation, and greater awe, approach their public work. He did not stay long at Capernaum, because the passover was at hand, and he must attend it at Jerusalem; for every thing is beautiful in its season. The less good must give way to the greater, and all the dwellings of Jacob must give place to the gates of Zion.

II. The passover he kept at Jerusalem; it is the first after his baptism, and the evangelist takes notice of all the passovers he kept henceforward, which were four in all, the fourth that at which he suffered (three years after this), and half a year was now past since his baptism. Christ, being made under the law, observed the passover at Jerusalem; see Exod. xxiii. 17. Thus he taught us by his example a strict observance of divine institutions, and a diligent attendance on religious assemblies. He went up to Jerusalem when the passover was at hand, that he might be there with the first. It is called the Jews' passover, because it was peculiar to them (Christ is our Passover); now shortly God will no longer own it for his. Christ kept the passover at Jerusalem yearly, ever since he was twelve years old, in obedience to the law; but now that he has entered upon his public ministry we may expect something more from him than before; and two things we are here told he did there:--

1. He purged the temple, v. 14-17. Observe here,

(1.) The first place we find him in at Jerusalem was the temple, and, it should seem, he did not make any public appearance till he came thither; for his presence and preaching there were that glory of the latter house which was to exceed the glory of the former, Hag. ii. 9. It was foretold (Mal. iii. 1): I will send my messenger, John Baptist; he never preached in the temple, but the Lord, whom ye seek, he shall suddenly come to his temple, suddenly after the appearing of John Baptist; so that this was the time, and the temple the place, when, and where, the Messiah was to be expected.

(2.) The first work we find him at in the temple was the purging of it; for so it was foretold there (Mal. iii. 2, 3): He shall sit as a refiner and purify the sons of Levi. Now was come the time of reformation. Christ came to be the great reformer; and, according to the method of the reforming kings of Judah, he first purged out what was amiss (and that used to be passover-work too, as in Hezekiah's time, 2 Chron. xxx. 14, 15, and Josiah's, 2 Kings xxiii. 4, &c.), and then taught them to do well. First purge out the old leaven, and then keep the feast. Christ's design in coming into the world was to reform the world; and he expects that all who come to him should reform their hearts and lives, Gen. xxxv. 2. And this he has taught us by purging the temple. See here,

[1.] What were the corruptions that were to be purged out. He found a market in one of the courts of the temple, that which was called the court of the Gentiles, within the mountain of that house. There, First, They sold oxen, and sheep, and doves, for sacrifice; we will suppose, not for common use, but for the convenience of those who came out of the country, and could not bring their sacrifices in kind along with them; see Deut. xiv. 24-26. This market perhaps had been kept by the pool of Bethesda (ch. v. 2), but was admitted into the temple by the chief priests, for filthy lucre; for, no doubt, the rents for standing there, and fees for searching the beasts sold there, and certifying that they were without blemish, would be a considerable revenue to them. Great corruptions in the church owe their rise to the love of money, 1 Tim. vi. 5, 10. Secondly, They changed money, for the convenience of those that were to pay a half-shekel in specie every year, by way of poll, for the service of the tabernacle (Exod. xxx. 12), and no doubt they got by it.

[2.] What course our Lord took to purge out those corruptions. He had seen these in the temple formerly, when he was in a private station; but never went about to drive them out till now, when he had taken upon him the public character of a prophet. He did not complain to the chief priests, for he knew they countenanced those corruptions. But he himself,

First, Drove out the sheep and oxen, and those that sold them, out of the temple. He never used force to drive any into the temple, but only to drive those out that profaned it. He did not seize the sheep and oxen for himself, did not distrain and impound them, though he found them damage faissant-actual trespassers upon his Father's ground; he only drove them out, and their owners with them. He made a scourge of small cords, which probably they had led their sheep and oxen with, and thrown them away upon the ground, whence Christ gathered them. Sinners prepare the scourges with which they themselves will be driven out from the temple of the Lord. He did not make a scourge to chastise the offenders (his punishments are of another nature), but only to drive out the cattle; he aimed no further than at reformation. See Rom. xiii. 3, 4; 2 Cor. x. 8.

Secondly, He poured out the changers' money, to kerma--the small money--the Nummorum Famulus. In pouring out the money, he showed his contempt of it; he threw it to the ground, to the earth as it was. In overthrowing the tables, he showed his displeasure against those that make religion a matter of worldly gain. Money-changers in the temple are the scandal of it. Note, In reformation, it is good to make thorough work; he drove them all out; and not only threw out the money, but, in overturning the tables, threw out the trade too.

Thirdly, He said to them that sold doves (sacrifices for the poor), Take these things hence. The doves, though they took up less room, and were a less nuisance than the oxen and sheep, yet must not be allowed there. The sparrows and swallows were welcome, that were left to God's providence (Ps. lxxxiv. 3), but not the doves, that were appropriated to man's profit. God's temple must not be made a pigeon-house. But see Christ's prudence in his zeal. When he drove out the sheep and oxen, the owners might follow them; when he poured out the money, they might gather it up again; but, if he had turned the doves flying, perhaps they could not have been retrieved; therefore to them that sold doves he said, Take these things hence. Note, Discretion must always guide and govern our zeal, that we do nothing unbecoming ourselves, or mischievous to others.

Fourthly, He gave them a good reason for what he did: Make not my Father's house a house of merchandise. Reason for conviction should accompany force for correction.

a. Here is a reason why they should not profane the temple, because it was the house of God, and not to be made a house of merchandise. Merchandise is a good thing in the exchange, but not in the temple. This was, (a.) to alienate that which was dedicated to the honour of God; it was sacrilege; it was robbing God. (b.) It was to debase that which was solemn and awful, and to make it mean. (c.) It was to disturb and distract those services in which men ought to be most solemn, serious, and intent. It was particularly an affront to the sons of the stranger in their worship to be forced to herd themselves with the sheep and oxen, and to be distracted in their worship by the noise of a market, for this market was kept in the court of the Gentiles. (d.) It was to make the business of religion subservient to a secular interest; for the holiness of the place must advance the market, and promote the sale of their commodities. Those make God's house a house of merchandise, [a.] Whose minds are filled with cares about worldly business when they are attending on religious exercises, as those, Amos viii. 5; Ezek. xxxiii. 31. [b.] Who perform divine offices for filthy lucre, and sell the gifts of the Holy Ghost, Acts viii. 18.

b. Here is a reason why he was concerned to purge it, because it was his Father's house. And, (a.) Therefore he had authority to purge it, for he was faithful, as a Son over his own house. Heb. iii. 5, 6. In calling God his Father, he intimates that he was the Messiah, of whom it was said, He shall build a house for my name, and I will be his Father, 2 Sam. vii. 13, 14. (b.) Therefore he had a zeal for the purging of it: "It is my Father's house, and therefore I cannot bear to see it profaned, and him dishonoured." Note, If God be our Father in heaven, and it be therefore our desire that his name may be sanctified, it cannot but be our grief to see it polluted. Christ's purging the temple thus may justly be reckoned among his wonderful works. Inter omnia signa quæ fecit Dominus, hoc mihi videtur esse mirabilius--Of all Christ's wonderful works this appears to me the most wonderful.--Hieron. Considering, [a.] That he did it without the assistance of any of his friends; probably it had been no hard matter to have raised the mob, who had a great veneration for the temple, against these profaners of it; but Christ never countenanced any thing that was tumultuous or disorderly. There was one to uphold, but his own arm did it. [b.] That he did it without the resistance of any of his enemies, either the market-people themselves, or the chief priests that gave them their licences, and had the posse templi--temple force, at their command. But the corruption was too plain to be justified; sinners' own consciences are reformers' best friends; yet that was not all, there was a divine power put forth herein, a power over the spirits of men; and in this non-resistance of theirs that scripture was fulfilled (Mal. iii. 2, 3), Who shall stand when he appeareth?

Fifthly, Here is the remark which his disciples made upon it (v. 17): They remembered that it was written, The Zeal of thine house hath eaten me up. They were somewhat surprised at first to see him to whom they were directed as the Lamb of God in such a heat, and him whom they believed to be the King of Israel take so little state upon him as to do this himself; but one scripture came to their thoughts, which taught them to reconcile this action both with the meekness of the Lamb of God and with the majesty of the King of Israel; for David, speaking of the Messiah, takes notice of his zeal for God's house, as so great that it even ate him up, it made him forget himself, Ps. lxix. 9. Observe, 1. The disciples came to understand the meaning of what Christ did, by remembering the scriptures: They remembered now that it was written. Note, The word of God and the works of God do mutually explain and illustrate each other. Dark scriptures are expounded by their accomplishment in providence, and difficult providences are made easy by comparing them with the scriptures. See of what great use it is to the disciples of Christ to be ready and mighty in the scriptures, and to have their memories well stored with scripture truths, by which they will be furnished for every good work, 2. The scripture they remembered was very apposite: The zeal of thine house hath eaten me up. David was in this a type of Christ that he was zealous for God's house, Ps. cxxxii. 2, 3. What he did for it was with all his might; see 1 Chron. xxix. 2. The latter part of that verse (Ps. lxix. 9) is applied to Christ (Rom. xv. 3), as the former part of it here. All the graces that were to be found among the Old-Testament saints were eminently in Christ, and particularly this of zeal for the house of God, and in them, as they were patterns to us, so they were types of him. Observe, (1.) Jesus Christ was zealously affected to the house of God, his church: he loved it, and was always jealous for its honour and welfare. (2.) This zeal did even eat him up; it made him humble himself, and spend himself, and expose himself. My zeal has consumed me, Ps. cxix. 139. Zeal for the house of God forbids us to consult our own credit, ease, and safety, when they come in competition with our duty and Christ's service, and sometimes carries on our souls in our duty so far and so fast that our bodies cannot keep pace with them, and makes us as deaf as our Master was to those who suggested, Spare thyself. The grievances here redressed might seem but small, and such as should have been connived at; but such was Christ's zeal that he could not bear even those that sold and bought in the temple. Si ibi ebrios inveniret quid faceret Dominus! (saith St. Austin.) If he had found drunkards in the temple, how much more would he have been displeased!

2. Christ, having thus purged the temple, gave a sign to those who demanded it to prove his authority for so doing. Observe here,

(1.) Their demand of a sign: Then answered the Jews, that is the multitude of the people, with their leaders. Being Jews, they should rather have stood by him, and assisted him to vindicate the honour of their temple; but, instead of this, they objected against it. Note, Those who apply themselves in good earnest to the work of reformation must expect to meet with opposition. When they could object nothing against the thing itself, they questioned his authority to do it: "What sign showest thou unto us, to prove thyself authorized and commissioned to do these things?" It was indeed a good work to purge the temple; but what had he to do to undertake it, who was in no office there? They looked upon it as an act of jurisdiction, and that he must prove himself a prophet, yea, more than a prophet. But was not the thing itself sign enough? His ability to drive so many from their posts, without opposition, was a proof of his authority; he that was armed with such a divine power was surely armed with a divine commission. What ailed these buyers and sellers, that they fled, that they were driven back? Surely it was at the presence of the Lord (Ps. cxiv. 5, 7), no less a presence.

(2.) Christ's answer to this demand, v. 19. He did not immediately work a miracle to convince them, but gave them a sign in something to come, the truth of which must appear by the event, according to Deut. xviii. 21, 22.

Now, [1.] The sign that he gives them is his own death and resurrection. He refers them to that which would be, First, His last sign. If they would not be convinced by what they saw and heard, let them wait. Secondly, The great sign to prove him to be the Messiah; for concerning him it was foretold that he should be bruised (Isa. liii. 5), cut off (Dan. ix. 26), and yet that he should not see corruption, Ps. xvi. 10. These things were fulfilled in the blessed Jesus, and therefore truly he was the Son of God, and had authority in the temple, his Father's house.

[2.] He foretels his death and resurrection, not in plain terms, as he often did to his disciples, but in figurative expressions; as afterwards, when he gave this for a sign, he called it the sign of the prophet Jonas, so here, Destroy this temple, and in three days I will raise it up. Thus he spoke in parables to those who were willingly ignorant, that they might not perceive, Matt. xiii. 13, 14. Those that will not see shall not see. Nay, this figurative speech used here proved such a stumbling-block to them that it was produced in evidence against him at his trial to prove him a blasphemer. Matt. xxvi. 60, 61. Had they humbly asked him the meaning of what he said, he would have told them, and it had been a savour of life unto life to them, but they were resolved to cavil, and it proved a savour of death unto death. They that would not be convinced were hardened, and the manner of expressing this prediction occasioned the accomplishment of the prediction itself. First, He foretels his death by the Jews' malice, in these words, Destroy you this temple; that is, "You will destroy it, I know you will. I will permit you to destroy it." Note, Christ, even at the beginning of his ministry, had a clear foresight of all his sufferings at the end of it, and yet went on cheerfully in it. It is good, at setting out, to expect the worst. Secondly, He foretels his resurrection by his own power: In three days I will raise it up. There were others that were raised, but Christ raised himself, resumed his own life.

[3.] He chose to express this by destroying and re-edifying the temple, First, Because he was now to justify himself in purging the temple, which they had profaned; as if he had said, "You that defile one temple will destroy another; and I will prove my authority to purge what you have defiled by raising what you will destroy." The profaning of the temple is the destroying of it, and its reformation its resurrection. Secondly, Because the death of Christ was indeed the destruction of the Jewish temple, the procuring cause of it; and his resurrection was the raising up of another temple, the gospel church, Zech. vi. 12. The ruins of their place and nation (ch. xi. 48) were the riches of the world. See Amos ix. 11; Acts xv. 16.

(3.) Their cavil at this answer: "Forty and six years was this temple in building, v. 20. Temple work was always slow work, and canst thou make such quick work of it?" Now here, [1.] They show some knowledge; they could tell how long the temple was in building. Dr. Lightfoot computes that it was just forty-six years from the founding of Zerubbabel's temple, in the second year of Cyrus, to the complete settlement of the temple service, in the 32nd year of Artaxerxes; and the same from Herod's beginning to build this temple, in the 18th year of his reign, to this very time, when the Jews said that this as just forty-six years: okodomethe--hath this temple been built. [2.] They show more ignorance, First, Of the meaning of Christ's words. Note, Men often run into gross mistakes by understanding that literally which the scripture speaks figuratively. What abundance of mischief has been done by interpreting, This is my body, after a corporal and carnal manner! Secondly, Of the almighty power of Christ, as if he could do no more than another man. Had they known that this was he who built all things in six days they would not have made it such an absurdity that he should build a temple in three days.

(4.) A vindication of Christ's answer from their cavil. The difficulty is soon solved by explaining the terms: He spoke of the temple of his body, v. 21. Though Christ had discovered a great respect for the temple, in purging it, yet he will have us know that the holiness of it, which he was so jealous for, was but typical, and leads us to the consideration of another temple of which that was but a shadow, the substance being Christ, Heb. ix. 9; Col. ii. 17. Some think that when he said, Destroy this temple, he pointed to his own body, or laid his hand upon it; however, it is certain that he spoke of the temple of his body. Note, The body of Christ is the true temple, of which that at Jerusalem was a type. [1.] Like the temple, it was built by immediate divine direction: "A body hast thou prepared me," 1 Chron. xxviii. 19. [2.] Like the temple, it was a holy house; it is called that holy thing. [3.] It was, like the temple, the habitation of God's glory; there the eternal Word dwelt, the true shechinah. He is Emmanuel--God with us. [4.] The temple was the place and medium of intercourse between God and Israel: there God revealed himself to them; there they presented themselves and their services to him. Thus by Christ God speaks to us, and we speak to him. Worshippers looked towards that house, 1 Kings viii. 30, 35. So we must worship God with an eye to Christ.

(5.) A reflection which the disciples made upon this, long after, inserted here, to illustrate the story (v. 22): When he was risen from the dead, some years after, his disciples remembered that he had said this. We found them, v. 17, remembering what had been written before of him, and here we find them remembering what they had heard from him. Note, The memories of Christ's disciples should be like the treasure of the good house-holder, furnished with things both new and old, Matt. xiii. 52. Now observe,

[1.] When they remembered that saying: When he was risen from the dead. It seems, they did not at this time fully understand Christ's meaning, for they were as yet but babes in knowledge; but they laid up the saying in their hearts, and afterwards it became both intelligible and useful. Note, It is good to hear for the time to come, Isa. xlii. 23. The juniors in years and profession should treasure up those truths of which at present they do not well understand either the meaning or the use, for they will be serviceable to them hereafter, when they come to greater proficiency. It was said of the scholars of Pythagoras that his precepts seemed to freeze in them till they were forty years old, and then they began to thaw; so this saying of Christ revived in the memories of his disciples when he was risen from the dead; and why the? First, Because then the Spirit was poured out to bring things to their remembrance which Christ had said to them, and to make them both easy and ready to them, ch. xiv. 26. That very day that Christ rose form the dead he opened their understandings, Luke xxiv. 45. Secondly, Because then this saying of Christ was fulfilled. When the temple of his body had been destroyed and was raised again, and that upon the third day, then they remembered this among other words which Christ had said to this purport. Note, It contributes much to the understanding of the scripture to observe the fulfilling of the scripture. The event will expound the prophecy.

[2.] What use they made of it: They believed the scripture, and the word that Jesus had said; their belief of these was confirmed and received fresh support and vigour. They were slow of heart to believe (Luke xxiv. 25), but they were sure. The scripture and the word of Christ are here put together, not because they concur and exactly agree together, but because they mutually illustrate and strengthen each other. When the disciples saw both what they had read in the Old Testament, and what they had heard from Christ's own mouth, fulfilled in his death and resurrection, they were the more confirmed in their belief of both.
Albert Barnes: Notes on the Bible - 1834
2:12: To Capernaum - See the notes at Mat 4:13.
Not many days - The reason why he remained there no longer was that the Passover was near, and they went up to Jerusalem to attend it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Capernaum: Joh 6:17; Mat 4:13, Mat 11:23
and his brethren: Joh 7:3-5; Mat 12:46, Mat 13:55, Mat 13:56; Mar 6:3; Act 1:13, Act 1:14; Co1 9:5; Gal 1:19
Geneva 1599
2:12 After this he went down to Capernaum, he, and his mother, and his (f) brethren, and his disciples: and they continued there not many days.
(f) That is, his cousins.
John Gill
2:12 After this he went down to Capernaum,.... After he had been at Cana, and at the wedding there: after he had wrought the miracle of turning water into wine; and after he had manifested forth the glory of his deity thereby, and had confirmed the faith of his disciples, he departed from thence, and went lower into the country of Galilee, to Capernaum, a city near the sea of Tiberias; and which, from henceforward, he made the more usual place of his residence, and whither he frequently resorted, and therefore it is called his city, Mt 9:1. This refers not to the same journey recorded in Mt 4:12, for that was after John was cast into prison, whereas this was before; see Jn 3:24; the company that went with him, are as follow,
he, and his mother; who had been with him at Cana, and was a principal person at the wedding: and she now returning home, he accompanies her, to see her to her own habitation; or to settle her in Capernaum, whilst he went about discharging his public ministry.
And his brethren; or near kinsmen, according to the flesh, the sons of Alphaeus, or Cleophas, and Mary, sister to the mother of our Lord; whose names were James, Joses, Simon, and Judas, three of which afterwards became his apostles:
and his disciples: as many as he had yet called, which were Andrew, and the disciple that followed Jesus with him, and Simon Peter, and Philip, and Nathanael,
and they continued there not many days; not because of the impenitence, unbelief, and wickedness of the place, but for the reason following.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Capernaum--on the Sea of Galilee. (See on Mt 9:1).
his mother and his brethren--(See on Lk 2:51, and Mt 13:54-56).
2:132:13: Եւ էր՝ մե՛րձ զատիկն Հրէից, եւ ե՛լ Յիսուս յԵրուսաղէմ։
13. Հրեաների զատիկը մօտ էր, եւ Յիսուս Երուսաղէմ ելաւ:
13 Հրէից զատիկը մօտ էր, ուստի Յիսուս Երուսաղէմ գնաց։
Եւ էր մերձ զատիկն Հրէից, եւ ել Յիսուս յԵրուսաղէմ:

2:13: Եւ էր՝ մե՛րձ զատիկն Հրէից, եւ ե՛լ Յիսուս յԵրուսաղէմ։
13. Հրեաների զատիկը մօտ էր, եւ Յիսուս Երուսաղէմ ելաւ:
13 Հրէից զատիկը մօտ էր, ուստի Յիսուս Երուսաղէմ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Приближалась Пасха Иудейская, и Иисус пришел в Иерусалим
2:13  καὶ ἐγγὺς ἦν τὸ πάσχα τῶν ἰουδαίων, καὶ ἀνέβη εἰς ἱεροσόλυμα ὁ ἰησοῦς.
2:13. Καὶ (And) ἐγγὺς (near) ἦν (it-was) τὸ (the-one) πάσχα (a-Pascha) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"καὶ (and) ἀνέβη (it-had-stepped-up) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma,"ὁ (the-one) Ἰησοῦς. (an-Iesous)
2:13. et prope erat pascha Iudaeorum et ascendit Hierosolyma IesusAnd the pasch of the Jews was at hand: and Jesus went up to Jerusalem.
13. And the passover of the Jews was at hand, and Jesus went up to Jerusalem.
2:13. And the Passover of the Jews was near, and so Jesus ascended to Jerusalem.
2:13. And the Jews’ passover was at hand, and Jesus went up to Jerusalem,
And the Jews' passover was at hand, and Jesus went up to Jerusalem:

13: Приближалась Пасха Иудейская, и Иисус пришел в Иерусалим
2:13  καὶ ἐγγὺς ἦν τὸ πάσχα τῶν ἰουδαίων, καὶ ἀνέβη εἰς ἱεροσόλυμα ὁ ἰησοῦς.
2:13. et prope erat pascha Iudaeorum et ascendit Hierosolyma Iesus
And the pasch of the Jews was at hand: and Jesus went up to Jerusalem.
2:13. And the Passover of the Jews was near, and so Jesus ascended to Jerusalem.
2:13. And the Jews’ passover was at hand, and Jesus went up to Jerusalem,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: По обычаю богомольцев, Христос тотчас же по прибытии в Иерусалим посетил храм. Здесь, конечно, главным образом, во внешнем дворе, служившем местом, где позволено было молиться язычникам, а отчасти и в храмовых галереях, Он нашел людей, которые продавали богомольцам жертвенных животных или заняты были разменом денег, так как к Пасхе каждый еврей обязан был внести подать на храм (дидрахму см. Мф. 17:24) и непременно древнееврейской монетой, которая и предлагалась богомольцам менялами. Монета, которую требовалось вносить в храмовую сокровищницу, была полусикль (на наши деньги сорок коп.).
Adam Clarke: Commentary on the Bible - 1831
2:13: And the Jews' passover was at hand - This was the reason why he stayed but a few days at Capernaum, Joh 2:12, as he wished to be present at the celebration of this feast at Jerusalem.
This was the first passover after Christ's baptism. The second is mentioned, Luk 6:1. The third, Joh 6:4. And the fourth, which was that at which he was crucified, Joh 11:55. From which it appears,
1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, Dan 9:27. And,
2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin.
Albert Barnes: Notes on the Bible - 1834
2:13: The Jews' passover - The feast among the Jews called the Passover. See the notes at Mat. 26:2-17.
And Jesus went up to Jerusalem - Every male among the Jews was required to appear at this feast. Jesus, in obedience to the law, went up to observe it. This is the first Passover on which he attended after he entered on the work of the ministry. It is commonly supposed that he observed three others one recorded Luk 6:1; another Joh 6:4, and the last one on the night before he was crucified, Joh 11:55. As his baptism when he entered on his ministry had taken place some time before this - probably not far from six months - it follows that the period of his ministry was not far from three years and a half, agreeably to the prophecy in Dan 9:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: passover: Joh 2:23, Joh 5:1, Joh 6:4, Joh 11:55; Exo 12:6-14; Num 28:16-25; Deu 16:1-8, Deu 16:16; Luk 2:41
Geneva 1599
2:13 (3) And the Jews' passover was at hand, and Jesus went up to Jerusalem,
(3) Christ being made subject to the law for us, satisfies the law of the passover.
John Gill
2:13 And the Jews' passover was at hand,.... That feast which was kept on the fourteenth day of Nisan, in commemoration of the Lord's passing over, and by the houses of the Israelites, when he slew the firstborn in Egypt: and it is called the Jews' passover, because they only were obliged to keep it: nor was it obligatory upon the Gentiles; and, besides, was now abolished when John wrote this Gospel, though still retained by the Jews. And moreover, John was now among the Gentiles, and for whose sake he penned this Gospel; and therefore so distinguishes this feast, which was typical of the Christian passover, or of Christ our passover that is sacrificed for us. This was the first "passover" after Christ's baptism, which is generally thought to have been about half a year before; though so much time cannot be made out from the scriptural account; for from his baptism, to his return out of the wilderness to John, were forty days; and from thence, to his coming to Cana, four or, five days more; and perhaps he might be seven days in Cana; for so long a wedding was usually kept; and his stay at Capernaum was but a few days; all which do not amount to above eight or nine weeks at most: the second passover after this, is, by some, thought to be the feast mentioned in Jn 5:1, and the third in Jn 6:4, and the fourth and last, at which he suffered, in Jn 18:28. The Evangelist John is the only writer that gives an account of the passovers after Christ entered on his public ministry; by which is known the duration of it, which is generally thought to be about three years and a half. "Three years and a half", the Jews say (a), the Shekinah sat upon the Mount of Olives, expecting that the Israelites would repent, but they did not; and this seems to be the term of time for disciples to learn of their masters: it is said (b), one came from Athens to Jerusalem, and he served "three years and a half" to learn the doctrine of wisdom, and he learned it not.
And Jesus went up to Jerusalem; not alone, but his disciples with him, as appears from Jn 2:17, to keep the passover as he had been wont to do, and as the law required; and he being under the law, as a son of Abraham, and the surety of his people, it became him to fulfil all righteousness, ceremonial, as well as moral, and which he strictly observed. He is said to go up to Jerusalem, because that stood on higher ground than the low lands of Galilee, and was the only place where the passover might be kept; see Deut 16:2.
(a) Praefat. Echa Rabbati, fol. 40. 4. (b) Echa Rabbati, fol. 44. 4.
2:142:14: Եւ եգիտ ՚ի տաճարին՝ զի վաճառէին զարջառս եւ զոչխարս եւ զաղաւնիս, եւ զլումայափողսն որ նստէին[1621]։ [1621] Բազումք. Եւ զլումայափոխսն. կամ՝ զլումափոխսն։
14. Եւ տաճարի մէջ գտաւ նրանց, որ վաճառում էին արջառներ, ոչխարներ եւ աղաւնիներ, ինչպէս նաեւ՝ լումայափոխներ, որ նստած էին:
14 Տաճարին մէջ գտաւ արջառ ու ոչխար եւ աղաւնի ծախողներ ու ստակ փոխողներ ալ՝ որոնք նստեր էին։
Եւ եգիտ ի տաճարին զի վաճառէին զարջառս եւ զոչխարս եւ զաղաւնիս, եւ զլումայափողսն որ նստէին:

2:14: Եւ եգիտ ՚ի տաճարին՝ զի վաճառէին զարջառս եւ զոչխարս եւ զաղաւնիս, եւ զլումայափողսն որ նստէին[1621]։
[1621] Բազումք. Եւ զլումայափոխսն. կամ՝ զլումափոխսն։
14. Եւ տաճարի մէջ գտաւ նրանց, որ վաճառում էին արջառներ, ոչխարներ եւ աղաւնիներ, ինչպէս նաեւ՝ լումայափոխներ, որ նստած էին:
14 Տաճարին մէջ գտաւ արջառ ու ոչխար եւ աղաւնի ծախողներ ու ստակ փոխողներ ալ՝ որոնք նստեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: и нашел, что в храме продавали волов, овец и голубей, и сидели меновщики денег.
2:14  καὶ εὖρεν ἐν τῶ ἱερῶ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους,
2:14. καὶ (And) εὗρεν (it-had-found) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) τοὺς (to-the-ones) πωλοῦντας ( to-trafficking-unto ) βόας (to-oxen) καὶ (and) πρόβατα ( to-stepped-before ) καὶ (and) περιστερὰς ( to-lattered-about ) καὶ (and) τοὺς (to-the-ones) κερματιστὰς (to-shearers-to) καθημένους , ( to-sitting-down ,"
2:14. et invenit in templo vendentes boves et oves et columbas et nummularios sedentesAnd he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting.
14. And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
2:14. And he found, sitting in the temple, sellers of oxen and sheep and doves, and the moneychangers.
2:14. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:

14: и нашел, что в храме продавали волов, овец и голубей, и сидели меновщики денег.
2:14  καὶ εὖρεν ἐν τῶ ἱερῶ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους,
2:14. et invenit in templo vendentes boves et oves et columbas et nummularios sedentes
And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting.
2:14. And he found, sitting in the temple, sellers of oxen and sheep and doves, and the moneychangers.
2:14. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Found in the temple those that sold oxen, etc. - This is a similar fact to that mentioned Mat 21:12; Mar 11:15; Luk 19:45. See it explained on Mat 21:12 (note). If it be the same fact, then John anticipates three years of time in relating it here; as that cleansing of the temple mentioned by the other evangelists took place in the last week of our Lord's life. Mr. Mann, Dr. Priestley, and Bp. Pearce, contend that our Lord cleansed the temple only once; and that was at the last passover. Calvin, Mr. Mede, L'Enfant and Beausobre, Dr. Lardner, Bp. Hurd, and Bp. Newcome, contend that he purged the temple twice; and that this, mentioned by John, was the first cleansing, which none of the other evangelists have mentioned. Let the reader, says Bp. Newcome, observe the order of events.
"Jesus works his first miracle at Cana of Galilee, Joh 2:11; then he passes a few days at Capernaum, which bring him on his way to Jerusalem, Joh 2:12. The passover being near, he goes up to Jerusalem, Joh 2:13, and casts the traders out of the temple, Joh 2:15, Joh 2:16, At the passover he works many miracles, Joh 2:23. While he is in Jerusalem, which city he does not leave till, Joh 3:22, Nicodemus comes to him by night, Joh 3:1, Joh 3:2. Joh 3:2 contains a reference to Joh 2:23. After these things, Jesus departs from Jerusalem, and dwells and baptizes in Judea, Joh 3:22. And all these incidents take place before John was cast into prison, Joh 3:24. But the second cleansing of the temple happens most clearly during the last week of our Lord's life, after the death of the Baptist, and at a time when it would be absurd to say that afterwards Jesus dwelt and baptized in Judea."
The vindication of God's house from profanation was the first and the last care of our Lord; and it is probable he began and finished his public ministry by this significant act.
It certainly appears that John directly asserts an early cleansing of the temple, by the series of his history; as the other three evangelists assert a later cleansing of it. And though the act mentioned here seems to be nearly the same with that mentioned by the other evangelists, yet there are some differences. St. John alone mentions the scourge of rushes, and the casting out of the sheep and oxen. Besides, there is a considerable difference in our Lord's manner of doing it: in the cleansing mentioned by the three evangelists, he assumes a vast deal of authority, and speaks more pointedly concerning himself, than he appears to do in this cleansing mentioned by St. John: the reason which has been given is, In the first cleansing he was just entering upon his public ministry, and therefore avoided (as much as was consistent with the accomplishment of his work) the giving any offense to the Jewish rulers; but, in the last cleansing, he was just concluding his ministry, being about to offer up his life for the salvation of the world, in consequence of which he speaks fully and without reserve. For answers to all the objections made against two cleansings of the temple, see the notes at the end of Bp. Newcome's Greek Harmony of the Gospels, pp. 7-9.
Albert Barnes: Notes on the Bible - 1834
2:14: Found in the temple ... - The transaction here recorded is in almost all respects similar to that which has been explained in the notes at Mat 21:12. This took place at the commencement of his public ministry; that at the close. On each occasion he showed that his great regard was for the pure worship of his Father; and one great design of his coming was to reform the abuses which had crept into that worship, and to bring man to a proper regard for the glory of God. If it be asked how it was that those engaged in this traffic so readily yielded to Jesus of Nazareth, and that they left their gains and their property, and fled from the temple at the command of one so obscure as he was, it may be replied,
1. That their consciences reproved them for their impiety, and they could not set up the "appearance" of self-defense.
2. It was customary in the nation to cherish a profound regard for the authority of a prophet; and the appearance and manner of Jesus - so fearless, so decided, so authoritative led them to suppose "he" was a prophet, and they were afraid to resist him.
3. Even then, Jesus had a wide reputation among the people, but it is not improbable that many supposed him to be the Messiah.
4. Jesus on all occasions had a most wonderful control over people. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, and made them tremble at his presence. Compare Joh 18:5-6. On this occasion he had the manner of a prophet, the authority of God, and the testimony of their own consciences, and they could not, therefore, resist the authority by which he spoke.
Though Jesus thus purified the temple at the commencement of his ministry, yet in three years the same scene was to be repeated. See Mat 21:12. And from this we may learn:
1. How soon people forget the most solemn reproofs, and return to evil practices.
2. That no sacredness of time or place will guard them from sin. In the very temple, under the very eye of God, these people soon returned to practices for which their consciences reproved them, and which they knew that God disapproved.
3. We see here how strong is the love of gain - the ruling passion of mankind. Not even the sacredness of the temple, the presence of God, the awful ceremonials of religion, deterred them from this unholy traffic. So wicked men and hypocrites will always turn "religion," if possible, into gain; and not even the sanctuary, the Sabbath, or the most awful and sacred scenes, will deter them from schemes of gain. Compare Amo 8:5. So strong is this grovelling passion, and so deep is that depravity which fears not God, and regards not his Sabbaths, his sanctuary, or his law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Deu 14:23-26; Mat 21:12; Mar 11:15; Luk 19:45, Luk 19:46
Geneva 1599
2:14 (4) And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
(4) Christ being ordained to purge the Church with great zeal begins his office both of Priest and Prophet.
John Gill
2:14 And found in the temple,.... Not in the holy place itself, nor in the court of the priests, where the sacrifices were offered, nor in the court of the women, nor in the court of the Israelites, where the people worshipped; but in the court of the Gentiles, or the outward court, even all that space of ground which was between the wall which divided the whole from common ground, and the buildings of the temple, and which was open to the air; for the whole sacred enclosure, or all within the wall, went by the name of the temple. Into this all strangers might come; and the passover now being at hand, here were
those that sold oxen, and sheep, and doves: the oxen, or bullocks, were for the Chagigah, or feast kept on the second day of the passover; See Gill on Jn 18:28; and the sheep, or lambs, as the Persic version reads, for the passover supper; and the doves were for the offerings of the poorer sort of new mothers: with these they were supplied from the Mount of Olives. It is said (c),
"there were two cedar trees on the Mount of Olives, and under one of them were four shops of them that sold things for purification; and out of one of them they brought forty bushels of young doves every month: and out of them the Israelites had enough for the nests, or the offerings of turtle doves;''
See Gill on Mt 21:12;
and the changers of money sitting: who changed foreign money into the current coin of the Jews, strangers coming, at this feast, from several parts of the world; and sometimes there was need of changing shekels into half shekels, which, at certain times, were paid for the ransom of Israelites; see the note on the place above mentioned.
(c) Echa Rabbati, fol. 52. 4.
John Wesley
2:14 Oxen, and sheep, and doves - Used for sacrifice: And the changers of money - Those who changed foreign money for that which was current at Jerusalem, for the convenience of them that came from distant countries.
Robert Jamieson, A. R. Fausset and David Brown
2:14 CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Jn 2:13-25)
in the temple--not the temple itself, as Jn 2:19-21, but the temple-court.
sold oxen, &c.--for the convenience of those who had to offer them in sacrifice.
changers of money--of Roman into Jewish money, in which the temple dues (see on Mt 17:24) had to be paid.
2:152:15: Եւ արար խարազան չուանեայ, եւ եհա՛ն զամենեսին ՚ի տաճարէն, զոչխարսն եւ զարջառս, եւ զպղինձս հատավաճառացն՝ ցրուեա՛ց, եւ զսեղանսն կործանեա՛ց։
15. Եւ չուանից խարազան շինեց ու բոլորին տաճարից դուրս հանեց. նաեւ՝ ոչխարներն ու արջառները. իսկ լումայափոխների պղնձադրամները ցիր ու ցան արեց եւ նրանց սեղանները շուռ տուեց:
15 Չուանէ խարազան մը շինելով՝ ամէնքը տաճարէն դուրս հանեց, ոչխարներն ալ ու արջառներն ալ։ Ստակ փոխողներուն պղինձները ցիրուցան ըրաւ ու սեղանները կործանեց։
Եւ արար խարազան չուանեայ, եւ եհան զամենեսին ի տաճարէն` զոչխարսն եւ զարջառս, եւ զպղինձս հատավաճառացն ցրուեաց, եւ զսեղանսն կործանեաց:

2:15: Եւ արար խարազան չուանեայ, եւ եհա՛ն զամենեսին ՚ի տաճարէն, զոչխարսն եւ զարջառս, եւ զպղինձս հատավաճառացն՝ ցրուեա՛ց, եւ զսեղանսն կործանեա՛ց։
15. Եւ չուանից խարազան շինեց ու բոլորին տաճարից դուրս հանեց. նաեւ՝ ոչխարներն ու արջառները. իսկ լումայափոխների պղնձադրամները ցիր ու ցան արեց եւ նրանց սեղանները շուռ տուեց:
15 Չուանէ խարազան մը շինելով՝ ամէնքը տաճարէն դուրս հանեց, ոչխարներն ալ ու արջառներն ալ։ Ստակ փոխողներուն պղինձները ցիրուցան ըրաւ ու սեղանները կործանեց։
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2:1515: И, сделав бич из веревок, выгнал из храма всех, [также] и овец и волов; и деньги у меновщиков рассыпал, а столы их опрокинул.
2:15  καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὸ κέρμα καὶ τὰς τραπέζας ἀνέτρεψεν,
2:15. καὶ (and) ποιήσας (having-done-unto) φραγέλλιον (to-a-scourgelet) ἐκ (out) σχοινίων (of-sedglets," πάντας ( to-all ) ἐξέβαλεν (it-had-casted-out) ἐκ (out) τοῦ (of-the-one) ἱεροῦ (of-sacred,"τά (to-the-ones) τε (also) πρόβατα ( to-stepped-before ) καὶ (and) τοὺς (to-the-ones) βόας, (to-oxen,"καὶ (and) τῶν (of-the-ones) κολλυβιστῶν (of-coiners) ἐξέχεεν (it-poured-out) τὰ (to-the-ones) κέρματα (to-shearings-to,"καὶ (and) τὰς (to-the-ones) τραπέζας (to-four-footednesses) ἀνέτρεψεν, (it-turned-up,"
2:15. et cum fecisset quasi flagellum de funiculis omnes eiecit de templo oves quoque et boves et nummulariorum effudit aes et mensas subvertitAnd when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen: and the money of the changers he poured out, and the tables he overthrew.
15. and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers’ money, and overthrew their tables;
2:15. And when he had made something like a whip out of little cords, he drove them all out of the temple, including the sheep and the oxen. And he poured out the brass coins of the moneychangers, and he overturned their tables.
2:15. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;
And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables:

15: И, сделав бич из веревок, выгнал из храма всех, [также] и овец и волов; и деньги у меновщиков рассыпал, а столы их опрокинул.
2:15  καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὸ κέρμα καὶ τὰς τραπέζας ἀνέτρεψεν,
2:15. et cum fecisset quasi flagellum de funiculis omnes eiecit de templo oves quoque et boves et nummulariorum effudit aes et mensas subvertit
And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen: and the money of the changers he poured out, and the tables he overthrew.
2:15. And when he had made something like a whip out of little cords, he drove them all out of the temple, including the sheep and the oxen. And he poured out the brass coins of the moneychangers, and he overturned their tables.
2:15. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
15: Эта торговля и обмен денег нарушали всякое молитвенное настроение пришедших помолиться. В особенности было это тяжело для тех благочестивых язычников, которые не имели права входить во внутренний двор, где молились израильтяне, и которые, таким образом, должны были слышать блеяние и мычание животных и крики торговцев и покупателей (торговцы, нужно заметить, запрашивали за животных часто втридорога, и покупатели, естественно, поднимали с ними спор). Христос не мог потерпеть такого оскорбления храму. Он сделал из валявшихся около животных обрывков веревок бич и выгнал с храмового двора торговцев вместе с их скотом. Еще строже поступил Он с менялами, рассыпавши их деньги и опрокинув их столы.
Albert Barnes: Notes on the Bible - 1834
2:15: A scourge - A whip.
Of small cords - This whip was made as an emblem of authority, and also for the purpose of driving from the temple the cattle which had been brought there for sale. There is no evidence that he used any violence to the men engaged in that unhallowed traffic. The original word implies that these "cords" were made of twisted "rushes" or "reeds" - probably the ancient material for making ropes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: he drove: Joh 18:6; Zac 4:6; Co2 10:4
John Gill
2:15 And when he had made a scourge of small cords,.... That is, Jesus, as the Persic version expresses it. This scourge might be made either of thongs cut out of the hides of beasts slain in sacrifice; or of the cords, with which the owners of the cattle had brought them to this place; or with which they had fastened them in it. And it seems to be made, and used, not so much for force and terror, as to intimate, that these persons, the violators of the holy place, deserved the scourge of divine wrath and punishment; as well as to show the miraculous power of Christ in driving such a number of men before him, with so small and insignificant a weapon; for the phrase is diminutive. The reason given by Dr. Lightfoot, and others, why Christ made use of a whip, or scourge, rather than a staff, is, because it was contrary to a Jewish canon (d) to go into the mountain of the house, or temple, with a staff in the hand; and yet the man of the mountain of the house, or the master of it, who used to go about every ward with torches burning before him, if he found a Levite asleep in his ward (e), struck him with his staff, and had power to burn his clothes.
He drove them all out of the temple; that is, he drove out "the men", as the Persic version reads; the merchants, the sellers of oxen, sheep, and doves, and the money changers: "and the sheep, and the oxen" likewise; the Persic version adds, "doves"; but these are after mentioned:
and poured out the changers money; off of the tables, or out of the boxes, or dishes, or drawers, or purses, in which it was put:
and overthrew the tables; at which they sat, and on which they told their money.
(d) Misn. Beracot, c. 9. sect. 5. (e) Misn. Middot, c. 1. sect. 2.
John Wesley
2:15 Having made a scourge of rushes - (Which were strewed on the ground,) he drove all out of the temple, (that is, the court of it,) both the sheep and the oxen - Though it does not appear that he struck even them; and much less, any of the men. But a terror from God, it is evident, fell upon them.
Robert Jamieson, A. R. Fausset and David Brown
2:15 small cords--likely some of the rushes spread for bedding, and when twisted used to tie up the cattle there collected. "Not by this slender whip but by divine majesty was the ejection accomplished, the whip being but a sign of the scourge of divine anger" [GROTIUS].
poured out . . . overthrew--thus expressing the mingled indignation and authority of the impulse.
2:162:16: Եւ որ զաղաւնիսն վաճառէին՝ ասէ ցնոսա. Առէ՛ք զայդ աստի, եւ մի՛ առնէք զտուն Հօր իմոյ՝ տուն վաճառի։
16. Իսկ աղաւնի վաճառողներին ասաց. «Դրանք այստեղից վերցրէ՛ք եւ իմ Հօր Տունը վաճառատան մի՛ վերածէք»:
16 Աղաւնի ծախողներուն ըսաւ. «Ասկէ վերցուցէ՛ք ասոնք, իմ Հօրս տունը առուտուրի տուն մի՛ ընէք»։
Եւ որ զաղաւնիսն վաճառէին` ասէ ցնոսա. Առէք զայդ աստի, եւ մի՛ առնէք զտուն Հօր իմոյ տուն վաճառի:

2:16: Եւ որ զաղաւնիսն վաճառէին՝ ասէ ցնոսա. Առէ՛ք զայդ աստի, եւ մի՛ առնէք զտուն Հօր իմոյ՝ տուն վաճառի։
16. Իսկ աղաւնի վաճառողներին ասաց. «Դրանք այստեղից վերցրէ՛ք եւ իմ Հօր Տունը վաճառատան մի՛ վերածէք»:
16 Աղաւնի ծախողներուն ըսաւ. «Ասկէ վերցուցէ՛ք ասոնք, իմ Հօրս տունը առուտուրի տուն մի՛ ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: И сказал продающим голубей: возьмите это отсюда и дома Отца Моего не делайте домом торговли.
2:16  καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.
2:16. καὶ (and) τοῖς (unto-the-ones) τὰς (to-the-ones) περιστερὰς (to-lattered-about) πωλοῦσιν ( unto-trafficking-unto ) εἶπεν (it-had-said,"Ἄρατε (Ye-should-have-lifted) ταῦτα (to-the-ones-these) ἐντεῦθεν, (in-also-from,"μὴ (lest) ποιεῖτε (ye-should-do-unto) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) οἶκον (to-a-house) ἐμπορίου. (of-a-traverselet-in)
2:16. et his qui columbas vendebant dixit auferte ista hinc nolite facere domum Patris mei domum negotiationisAnd to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic.
16. and to them that sold the doves he said, Take these things hence; make not my Father’s house a house of merchandise.
2:16. And to those who were selling doves, he said: “Take these things out of here, and do not make my Father’s house into a house of commerce.”
2:16. And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.
And said unto them that sold doves, Take these things hence; make not my Father' s house an house of merchandise:

16: И сказал продающим голубей: возьмите это отсюда и дома Отца Моего не делайте домом торговли.
2:16  καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.
2:16. et his qui columbas vendebant dixit auferte ista hinc nolite facere domum Patris mei domum negotiationis
And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic.
2:16. And to those who were selling doves, he said: “Take these things out of here, and do not make my Father’s house into a house of commerce.”
2:16. And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Более мягко Христос отнесся к продавцам голубей, повелев им убрать клетки с птицами (tauta = сие, а не tautaV = сих или голубей). Этих продавцов в Он удостоил и разъяснения, почему Он выступил на защиту храма. Он сказал им: "дома Отца Моего не делайте домом торговли". Христос считает Себя обязанным вступиться за честь дома Своего Отца, очевидно, потому, что считает только Себя истинным Сыном Божиим... Сыном единственным, Который и может распоряжаться в доме Отца.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: make: Isa 56:5-11; Jer 7:11; Hos 12:7, Hos 12:8; Mat 21:13; Mar 11:17; Act 19:24-27; Ti1 6:5; Pe2 2:3, Pe2 2:14, Pe2 2:15
my: Joh 5:17, Joh 8:49, Joh 10:29, Joh 20:17; Luk 2:49
John Gill
2:16 And said unto them that sold doves,.... For as these were kept in coups, or cages, they could not be drove, as the sheep and oxen, nor could they be let out, and fly, without the loss of the owners: and therefore Christ said to them,
take these things hence; not only the doves, but the pens, coups, or cages, in which they were, and both together:
make not my Father's house an house of merchandise; so he calls the temple, which was built as an house for God, and where he took up his residence; where were the symbols of his presence; where his worship was kept, and sacrifices offered to him: and he asserts God, whose house this was, to be his Father, and himself to be his son, as none of the prophets that went before him did; and in such sense as neither men nor angels are; and which carries in it a reason why he was so much concerned for the honour of God, and so much resented the profanation of his house, because he was his Father. A like action with this, done by Christ at another time, is recorded in Mt 21:12. This was at the beginning of his ministry, that at the close of it, in which he expressed himself with more warmth and severity than here: here he only charges them with making his Father's house an house of merchandise, but there with making it a den of thieves; since they had not only slighted, and despised his first reproof, but had returned to their evil ways, and might grow more wicked and audacious. This instance of Christ now coming into the temple as a public minister, and which was the first time of his entrance into it, after he had taken this character, was a further accomplishment of Mal 3:1, for he now went into it, as the Lord and proprietor of it; and which this action of his in driving out the merchants, with their cattle, shows; and was a surprising instance of his divine power; and is equal to other miracles of his, that a single person, a stranger, one of no power and authority in the government, unassisted and unarmed, with only a scourge of small cords, should carry such awe and majesty with him, and inject such terror into, and drive such a number of men before him, who were selling things for religious uses, and were supported in it by the priests and sanhedrim of the nation.
Robert Jamieson, A. R. Fausset and David Brown
2:16 my Father's house--How close the resemblance of these remarkable words to Lk 2:49; the same consciousness of intrinsic relation to the temple--as the seat of His Father's most august worship, and so the symbol of all that is due to Him on earth--dictating both speeches. Only, when but a youth, with no authority, He was simply "a SON IN His own house"; now He was "a SON OVER His own house" (Heb 3:6), the proper Representative, and in flesh "the Heir," of his Father's rights.
house of merchandise--There was nothing wrong in the merchandise; but to bring it, for their own and others' convenience, into that most sacred place, was a high-handed profanation which the eye of Jesus could not endure.
2:172:17: Ապա յիշեցին աշակերտքն նորա՝ թէ գրեալ է. Նախանձ տան քո կերիցէ զիս[1622]։ [1622] Ոմանք. Տան քո եկեր զիս։
17. Նրա աշակերտները յետոյ յիշեցին, որ գրուած է. «Քո Տան նկատմամբ իմ նախանձախնդրութիւնը ինձ պիտի ուտի»:
17 Իր աշակերտները մտքերնին բերին որ գրուած է. «Քու տանդ նախանձը զիս կերաւ»։
Ապա յիշեցին աշակերտքն նորա թէ գրեալ է. Նախանձ տան քո կերիցէ զիս:

2:17: Ապա յիշեցին աշակերտքն նորա՝ թէ գրեալ է. Նախանձ տան քո կերիցէ զիս[1622]։
[1622] Ոմանք. Տան քո եկեր զիս։
17. Նրա աշակերտները յետոյ յիշեցին, որ գրուած է. «Քո Տան նկատմամբ իմ նախանձախնդրութիւնը ինձ պիտի ուտի»:
17 Իր աշակերտները մտքերնին բերին որ գրուած է. «Քու տանդ նախանձը զիս կերաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: При сем ученики Его вспомнили, что написано: ревность по доме Твоем снедает Меня.
2:17  ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν, ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.
2:17. Ἐμνήσθησαν (They-were-memoried) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) ὅτι (to-which-a-one) γεγραμμένον (having-had-come-to-be-scribed) ἐστίν (it-be," Ὁ ( The-one ) ζῆλος ( a-craving ) τοῦ ( of-the-one ) οἴκου ( of-a-house ) σου ( of-thee ) καταφάγεταί ( it-shall-devour-down ) με . ( to-me )
2:17. recordati vero sunt discipuli eius quia scriptum est zelus domus tuae comedit meAnd his disciples remembered, that it was written: The zeal of thy house hath eaten me up.
17. His disciples remembered that it was written, The zeal of thine house shall eat me up.
2:17. And truly, his disciples were reminded that it is written: “Zeal for your house consumes me.”
2:17. And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
And his disciples remembered that it was written, The zeal of thine house hath eaten me up:

17: При сем ученики Его вспомнили, что написано: ревность по доме Твоем снедает Меня.
2:17  ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν, ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.
2:17. recordati vero sunt discipuli eius quia scriptum est zelus domus tuae comedit me
And his disciples remembered, that it was written: The zeal of thy house hath eaten me up.
2:17. And truly, his disciples were reminded that it is written: “Zeal for your house consumes me.”
2:17. And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Никто из торговцев и менял не выявил протеста против действий Христа. Одни из них могли увидеть в Нем зилота - из тех зилотов, которые по смерти своего вождя, Иуды Галилеянина, оставались верными его девизу: мечом восстанавливать Царство Божие (И. Флавий. Иудейская война. 2:8, 1). [Видимо, имеются в виду зелоты, соратники Иоанна из Гисхалы, наиболее радикальное крыло иудейских повстанцев - по Иосифу Флавию, "Иудейская Война". Прим. ред. ]. Другие же, вероятно, осознали, что до сих пор поступали неправильно, вторгаясь в храм с своими товарами и устраивая здесь нечто вроде базара. Что же касается до учеников Христовых, то они усмотрели в поступке Христа, в Его ревности по доме Божием исполнение пророческих слов псалмопевца, который, говоря, что его снедает ревность о доме Божием, этим самым предуказал на то, с какою ревностью о славе Божией будет проходить свое служение Мессия. Но так как в цитируемом у евангелиста 68-м псалме речь идет о тех страданиях, какие терпит псалмопевец за свою преданность Господу (см. 2-ю половину 10-го ст.), то ученики Христовы, вспоминая приводимое место из Псалма, конечно, должны были вместе с тем подумать и о той опасности, на какую шел их Учитель, выступая так смело против тех злоупотреблений, которым, очевидно покровительствовали священники. Эти священники - замечает Эдершейм, конечно, не простые священники, приходившие в известное время для служения в храм, но постоянные должностные лица из священников, жившие в Иерусалиме вожди священства и особенно первосвященническая фамилия, должны были постоянно пользоваться выгодами: от этой торговли торговцы должны были платить известный процент с своей прибыли должностным лицам в храме, и из талмуда видно, что рынок при храме принадлежал сыновьям первосвященника Анны.
Adam Clarke: Commentary on the Bible - 1831
2:17: The zeal of thine house - See Psa 59:10. Zeal to promote thy glory, and to keep thy worship pure.
Albert Barnes: Notes on the Bible - 1834
2:17: It was written ... - This is recorded in Psa 69:9. Its meaning is, that he was affected with great zeal or concern for the pure worship of God.
The zeal of thine house - "Zeal" is intense ardor in reference to any object. The "zeal of thine house" means extraordinary concern for the temple of God; intense solicitude that the worship there should be pure, and such as God would approve.
Hath eaten me up - Hath absorbed me, or engaged my entire attention and affection; hath surpassed all other feelings, so that it may be said to be the one great absorbing affection and desire of the mind. Here is an example set for ministers and for all Christians. In Jesus this was the great commanding sentiment of his life. In us it should be also. In this manifestation of zeal he began and ended his ministry. In this we should begin and end our lives. We learn, also, that ministers of religion should aim to purify the church of God. Wicked men, conscience-smitten, will tremble when they see proper zeal in the ministers of Jesus Christ; and there is no combination of wicked men, and no form of depravity, that can stand before the faithful, zealous, pure preaching of the gospel. The preaching of every minister should be such that wicked men will feel that they must either become Christians or leave the house of God, or spend their lives there in the consciousness of guilt and the fear of hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: The zeal: Psa 69:9, Psa 119:139
Geneva 1599
2:17 And his disciples remembered that it was written, The (g) zeal of thine house hath eaten me up.
(g) "Zeal" in this place is taken for a wrathful indignation and displeasure of the mind, brought about when someone deals wickedly and evilly towards those whom we love well.
John Gill
2:17 And his disciples remembered that it was written,.... In Ps 69:9, which Psalm belongs to the Messiah, as is manifest from the citations out of it in the New Testament, and the application of them to Christ, as in Jn 15:25, compared with Ps 69:4. Christ is represented in it, as suffering for the sins of his people; for he himself was innocent; and was hated without a cause; but having the sins of his people imputed to him, he made satisfaction for them, and so restored what he took not away. His sufferings are spoken of in it as very great; and from it we learn, that they are fitly called, by himself, a baptism, which he desired to be baptized with, Lk 12:50, since the waters are said to come into his soul, and he to be in deep waters, where the floods overflowed him; so that he was as one immersed in them: it is not only prophesied of him in it, that he should be the object of the scorn and contempt of the Jewish nation, and be rejected by them, and treated with the utmost indignity, and loaded with reproaches; but it foretold, that they should give him gall to eat, and vinegar to drink, which were literally fulfilled in him: and even the Jews themselves seem to be under some conviction, that the Psalm has respect to him; for Aben Ezra, a noted commentator of theirs, on the last words of the Psalm, has this note;
"the sense is, they and their children shall inherit it in the days of David, or in the days of the Messiah.''
Tit appears from hence, that the disciples of Christ were acquainted with the sacred writings, and had diligently read them, and searched into them, and had made them their study; and upon this wonderful action of Christ, called to mind, and reflected upon the following passage of Scripture, which they judged very proper and pertinent to him:
the zeal of thine house hath eaten me up. This passage, so far as it is cited, agrees exactly, word for word, with the original text in Ps 69:9, wherefore it is very strange that Surenhusius (f) should remark a difference, and give himself a good deal of trouble to reconcile it: he observes, that in the Hebrew text, it is read, "the zeal of the Lord", in the third person; whereas it is there, , "the zeal of thine house", as here, in the second person: indeed, the word "for", is left out, as he remarks, there being no need of it in the citation; the evangelist only historically relating the accommodation of it to Christ, by the disciples; whereas in the original text, the words contain a reason of the reproach and shame which Christ endured, and was put to by the Jews on account of his zeal for the house, honour, and worship of God; and the latter part of the text is not produced at all, being not for the present purpose, though very applicable to Christ; and is cited, and applied to him by the apostle, in Rom 15:3. Such was Christ's regard to his Father's house, and which was typical of the church of God; and such his concern for his honour, ordinances, and worship, that when he saw the merchandise that was carried on in the temple, his zeal, which was a true and hearty affection for God, and was according to knowledge, was stirred up in him, and to such a degree, that it was like a consuming fire within him, that ate up his spirits; so that he could not forbear giving it vent, and expressing it in the manner he did, by driving those traders out of it. Phinehas and Elias were in their zeal, as well as other things, types of Christ; and in the Spirit and power of the latter he came; and Christ not only expressed a zeal for the house of God, the place of religious worship, but for the church and people of God, whose salvation he most earnestly desired, and most zealously pursued: he showed his strong, and affectionate regard to it, by his suretyship engagements for them, by his assumption of their nature, by his ardent desire to accomplish it, and by his voluntary and cheerful submission to death on account of it. And such was his zeal for it, that it eat him up, it inflamed his Spirit and affections, consumed his time and strength, and, at last, his life: and he also showed a zeal for the discipline of God's house, by his severe reflections on human traditions; by asserting the spirituality of worship; by commanding a strict regard to divine institutions; and by sharply inveighing against the sins of professors of religion: and he discovered a warm zeal for the truths of the Gospel, by a lively and powerful preaching of them; by his constancy and assiduity in it; by the many fatiguing journeys he took for that purpose; by the dangers he exposed himself to by it; and by the care he took to free the Gospel from prejudice and calumnies: and it becomes us, in imitation of our great master, to be zealous for his truths and ordinances, and for the discipline of his house, and not bear with either the erroneous principles, or the bad practices of wicked men.
(f) Biblos Katallages, p. 347.
John Wesley
2:17 Ps 69:9.
Robert Jamieson, A. R. Fausset and David Brown
2:17 eaten me up--a glorious feature in the predicted character of the suffering Messiah (Ps 69:9), and rising high even in some not worthy to loose the latchet of His shoes. (Ex 32:19, &c.).
2:182:18: Պատասխանի՛ ետուն Հրէայքն՝ եւ ասեն ցնա. Զի՞նչ նշան ցուցանես դու մեզ՝ զի զայդ առնես։
18. Հրեաները նրան ասացին. «Ի՞նչ նշան ցոյց կը տաս մեզ, թէ իրաւունք ունես այդ բանն անելու»:
18 Այն ատեն Հրեաները եկան ու ըսին անոր. «Ի՞նչ նշան կը ցուցնես մեզի՝ որ այդ բաները ընելու իրաւունք ունիս»։
Պատասխանի ետուն Հրեայքն եւ ասեն ցնա. Զի՞նչ նշան ցուցանես դու մեզ զի զայդ առնես:

2:18: Պատասխանի՛ ետուն Հրէայքն՝ եւ ասեն ցնա. Զի՞նչ նշան ցուցանես դու մեզ՝ զի զայդ առնես։
18. Հրեաները նրան ասացին. «Ի՞նչ նշան ցոյց կը տաս մեզ, թէ իրաւունք ունես այդ բանն անելու»:
18 Այն ատեն Հրեաները եկան ու ըսին անոր. «Ի՞նչ նշան կը ցուցնես մեզի՝ որ այդ բաները ընելու իրաւունք ունիս»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: На это Иудеи сказали: каким знамением докажешь Ты нам, что [имеешь] [власть] так поступать?
2:18  ἀπεκρίθησαν οὗν οἱ ἰουδαῖοι καὶ εἶπαν αὐτῶ, τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς;
2:18. Ἀπεκρίθησαν (They-were-separated-off) οὖν (accordingly) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Τί (To-what-one) σημεῖον (to-a-signlet-of) δεικνύεις (thou-show) ἡμῖν, (unto-us) ὅτι (to-which-a-one) ταῦτα (to-the-ones-these) ποιεῖς; (thou-do-unto?"
2:18. responderunt ergo Iudaei et dixerunt ei quod signum ostendis nobis quia haec facisThe Jews, therefore, answered, and said to him: What sign dost thou shew unto us, seeing thou dost these things?
18. The Jews therefore answered and said unto him, What sign shewest thou unto us, seeing that thou doest these things?
2:18. Then the Jews responded and said to him, “What sign can you show to us, that you may do these things?”
2:18. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?
Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things:

18: На это Иудеи сказали: каким знамением докажешь Ты нам, что [имеешь] [власть] так поступать?
2:18  ἀπεκρίθησαν οὗν οἱ ἰουδαῖοι καὶ εἶπαν αὐτῶ, τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς;
2:18. responderunt ergo Iudaei et dixerunt ei quod signum ostendis nobis quia haec facis
The Jews, therefore, answered, and said to him: What sign dost thou shew unto us, seeing thou dost these things?
2:18. Then the Jews responded and said to him, “What sign can you show to us, that you may do these things?”
2:18. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Иудеи требовали от Христа чуда в доказательство того, что Он имеет право выступать как уполномоченный посланник Всевышнего, и Христос выражает готовность дать им такое чудо или знамение. Но ответу Своему Христос дает несколько загадочную форму, так что речи Христа не уразумели не только иудеи, но даже и ученики (ср. ст. 22). Говоря: "разрушьте храм сей", Христос, как будто бы, имел в виду именно иудейский храм, на что указывает и прибавление "сей" (tou ton). Если бы, говоря эти слова, Христос указал на Свое тело, то в таком случае не возникло бы никакого недоразумения: все поняли бы, что Христос предсказывает о Своей насильственной смерти. Таким образом, под "храмом" (o naoV в противоположность слову то to ieron, которое означает все помещения храма, и самый двор. (Ср. ст. 14:15)) можно было разуметь прежде всего храм, который ясно был виден всем. Но с другой стороны, иудеи не могли не видеть, что таким пониманием изречения Христа ограничиться нельзя. Ведь Христос говорил, что они разрушат храм, а между тем они, конечно, и представить себе не могли, чтобы их руки поднялись на разорение их национальной святыни. И потом, Христос тут же изображает Себя восстановителем этого, разрушаемого Иудеями, храма и, очевидно, идущим против воли самих разрушителей иудеев. Опять тут получалось какое-то недоразумение!

Но все-таки, если бы иудеи и ученики Христовы внимательнее отнеслись к словам Христа, то они могли бы понять их, несмотря на всю кажущуюся их загадочность. По крайней мере, они должны бы спросить, что хотел сказать им Христос этим, очевидно, образным изречением; но они намеренно останавливаются только на простом буквальном смысле Его слов, стараясь показать всю их неосновательность. А между тем, как объяснилось после воскресения Христова для учеников Христа, Христос действительно говорил о храме в двояком смысле: и об этом каменном храме Ирода, и о Своем теле, которое представляло собою также храм Божий. "Вы - как бы говорил Христос иудеям - разрушите храм свой чрез то, что разрушите храм Моего тела. Умертвив Меня как своего противника, вы этим самым навлечете на себя суд Божий и Бог предаст на разрушение врагам ваш храм. Вместе же с разрушением храма должно прекратиться и богослужение и кончить свое существование ваша Церковь. Но Я воздвигну Свое тело чрез три дня, а вместе с тем устрою и новый храм, равно как и новое богослужение, не стесненное теми границами, в каких оно существовало раньше".
Adam Clarke: Commentary on the Bible - 1831
2:18: What sign showest thou - See on Mat 12:38 (note); Mat 16:1 (note). When Moses came to deliver Israel, he gave signs, or miracles, that he acted under a Divine commission. What miracle dost thou work to show us that thou art vested with similar authority?
Albert Barnes: Notes on the Bible - 1834
2:18: What sign ... - What "miracle" dost thou work? He assumed the character of a prophet. He was reforming, by his "authority," the temple. It was natural to ask by what authority this was done; and as they had been accustomed to miracles in the life of Moses, and Elijah, and the other prophets, so they demanded evidence that he had authority thus to cleanse the house of God.
Seeing that thou doest - Rather "by what title or authority thou doest these things." Our translation is ambiguous. They wished to know "by what miracle" he had shown, or could show, his right to do those things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: What: Joh 6:30; Mat 12:38-42, Mat 16:1-4; Mar 8:11; Luk 11:29
seeing: Joh 1:25; Mat 21:23; Mar 11:27, Mar 11:28; Luk 20:1, Luk 20:2; Act 4:7, Act 5:28
Geneva 1599
2:18 (5) Then answered the Jews and said unto him, What (h) sign shewest thou unto us, seeing that thou doest these things?
(5) Against those who so bind God to an ordinary calling, which they themselves most shamefully abuse, that they will not admit of an extraordinary calling, which God confirms from heaven (and they would have it extinguished, although in vain) unless it is sealed with outward and bodily miracles.
(h) With what miracle do you confirm it, that we may see the heavenly power and strength which gives you authority to speak and to act in this manner?
John Gill
2:18 Then answered the Jews, and said unto him,.... They did not lay hands on him, or offer any violence to him; they did not, as the inhabitants of Nazareth did, thrust him out, and lead him to a precipice, to cast him down headlong; nor did they take up stones to stone him, as they afterwards did, when he asserted his deity: and it is surprising, that they did not rise up and destroy him at once, a single man, unarmed, and without assistance, having so highly provoked them; the restraint upon them must be his almighty power: nor do they deny what he suggested, that they had made his Father's house an house of merchandise; nor do they offer to vindicate their profanation of the temple, or object to the purging of it; only demand a proof of his right to do it: and which demand was made, not by the common people, or by the sellers of oxen, sheep, and doves, and the money changers, who were drove out, and had not spirit to rally again; but by the chief priests and elders, the sanhedrim of the nation, who had the care and government of the temple, and under whose authority the above persons acted; and whose gain and worldly interest were promoted hereby, as a like demand was afterwards made by the same persons; see Mt 21:23;
what sign shewest thou unto us, seeing thou dost these things? they argued, that either he did these things of himself, by his own authority, and then they must be deemed rash and unjustifiable; or he did it by the authority of others: they knew it was not by theirs, who were the great council of the nation, from whom he should have had his instructions and orders, if he acted by human authority; and if he pretended to a divine authority, as they supposed he did, then they insisted upon a sign or miracle to be wrought, to prove that God was his Father, as he suggested; and that he was the proprietor and owner of the temple, and had a right to purge it, as he had done; see 1Cor 1:22.
John Wesley
2:18 Then answered the Jews - Either some of those whom he had just driven out, or their friends: What sign showest thou? - So they require a miracle, to confirm a miracle!
Robert Jamieson, A. R. Fausset and David Brown
2:18 What sign showest thou unto us, seeing that thou doest these things?--Though the act and the words of Christ, taken together, were sign enough, they were unconvinced: yet they were awed, and though at His very next appearance at Jerusalem they "sought to kill Him" for speaking of "His Father" just as He did now (Jn 5:18), they, at this early stage, only ask a sign.
2:192:19: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Քակեցէ՛ք զտաճարդ զայդ, եւ զերիս աւուրս կանգնեցի՛ց զդա[1623]։ [1623] Ոսկան. Եւ զերիս աւուրս շինեցից զդա։
19. Պատասխանեց նրանց Յիսուս եւ ասաց. «Քանդեցէ՛ք այդ տաճարը, եւ երեք օրուայ ընթացքում այն կը վերականգնեմ»:
19 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Քակեցէ՛ք այս տաճարը ու երեք օրուան մէջ զանիկա պիտի կանգնեցնեմ»։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Քակեցէք զտաճարդ զայդ, եւ զերիս աւուրս կանգնեցից զդա:

2:19: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Քակեցէ՛ք զտաճարդ զայդ, եւ զերիս աւուրս կանգնեցի՛ց զդա[1623]։
[1623] Ոսկան. Եւ զերիս աւուրս շինեցից զդա։
19. Պատասխանեց նրանց Յիսուս եւ ասաց. «Քանդեցէ՛ք այդ տաճարը, եւ երեք օրուայ ընթացքում այն կը վերականգնեմ»:
19 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Քակեցէ՛ք այս տաճարը ու երեք օրուան մէջ զանիկա պիտի կանգնեցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Иисус сказал им в ответ: разрушьте храм сей, и Я в три дня воздвигну его.
2:19  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτοῖς, λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.
2:19. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Λύσατε (Ye-should-have-loosed) τὸν (to-the-one) ναὸν (to-a-temple) τοῦτον (to-the-one-this) καὶ (and) [ἐν] "[in]" τρισὶν ( unto-three ) ἡμέραις (unto-days) ἐγερῶ (I-shall-rouse) αὐτόν. (to-it)
2:19. respondit Iesus et dixit eis solvite templum hoc et in tribus diebus excitabo illudJesus answered and said to them: Destroy this temple; and in three days I will raise it up.
19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
2:19. Jesus responded and said to them, “Destroy this temple, and in three days I will raise it up.”
2:19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up:

19: Иисус сказал им в ответ: разрушьте храм сей, и Я в три дня воздвигну его.
2:19  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτοῖς, λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.
2:19. respondit Iesus et dixit eis solvite templum hoc et in tribus diebus excitabo illud
Jesus answered and said to them: Destroy this temple; and in three days I will raise it up.
2:19. Jesus responded and said to them, “Destroy this temple, and in three days I will raise it up.”
2:19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
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Adam Clarke: Commentary on the Bible - 1831
2:19: Destroy this temple - Τον ναον τουτον, This very temple; perhaps pointing to his body at the same time.
Albert Barnes: Notes on the Bible - 1834
2:19: Destroy this temple - The evangelist informs us Joh 2:21 that by "temple," here, he meant his body. It is not improbable that he pointed with his finger to his body as he spoke. The word "destroy," used here in the "imperative," has rather the force of the "future." Its meaning may thus be expressed: "You are now profaners of the temple of God. You have defiled the sanctuary; you have made it a place of traffic. You have also despised my authority, and been unmoved by the miracles which I have already performed. But your wickedness will not end here. You will oppose me more and more; you will reject and despise me, until in your wickedness you will take my life and 'destroy' my body." Here was therefore a distinct prediction both of his death and the cause of it. The word "temple," or "dwelling," was not unfrequently used by the Jews to denote the "body" as being the residence of the spirit, Co2 5:1. Christians are not unfrequently called the temple of God, as being those in whom the Holy Spirit dwells on earth, Co1 3:16-17; Co1 6:19; Co2 6:16. Our Saviour called his body a temple in accordance with the common use of language, and more particularly because "in him the fulness of the Godhead dwelt bodily," Col 2:9. The temple at Jerusalem was the appropriate dwelling-place of God. His visible presence was there especially manifested, Ch2 36:15; Psa 76:2. As the Lord Jesus was divine - as the fulness of the Godhead dwelt in him so his body might be called a "temple."
In three days I will raise it up - The Jews had asked a "miracle" of him in proof of his authority that is, a proof that he was the Messiah. He tells them that a full and decided proof of that would be his "resurrection from the dead." Though they would not be satisfied by any other miracle, yet by this they ought to be convinced that he came from heaven, and was the long-expected Messiah. To the same evidence that he was the Christ he refers them on other occasions. See Mat 12:38-39. Thus early did he foretell his death and resurrection, for at the beginning of his work he had a clear foresight of all that was to take place. This knowledge shows clearly that he came from heaven, and it evinces, also, the extent of his love that he was "willing" to come to save us, knowing clearly what it would cost him. Had he come "without" such an expectation of suffering, his love might have been far less; but when he fully knew all that was before him, when he saw that it would involve him in contempt and death, it shows compassion "worthy of a God" that he was willing to endure the load of all our sorrows, and die to save us from death everlasting. When Jesus says, "'I' will raise it up," it is proof, also, of divine power. A mere "man" could not say this. No deceased "man" can have such power over his body; and there must have been, therefore, in the person of Jesus a nature superior to human to which the term "I" could be applied, and which had power to raise the dead - that is, which was divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Destroy: Mat 26:60, Mat 26:61, Mat 27:40; Mar 14:58, Mar 15:29
and in: Mat 12:40, Mat 27:63
I will: Joh 5:19, Joh 10:17, Joh 10:18, Joh 11:25; Mar 8:31; Act 2:24, Act 2:32, Act 3:15, Act 3:26; Rom 4:24, Rom 6:4; Rom 8:11; Co1 15:3, Co1 15:4, Co1 15:12; Col 2:12; Pe1 3:18
John Gill
2:19 Jesus answered and said unto them,.... In a dark and enigmaticai way, though very properly and pertinently; since it was with respect to the temple, and his power over it, and right to purge it, that a sign was required of him:
destroy this temple; pointing, as it were, with his finger to his body; for of that he spake, as appears from Jn 2:21, the dissolution of which, by death he means, the separation of his soul from his body, though not of either from his divine person: and it is to be understood, not as a command, or a grant, or as an exhortation, and advice to them, to kill his body; but rather as a prophecy of what they would do; or as putting the case, that should they, as he knew they would, destroy his body, then says he, as a sign of having a power to do what I have done,
in three days I will raise it again; by which he would appear to be the Son of God, with power, that had power of laying down his life, and taking it up again; and is the very sign, namely, his resurrection from the dead on the third day, he gives the Jews, when they sought one of him at another time, and upon another occasion.
John Wesley
2:19 This temple - Doubtless pointing, while he spoke, to his body, the temple and habitation of the Godhead.
Robert Jamieson, A. R. Fausset and David Brown
2:19 Destroy this temple, &c.--(See on Mk 14:58-59).
2:202:20: Ասեն ցնա Հրէայքն. Զքառասուն եւ զվե՛ց ամ շինեցաւ տաճարս այս, եւ դու՝ զերիս աւուրս կանգնե՞ս զդա[1624]։ [1624] Ոմանք. Կանգնես զսա։
20. Հրեաները նրան ասացին. «Քառասունվեց տարում շինուեց այս տաճարը, իսկ դու երե՞ք օրում այն վերականգնում ես»:
20 Հրեաները ըսին. «Քառասունըվեց տարուան մէջ շինուեցաւ այս տաճարը եւ դուն երեք օրուան մէ՞ջ պիտի կանգնեցնես զանիկա»։
Ասեն ցնա Հրեայքն. Զքառասուն եւ զվեց ամ շինեցաւ տաճարս այս, եւ դու զերիս աւուրս կանգնե՞ս զսա:

2:20: Ասեն ցնա Հրէայքն. Զքառասուն եւ զվե՛ց ամ շինեցաւ տաճարս այս, եւ դու՝ զերիս աւուրս կանգնե՞ս զդա[1624]։
[1624] Ոմանք. Կանգնես զսա։
20. Հրեաները նրան ասացին. «Քառասունվեց տարում շինուեց այս տաճարը, իսկ դու երե՞ք օրում այն վերականգնում ես»:
20 Հրեաները ըսին. «Քառասունըվեց տարուան մէջ շինուեցաւ այս տաճարը եւ դուն երեք օրուան մէ՞ջ պիտի կանգնեցնես զանիկա»։
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2:2020: На это сказали Иудеи: сей храм строился сорок шесть лет, и Ты в три дня воздвигнешь его?
2:20  εἶπαν οὗν οἱ ἰουδαῖοι, τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὖτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;
2:20. εἶπαν (They-said) οὖν (accordingly,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"Τεσσεράκοντα (Unto-forty) καὶ (and) ἓξ (unto-six) ἔτεσιν (unto-years) οἰκοδομήθη (it-was-house-built-unto,"ὁ (the-one) ναὸς (a-temple) οὗτος, (the-one-this,"καὶ (and) σὺ (thou) ἐν (in) τρισὶν ( unto-three ) ἡμέραις (unto-days) ἐγερεῖς (thou-shall-rouse) αὐτόν; (to-it?"
2:20. dixerunt ergo Iudaei quadraginta et sex annis aedificatum est templum hoc et tu tribus diebus excitabis illudThe Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days?
20. The Jews therefore said, Forty and six years was this temple in building, and wilt thou raise it up in three days?
2:20. Then the Jews said, “This temple has been built up over forty-six years, and you will raise it up in three days?”
2:20. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days:

20: На это сказали Иудеи: сей храм строился сорок шесть лет, и Ты в три дня воздвигнешь его?
2:20  εἶπαν οὗν οἱ ἰουδαῖοι, τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὖτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;
2:20. dixerunt ergo Iudaei quadraginta et sex annis aedificatum est templum hoc et tu tribus diebus excitabis illud
The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days?
2:20. Then the Jews said, “This temple has been built up over forty-six years, and you will raise it up in three days?”
2:20. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: - 22: Христос не стал ничего отвечать на замечание иудеев: ясно было, что они не хотели Его понять, а тем более - принять. Ученики Христа также не обратились к Нему с расспросами по поводу сказанных Им слов, а Сам Христос в настоящем случае не имел нужды давать им объяснения. Цель, с какою Он явился во храме, была достигнута: Он заявил о Своем намерении начать великую Свою Мессианскую деятельность и начал ее символическим действием очищения храма. Тут же сейчас обнаружилось и то, в каких отношениях станут к Нему представители иудейского народа. Таким образом Он открыл Свое общественное служение.
Adam Clarke: Commentary on the Bible - 1831
2:20: Forty and six years was this temple in building - The temple of which the Jews spake was begun to be rebuilt by Herod the Great, in the 18th year of his reign: Josephus. Ant. b. xv. c. 11, s. 1; and xx. c. 9, s. 5, 7. But though he finished the main work in nine years and a half, yet some additional buildings or repairs were constantly carried on for many years afterwards. Herod began the work sixteen years before the birth of our Lord: the transactions which are here related took place in the thirtieth year of our Lord, which make the term exactly forty-six years. Rosenmuller. Josephus, Ant. b. xx. c. 8, s. 5, 7, has told us that the whole of the buildings belonging to the temple were not finished till Nero's reign, when Albinus, the governor of Judea, was succeeded by Gessius Florus, which was eighty years after the eighteenth year of Herod's reign. See Bp. Pearce.
Albert Barnes: Notes on the Bible - 1834
2:20: Then said the Jews ... - The Jews, either from the ambiguity of his language, or more probably from a design to cavil, understood him as speaking of the temple at Jerusalem. What he said here is all the evidence that they could adduce on his trial Mat 26:61; Mar 14:58, and they reproached him with it when on the cross, Mat 27:40. The Jews frequently perverted our Saviour's meaning. The language which he used was often that of parables or metaphor; and as they Sought to misunderstand him and pervert his language, so he often left them to their own delusions, as he himself says, "that seeing they might not see, and hearing they might not understand," Mat 13:13. This was a case which they "might," if they had been disposed, have easily understood. They were in the temple; the conversation was about the temple; and though he probably pointed to his body, or designated it in some plain way, yet they chose to understand him as referring to the temple itself; and as it appeared so improbable that he could raise up that in three days, they sought to pervert his words and pour ridicule on his pretensions.
Forty and six years ... - The temple in which they then were was that which was commonly called "the second temple," built after the return of the Jews from Babylon. See the notes at Mat 21:12. This temple Herod the Great commenced repairing, or began to rebuild, in the eighteenth year of his reign - that is, sixteen years before the birth of Christ (Jos. 'Ant.,' b. xv. Section 1). The main body of the temple he completed in "nine years and a half" (Jos. 'Ant.,' xv. 5, 6), yet the temple, with its outbuildings, was not entirely complete in the time of our Saviour. Herod continued to ornament it and to perfect it even until the time of Agrippa (Jos. 'Ant.,' b. xx. chapter viii. Section 11). As Herod began to rebuild the temple sixteen years before the birth of Jesus, and as what is here mentioned happened in the thirtieth year of the age of Jesus, so the time which had been occupied in it was "forty-six years." This circumstance is one of the many in the New Testament which show the accuracy of the evangelists, and which prove that they were well acquainted with what they recorded. It demonstrates that their narration is true. Impostors do not trouble themselves to be very accurate about names and dates, and there is nothing in which they are more liable to make mistakes.
Wilt thou ... - This is an expression of contempt. Herod, with all his wealth and power, had been engaged in this work almost half a century. Can you, an obscure and unknown Galilean, accomplish it in three days? The thing, in their judgment, was ridiculous, and showed, as "they" supposed, that he had no authority to do what he had done in the temple.
John Gill
2:20 Then said the Jews,.... Unto him, as read the Syriac, Arabic, Persic, and Ethiopic versions:
forty and six years was this temple in building; which cannot be understood of the temple as built by Solomon, for that was but seven years in building, 3Kings 6:37. But rather of the temple, as built by Zorobabel, commonly called the second temple, and might be more properly said to be "this temple"; the calculations of this made by learned men, are various and endless to recite. Daniel's seven weeks, or forty nine days, which are so many years, can have nothing to do with this account; since they regard not the building of the temple, but the city of Jerusalem; though from the second year of Cyrus, in which the temple began to be built, to the thirty second of Darius exclusive, were just forty six years; Cyrus reigning three years, Artaxerxes Ahasuerus fourteen years, and Artaxerxes Darius thirty two; but their account is more likely, which begins at the first of Artaxerxes Longimanus, who reigned forty years, and ends in the sixth year of Darius, his successor, in which year the temple was finished, Ezra 6:15. But to me it seems rather, that Herod's temple, or the temple as rebuilt, or repaired by Herod, is here meant; and which the Jews call, , "the building of Herod" (g); and say of it, that
"he who has not seen Herod's building, never saw a beautiful building.''
And this, according to Josephus (h), was begun in the "eighteenth" year of his reign, in the "thirty fifth" of which Christ was born, who was now "thirty" years of age: so that reckoning either the eighteenth year of Herod, or the thirtieth of Christ, the present year exclusively, just forty six years had run out, since the rebuilding or reparations were first begun; and which were not yet finished; for some years after this, the above writer observes (i), the temple was finished, even in the times of Nero and Agrippa: and agreeably to this, the words may be rendered, "forty six years has this temple been building"; and which still adds more force to the following reasoning of the Jews:
and wilt thou rear it up in three days? the thing is impossible and impracticable; it is madness to the last degree, to talk at this rate: thus from the length of time which had run out from Herod's first beginning to repair and beautify the temple, till now, and yet not finished, they argue the absurdity of his pretending to raise up such a fabric, should it be demolished, in three days time; they understanding him either ignorantly or wilfully, to speak of the material temple, when his sense was otherwise, as appears from the words of the evangelist, in the next verse. The Jew (k) objects to this account, of the temple being forty six years in building; he observes, that
"according to the sense of the Nazarenes, this was the building of king Herod, that was in the time of Jesus; and the whole time of his reign were but seven and thirty years, as is manifest from the book of Joseph ben Gorion, c. 65. Besides, that which Herod built, was built in eight years, as is evident from the same author, c. 55, wherefore the number of forty six years, in the words of the writer, (the evangelist,) is, a palpable error.''
To which may be replied, that admitting there is an error in this number, it is not the error of the evangelist, but of the Jews, whose words the evangelist relates; and supposing this was a mistake of theirs, either ignorantly or wilfully made, to aggravate the absurdity and impossibility of Christ's rebuilding the temple; and that even the evangelist knew it to be a mistake; yet he acts the most faithful and upright part, in repeating the words of the Jews, as they delivered them; and it lies upon the Jew to prove, that these words were not said by them, or that it is not credible that they should: that this was the building of Herod which is here referred to; and that he reigned but thirty seven years, will be granted; but this is no objection to its being forty six years in building, since in this account it is not said that it was forty six years in building by Herod; the sense is only, that such a number of years had passed, since it first began to be built by him: as for what Joseph ben Gorion says, of its being built by him in the space of eight years, it is not to be depended upon, since he is not the true Josephus, that wrote the history of the Jews, and is to be corrected by the genuine historian; and from what has been before observed, from the time which, according to the true Josephus, this building was begun, to this present year of Christ, when this discourse was had, were just forty six years; and admitting, that the main of the building was finished in eight years time, yet additions were continually made to it, so that it was not finished entirely, until many years after.
(g) T. Bab. Bava Bathra, fol. 4. 1. (h) Antiqu. Jud. l. 15. c. 14. (i) Antiqu. Jud. l. 20. c. 8. (k) R. Isaac Chizzuk Emuna, par. 2. c. 43. p. 434.
John Wesley
2:20 Forty and six years - Just so many years before the time of this conversation, Herod the Great had begun his most magnificent reparation of the temple, (one part after another,) which he continued all his life, and which was now going on, and was continued thirty - six years longer, till within six or seven years of the destruction of the state, city, and temple by the Romans.
Robert Jamieson, A. R. Fausset and David Brown
2:20 Forty and six years--From the eighteenth year of Herod till then was just forty-six years [JOSEPHUS, Antiquities, 15.11.1].
2:212:21: Բայց նա՝ ասէր վասն տաճարի՛ մարմնոյ իւրոյ[1625]։ [1625] Ոմանք. Մարմնոյն իւրոյ։
21. Բայց նա իր մարմնի տաճարի մասին էր խօսում:
21 Բայց ինք իր մարմնին տաճարին համար կ’ըսէր։
Բայց նա ասէր վասն տաճարի մարմնոյ իւրոյ:

2:21: Բայց նա՝ ասէր վասն տաճարի՛ մարմնոյ իւրոյ[1625]։
[1625] Ոմանք. Մարմնոյն իւրոյ։
21. Բայց նա իր մարմնի տաճարի մասին էր խօսում:
21 Բայց ինք իր մարմնին տաճարին համար կ’ըսէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: А Он говорил о храме тела Своего.
2:21  ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
2:21. ἐκεῖνος (The-one-thither) δὲ (moreover) ἔλεγεν (it-was-forthing) περὶ (about) τοῦ (of-the-one) ναοῦ (of-a-temple) τοῦ (of-the-one) σώματος (of-a-body) αὐτοῦ. (of-it)
2:21. ille autem dicebat de templo corporis suiBut he spoke of the temple of his body.
21. But he spake of the temple of his body.
2:21. Yet he was speaking about the Temple of his body.
2:21. But he spake of the temple of his body.
But he spake of the temple of his body:

21: А Он говорил о храме тела Своего.
2:21  ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
2:21. ille autem dicebat de templo corporis sui
But he spoke of the temple of his body.
2:21. Yet he was speaking about the Temple of his body.
2:21. But he spake of the temple of his body.
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Adam Clarke: Commentary on the Bible - 1831
2:21: Of the temple of his body - Rather, the temple, his body: his body had no particular temple: but it was the temple of his Divinity - the place in which, as in the ancient temple, his Godhead dwelt; See how the Jews perverted these words, Mat 26:60 (note), and the notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: he: Joh 1:14 *Gr: Col 1:19, Col 2:9; Heb 8:2
temple: Co1 3:16, Co1 6:19; Co2 6:16; Eph 2:20-22; Pe1 2:4, Pe1 2:5
Geneva 1599
2:21 But he spake of the (i) temple of his body.
(i) That is, of his body.
John Gill
2:21 But he spoke of the temple of his body. Which was the antitype of the material temple; and might well be called so, since the bodies of the saints are called temples, 1Cor 3:16 2Cor 6:16; and the human nature of Christ is called a tabernacle, Heb 8:2; and he himself, in prophecy, is said to be "for a sanctuary", or temple, Is 8:14, and that because the fulness of the Godhead dwelt in him bodily, the train of the divine perfections filled the temple of his human nature, Col 2:9. And because here, as in the temple, God grants his presence, and communes with his saints, accepts of their prayers and praises, and all their spiritual sacrifices through him; and who is the oracle, the true "Urim" and "Thummim", by whom he delivers his whole mind and will to his people.
Robert Jamieson, A. R. Fausset and David Brown
2:21 temple of his body--in which was enshrined the glory of the eternal Word. (See on Jn 1:14). By its resurrection the true Temple of God upon earth was reared up, of which the stone one was but a shadow; so that the allusion is not quite exclusively to Himself, but takes in that Temple of which He is the foundation, and all believers are the "lively stones." (1Pet 2:4-5).
2:222:22: Իսկ յորժամ յարեաւն ՚ի մեռելոց, յիշեցին աշակերտքն նորա, թէ ա՛յս է զոր ասացն. եւ հաւատացի՛ն գրոյն՝ եւ բանին զոր ասաց Յիսուս[1626]։ գկ [1626] Ոմանք. Ասացն Յիսուս։
22. Իսկ երբ մեռելներից յարութիւն առաւ, նրա աշակերտները յիշեցին, թէ այդ է, որ ասել էր. եւ հաւատացին Գրքին ու այն խօսքին, որ Յիսուս ասել էր:
22 Ուստի երբ ինք մեռելներէն յարութիւն առաւ, իր աշակերտները մտքերնին բերին այս ըսածը* ու հաւատացին գրքին եւ Յիսուսին ըսած խօսքին։
Իսկ յորժամ յարեաւն ի մեռելոց, յիշեցին աշակերտքն նորա, թէ այս է զոր ասացն. եւ հաւատացին գրոյն եւ բանին զոր ասաց Յիսուս:

2:22: Իսկ յորժամ յարեաւն ՚ի մեռելոց, յիշեցին աշակերտքն նորա, թէ ա՛յս է զոր ասացն. եւ հաւատացի՛ն գրոյն՝ եւ բանին զոր ասաց Յիսուս[1626]։ գկ
[1626] Ոմանք. Ասացն Յիսուս։
22. Իսկ երբ մեռելներից յարութիւն առաւ, նրա աշակերտները յիշեցին, թէ այդ է, որ ասել էր. եւ հաւատացին Գրքին ու այն խօսքին, որ Յիսուս ասել էր:
22 Ուստի երբ ինք մեռելներէն յարութիւն առաւ, իր աշակերտները մտքերնին բերին այս ըսածը* ու հաւատացին գրքին եւ Յիսուսին ըսած խօսքին։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Когда же воскрес Он из мертвых, то ученики Его вспомнили, что Он говорил это, и поверили Писанию и слову, которое сказал Иисус.
2:22  ὅτε οὗν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῶ λόγῳ ὃν εἶπεν ὁ ἰησοῦς.
2:22. Ὅτε (Which-also) οὖν (accordingly) ἠγέρθη (it-was-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"ἐμνήσθησαν (they-were-memoried,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ὅτι (to-which-a-one) τοῦτο (to-the-one-this) ἔλεγεν, (it-was-forthing,"καὶ (and) ἐπίστευσαν (they-trusted-of) τῇ (unto-the-one) γραφῇ (unto-a-scribing) καὶ (and) τῷ (unto-the-one) λόγῳ (unto-a-forthee) ὃν (to-which) εἶπεν (it-had-said,"ὁ (the-one) Ἰησοῦς. (an-Iesous)
2:22. cum ergo resurrexisset a mortuis recordati sunt discipuli eius quia hoc dicebat et crediderunt scripturae et sermoni quem dixit IesusWhen therefore he was risen again from the dead, his disciples remembered that he had said this: and they believed the scripture and the word that Jesus had said.
22. When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said.
2:22. Therefore, when he had resurrected from the dead, his disciples were reminded that he had said this, and they believed in the Scriptures and in the word that Jesus had spoken.
2:22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.
When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said:

22: Когда же воскрес Он из мертвых, то ученики Его вспомнили, что Он говорил это, и поверили Писанию и слову, которое сказал Иисус.
2:22  ὅτε οὗν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῶ λόγῳ ὃν εἶπεν ὁ ἰησοῦς.
2:22. cum ergo resurrexisset a mortuis recordati sunt discipuli eius quia hoc dicebat et crediderunt scripturae et sermoni quem dixit Iesus
When therefore he was risen again from the dead, his disciples remembered that he had said this: and they believed the scripture and the word that Jesus had said.
2:22. Therefore, when he had resurrected from the dead, his disciples were reminded that he had said this, and they believed in the Scriptures and in the word that Jesus had spoken.
2:22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.
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Adam Clarke: Commentary on the Bible - 1831
2:22: Remembered that he had said this unto them - Αυτοις, to them, is wanting in AEHLMS, Matt. BV, upwards of one hundred others; both the Syriac; Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text.
They believed the scripture - The scripture which the evangelist immediately refers to may have been Psa 16:10. Compare this with Act 2:31, Act 2:32, and with Act 13:35-37. See also Psa 2:7, and compare it with Heb 1:5, and Heb 5:5, and with Act 13:33. They understood these scriptures in a sense in which they never before understood them.
It is the property of many prophecies never to be understood except by their accomplishment; but these are so marked that, when their fulfillment takes place, they cannot be misunderstood, or applied to any other event.
Albert Barnes: Notes on the Bible - 1834
2:22: When he was risen from the dead ... - This saying of our Saviour at that time seemed obscure and difficult. The disciples did not understand it, but they treasured it up in their memory, and the event showed what was its true meaning. Many prophecies are obscure when spoken which are perfectly plain when the event takes place. We learn from this, also, the importance of treasuring up the truths of the Bible now, though we may not perfectly understand them. Hereafter they may be plain to us. It is therefore important that "children," should learn the truths of the sacred Scriptures. Treasured up in their memory, they may not be understood "now," but hereafter they may be clear to them. Every one engaged in teaching a Sunday school, therefore, may be imparting instruction which may be understood, and may impart comfort, long after the teacher has gone to eternity.
They believed - That is, "after" he rose from the dead.
The scripture - The Old Testament, which predicted his resurrection. Reference here must be made to Psa 16:10; compare Act 2:27-32; Act 13:35-37; Psa 2:7; compare Act 13:33. They understood those Scriptures in a sense different from what they did before.
The word which Jesus had said - The prediction which he had made respecting his resurrection in this place and on other occasions. See Mat 20:19; Luk 18:32-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: his: Joh 2:17, Joh 12:16, Joh 14:26, Joh 16:4; Luk 24:7, Luk 24:8, Luk 24:44; Act 11:16
and they: Joh 2:11, Joh 20:8, Joh 20:9
John Gill
2:22 When therefore he was risen from the dead,.... Which was three years after this:
his disciples remembered that he had said this unto them; either to the Jews, or to them the disciples; though the phrase "to them", is not in the Vulgate Latin, nor in any of the Oriental versions. The disciples themselves were very dull of understanding the doctrine of Christ's resurrection; and so they continued, notwithstanding he gave them afterwards very full hints of it, until that he was actually risen; and then they called to mind these words of his, with others that dropped from him upon the same subject:
and they believed the Scripture; that spoke of his resurrection, Ps 16:10, and on the third day, Hos 6:2.
And the word which Jesus had said; concerning his rising again the third day at this time, and at others, as in Mt 16:21; and they believed his word equally with the Scripture, it agreeing to it, and being founded on it.
John Wesley
2:22 They believed the scripture, and the word which Jesus had said - Concerning his resurrection.
Robert Jamieson, A. R. Fausset and David Brown
2:22 believed the scripture--on this subject; that is, what was meant, which was hid from them till then. Mark (1) The act by which Christ signalized His first public appearance in the Temple. Taking "His fan in His hand, He purges His floor," not thoroughly indeed, but enough to foreshadow His last act towards that faithless people--to sweep them out of God's house. (2) The sign of His authority to do this is the announcement, at this first outset of His ministry, of that coming death by their hands, and resurrection by His own, which were to pave the way for their judicial ejection.
2:232:23: Եւ իբրեւ էր յԵրուսաղէմ ՚ի զատկին ՚ի տօնի, բազումք հաւատացին յանուն նորա. զի տեսանէին զնշանսն՝ զոր առնէր[1627]։ [1627] Ոմանք. ՚Ի զատկին տօնի։
23. Եւ երբ Յիսուս զատկի տօնին Երուսաղէմում էր գտնւում, շատեր հաւատացին նրան, քանի որ տեսնում էին այն նշանները, որ կատարում էր:
23 Երբ զատկի տօնին Երուսաղէմ էր, շատ մարդիկ անոր ըրած հրաշքները տեսնելով՝ հաւատացին անոր անուանը։
Եւ իբրեւ էր յԵրուսաղէմ ի զատկին ի տօնի, բազումք հաւատացին յանուն նորա, զի տեսանէին զնշանսն զոր առնէր:

2:23: Եւ իբրեւ էր յԵրուսաղէմ ՚ի զատկին ՚ի տօնի, բազումք հաւատացին յանուն նորա. զի տեսանէին զնշանսն՝ զոր առնէր[1627]։
[1627] Ոմանք. ՚Ի զատկին տօնի։
23. Եւ երբ Յիսուս զատկի տօնին Երուսաղէմում էր գտնւում, շատեր հաւատացին նրան, քանի որ տեսնում էին այն նշանները, որ կատարում էր:
23 Երբ զատկի տօնին Երուսաղէմ էր, շատ մարդիկ անոր ըրած հրաշքները տեսնելով՝ հաւատացին անոր անուանը։
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2:2323: И когда Он был в Иерусалиме на празднике Пасхи, то многие, видя чудеса, которые Он творил, уверовали во имя Его.
2:23  ὡς δὲ ἦν ἐν τοῖς ἱεροσολύμοις ἐν τῶ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει·
2:23. Ὡς (As) δὲ (moreover) ἦν (it-was) ἐν (in) τοῖς (unto-the-ones) Ἰεροσολύμοις (unto-Hierosoluma') ἐν (in) τῷ (unto-the-one) πάσχα (unto-a-Pascha) ἐν (in) τῇ (unto-the-one) ἑορτῇ, (unto-a-festival," πολλοὶ ( much ) ἐπίστευσαν (they-trusted-of) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ, (of-it," θεωροῦντες ( surveiling-unto ) αὐτοῦ (of-it) τὰ (to-the-ones) σημεῖα (to-signlets-of) ἃ ( to-which ) ἐποίει: (it-was-doing-unto)
2:23. cum autem esset Hierosolymis in pascha in die festo multi crediderunt in nomine eius videntes signa eius quae faciebatNow when he was at Jerusalem, at the pasch, upon the festival day, many believed in his name, seeing his signs which he did.
23. Now when he was in Jerusalem at the passover, during the feast, many believed on his name, beholding his signs which he did.
2:23. Now while he was at Jerusalem during the Passover, on the day of the feast, many trusted in his name, seeing his signs that he was accomplishing.
2:23. Now when he was in Jerusalem at the passover, in the feast [day], many believed in his name, when they saw the miracles which he did.
Now when he was in Jerusalem at the passover, in the feast [day], many believed in his name, when they saw the miracles which he did:

23: И когда Он был в Иерусалиме на празднике Пасхи, то многие, видя чудеса, которые Он творил, уверовали во имя Его.
2:23  ὡς δὲ ἦν ἐν τοῖς ἱεροσολύμοις ἐν τῶ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει·
2:23. cum autem esset Hierosolymis in pascha in die festo multi crediderunt in nomine eius videntes signa eius quae faciebat
Now when he was at Jerusalem, at the pasch, upon the festival day, many believed in his name, seeing his signs which he did.
2:23. Now while he was at Jerusalem during the Passover, on the day of the feast, many trusted in his name, seeing his signs that he was accomplishing.
2:23. Now when he was in Jerusalem at the passover, in the feast [day], many believed in his name, when they saw the miracles which he did.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: - 24: Здесь евангелист говорит о том впечатлении, какое произвел Иисус Христос Своим первым выступлением в Иерусалиме на народные массы. Так как Господь в этот раз совершил много знамений или чудес (см. ст. 11) в течение восьми дней праздника Пасхи, и так как при этом Он выступал неоднократно в качестве учителя, как это видно, напр., из слов Никодима (3:2), а частью из слов Самого Христа (3:11, 19), то многие в Него уверовали. Если здесь Иоанн упоминает только о "знамениях", которые привели ко Христу многих иудеев, то этим он свидетельствует, что для большинства знамения, действительно, были решающим моментом в их обращении ко Христу. Поэтому-то и Апостол Павел говорил: "иудеи требуют чудес" (1Кор. 1:22). Они веровали во имя Его, т. е. видели в Нем Мессию, и хотели образовать общину с Его именем. Но Господь хорошо знал всех этих верующих и не доверял твердости их веры. Он знал и вообще всякого встречавшегося Ему человека в силу Своего чудесного прозрения, опыты которого Он уже явил ученикам Своим недавно (1:42-50). Поэтому число учеников Христа за эти восемь дней праздника не прибавилось.

Новейшая критика (напр., Цан, Гольцман) полагает, что Иоанн повествует во второй половине рассматриваемой главы о том же событии, какое, по синоптикам, случилось в последнюю Пасху - Пасху страданий. При этом одни критики считают более правильным хронологическое показание синоптиков, сомневаясь в возможности такого события на первом же году общественного служения Христа, другие отдают предпочтение Иоанну, полагая, что синоптики поставили рассматриваемое событие не на том месте, где бы ему следовало находиться (ср. Мф. 21, и сл. и парал.). Но все сомнения критики не имеют в себе основательности. Прежде всего, нет ничего невероятного в том, что Господь выступил как обличитель беспорядков, царивших в храме, в этом центре иудейства и еще в самом начале Своего общественного служения. Он и должен был смело выступить в самом центральном месте иудейства в храме иерусалимском, если хотел заявить о Себе как о посланнике Бога. И еще пророк Малахия, предвозвещавший пришествие Мессии, говорил, что Он явится именно в храме (Мал. 3:1) и, как можно заключать из контекста речи (см. след. стихи в той же главе кн. Малахии), здесь же, в храме, будет чинить суд Свой над гордыми своею праведностью иудеями. Затем, если бы уже тогда Господь не выступил так открыто в качестве Мессии, в Нем могли бы усомниться даже и ученики Его, которым, без сомнения, должно было представляться странным то, что их Учитель, совершивший уже великое чудо в Кане на браке, вдруг снова удалился от внимания народа, пребывая в тишине Галилеи.

Говорят: "но Христос не мог сразу же заявить о том, что Он Мессия - это сделал Он много позже". К этому прибавляют, что таким выступлением как обличитель священников Христос сразу же ставил Себя в неприязненные отношения к священству, которое и могло тотчас захватить Его, положив этим конец Его деятельности. Но и это возражение не имеет силы. Почему бы захватили Христа священники, если, как они не могли не сознавать, Он требовал от торговцев только законного? Притом, прямо на священников Христос не обрушил Своих обличений, Он изгнал только торговцев, и священники - конечно, лицемерно могли бы еще поблагодарить Его за то, что Он заботится о чести храма ...

Кроме того, замысел у священников против Христа составлялся постепенно, и они, конечно, не осмелились бы, без обстоятельного обсуждения дела в Синедрионе, предпринять какие-либо решительные шаги против Христа... Вообще, критика не могла привести сколько-нибудь убедительных оснований для того, чтобы заставить верить в невозможность повторения события изгнания из храма торгующих. Напротив, есть некоторые важные различия между повествованиями синоптиков и Иоанна об этом событии. Так, по Иоанну, иудеи спрашивали у Христа, по какому праву Он совершает очищение храма, а по синоптикам, первосвященники и книжники такого вопроса не предлагали, а только укоряли Его за то, что Он принимает хвалу от детей. Затем, по синоптикам, речь Господа к осквернителям храма звучит гораздо суровее, чем речь Его у Иоанна: там Господь говорит как Судия, пришедший карать людей, сделавших из храма вертеп разбойников, а здесь Он обличает иудеев только в том, что они храм обратили в место торговли.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man.

We have here an account of the success, the poor success, of Christ's preaching and miracles at Jerusalem, while he kept the passover there. Observe,

I. That our Lord Jesus, when he was at Jerusalem at the passover, did preach and work miracles. People's believing on him implied that he preached; and it is expressly said, They saw the miracles he did. He was now in Jerusalem, the holy city, whence the word of the Lord was to go froth. His residence was mostly in Galilee, and therefore when he was in Jerusalem he was very busy. The time was holy time, the feast-day, time appointed for the service of God; at the passover the Levites taught the good knowledge of the Lord (2 Chron. xxx. 22), and Christ took that opportunity of preaching, when the concourse of people was great, and thus he would own and honour the divine institution of the passover.

II. That hereby many were brought to believe in his name, to acknowledge him a teacher come from God, as Nicodemus did (ch. iii. 2), a great prophet; and, probably, some of those who looked for redemption in Jerusalem believed him to be the Messiah promised, so ready were they to welcome the first appearance of that bright and morning star.

III. That yet Jesus did not commit himself unto them (v. 24): ouk episteuen heauton autois--He did not trust himself with them. It is the same word that is used for believing in him. So that to believe in Christ is to commit ourselves to him and to his guidance. Christ did not see cause to repose any confidence in these new converts at Jerusalem, where he had many enemies that sought to destroy him, either, 1. Because they were false, at least some of them, and would betray him if they had an opportunity, or were strongly tempted to do so. He had more disciples that he could trust among the Galileans than among the dwellers at Jerusalem. In dangerous times and places, it is wisdom to take heed in whom you confide; memneso apistein--learn to distrust. Or, 2. Because they were weak, and I would hope that this was the worst of it; not that they were treacherous and designed him a mischief, but, (1.) They were timorous, and wanted zeal and courage, and might perhaps be frightened to do a wrong thing. In times of difficulty and danger, cowards are not fit to be trusted. Or, (2.) They were tumultuous, and wanted discretion and management. These in Jerusalem perhaps had their expectations of the temporal reign of the Messiah more raised than others, and, in that expectation, would be ready to give some bold strokes at the government if Christ would have committed himself to them and put himself at the head of them; but he would not, for his kingdom is not of this world. We should be shy of turbulent unquiet people, as our Master here was, though they profess to believe in Christ, as these did.

IV. That the reason why he did not commit himself to them was because he knew them (v. 25), knew the wickedness of some and the weakness of others. The evangelist takes this occasion to assert Christ's omniscience. 1. He knew all men, not only their names and faces, as it is possible for us to know many, but their nature, dispositions, affections, designs, as we do not know any man, scarcely ourselves. He knows all men, for his powerful hand made them all, his piercing eye sees them all, sees into them. He knows his subtle enemies, and all their secret projects; his false friends, and their true characters; what they really are, whatever they pretend to be. He knows them that are truly his, knows their integrity, and knows their infirmity too. He knows their frame. 2. He needed not that any should testify of man. His knowledge was not by information from others, but by his own infallible intuition. It is the infelicity of earthly princes that they must see with other men's eyes, and hear with other men's ears, and take things as they are represented to them; but Christ goes purely upon his own knowledge. Angels are his messengers, but not his spies, for his own eyes run to and fro through the earth, 2 Chron. xvi. 9. This may comfort us in reference to Satan's accusations, that Christ will not take men's characters from him. 3. He knew what was in man; in particular persons, in the nature and race of man. We know what is done by men; Christ knows what is in them, tries the heart and the reins. This is the prerogative of that essential eternal Word, Heb. iv. 12, 13. We invade his prerogative if we presume to judge men's hearts. How fit is Christ to be the Saviour of men, very fit to be the physician, who has such a perfect knowledge of the patient's state and case, temper and distemper; knows what is in him! How fit also to be the Judge of all! For the judgment of him who knows all men, all in men, must needs be according to truth.

Now this is all the success of Christ's preaching and miracles at Jerusalem, in this journey. The Lord comes to his temple, and none come to him but a parcel of weak simple people, that he can neither have credit from nor put confidence in; yet he shall at length see of the travail of his soul.
Adam Clarke: Commentary on the Bible - 1831
2:23: Many believed in his name - They believed him to be the promised Messiah, but did not believe in him to the salvation of their souls: for we find, from the following verse, that their hearts were not at all changed, because our blessed Lord could not trust himself to them.
Albert Barnes: Notes on the Bible - 1834
2:23: Feast-day - Feast. During the celebration of the Passover, which continued eight days.
Miracles which he did - These miracles are not particularly recorded. Jesus took occasion to work miracles, and to preach at that time, for a great multitude were present from all parts of Judea. It was a favorable opportunity for making known his doctrines and showing the evidence that he was the Christ, and he embraced it. We should always seek and embrace opportunities of doing good, and we should not be "deterred," but rather "excited," by the multitude around us to make known our real sentiments on the subject of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: many: Joh 3:2, Joh 6:14, Joh 7:31, Joh 8:30, Joh 8:31, Joh 12:42, Joh 12:43; Mat 13:20, Mat 13:21; Mar 4:16, Mar 4:17; Luk 8:13; Gal 5:6; Eph 3:16, Eph 3:17; Jam 2:19, Jam 2:20
John Gill
2:23 Now when he was in Jerusalem at the passover,.... Whither he went, in order to keep it, that being at hand, and now come; see Jn 2:13;
in the feast day; either on the day the Chagigah was eaten, which was sometimes emphatically called "the feast", as in Num 28:16, "and in the fourteenth day of the first month, is the passover of the Lord; and in the fifteenth day of this month, is the feast"; the passover lamb was eaten on the fourteenth day of the month "Nisan", and the "Chagigah" was on the fifteenth; in the former only a lamb was eaten, in the other, cattle out of the herds; hence mention is made, both of flocks and herds, for the keeping the passover, Deut 16:2. Jarchi's note upon the place is, that the herds were for the Chagigah, with which the Talmud (l) agrees; and Jonathan ben Uzziel paraphrases the words thus,
"and ye shall slay the passover before the Lord your God, between the evenings, and the sheep and oxen on the morrow, in that very day, for the joy of the feast;''
for it was observed with great joy and mirth: and the rather this is here meant, since the "Chagigah" is not only called "the feast", but this here is distinguished from the passover, as that is in the passage above cited, Num 28:16. For the passover here, seems to be the general name for the whole seven days of the festival; and the feast to be the particular feast of the first day of it, which was the fifteenth; to which may be added, that on this day all the males made their appearance in court (m); and so was a very proper time for Christ to work his miracles in, when there were so many spectators: though it may design the whole time of the feast, all the seven days of unleavened bread; during which time Christ was at Jerusalem, and wrought miracles, which had the following effect:
many believed in his name; that he was some great prophet, or the prophet, or the Messiah; they gave an historical assent unto him as such, at least for that time:
when they saw the miracles which he did; for as miracles, according to the prophecies of the Old Testament, were to be performed by the Messiah, such as giving sight to the blind, causing the deaf to hear, the dumb to speak, and the lame to walk, Is 35:5; so they were expected by the ancient Jews, that they would be wrought by him, when he came; wherefore these Jews, seeing such like wonderful things wrought by Jesus, they concluded he must be the Messiah: though the modern ones, in order to shift off the evidence of Jesus being the Messiah, from his miracles, deny that miracles are the characteristic of the Messiah, or will be performed by him; at least, that there is no necessity of them to prove him to be the person. What miracles these were, which were now wrought by Christ, are not recorded by this, or any other evangelist; see Jn 20:30. However, being surprised at the marvellous things he did, and upon the evidence of these extraordinary works, there were many that concluded he must be come from God; among these it seems as if Nicodemus was one; see Jn 3:2; great part of these, at least some of them, were only nominal and temporary believers, who were not to be confided in as true disciples, and hearty followers of Christ; and who continued not long in the same mind and profession, as appears by what follows.
(l) Pesachim, fol. 70. 2. (m) Maimon. Hilch. Chagigah, c. 1. sect. 1.
John Wesley
2:23 Many believed - That he was a teacher sent from God.
Robert Jamieson, A. R. Fausset and David Brown
2:23 in the feast day--the foregoing things occurring probably before the feast began.
many believed--superficially, struck merely by "the miracles He did." Of these we have no record.
2:242:24: Բայց ինքն Յիսուս ո՛չ հաւատայր զանձն նոցա. քանզի ինքն գիտէր զամենայն[1628]. [1628] Ոսկան. Ոչ հաւատայր յանձն նոցա։
24. Բայց Յիսուս անձամբ վստահութիւն չունէր նրանց նկատմամբ, որովհետեւ ինքն ամենքին ճանաչում էր
24 Բայց ինք՝ Յիսուս՝ իր անձը անոնց չէր վստահեր, վասն զի ինք կը ճանչնար ամէն մարդ։
Բայց ինքն Յիսուս ոչ հաւատայր զանձն նոցա, քանզի ինքն գիտէր զամենայն:

2:24: Բայց ինքն Յիսուս ո՛չ հաւատայր զանձն նոցա. քանզի ինքն գիտէր զամենայն[1628].
[1628] Ոսկան. Ոչ հաւատայր յանձն նոցա։
24. Բայց Յիսուս անձամբ վստահութիւն չունէր նրանց նկատմամբ, որովհետեւ ինքն ամենքին ճանաչում էր
24 Բայց ինք՝ Յիսուս՝ իր անձը անոնց չէր վստահեր, վասն զի ինք կը ճանչնար ամէն մարդ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Но Сам Иисус не вверял Себя им, потому что знал всех
2:24  αὐτὸς δὲ ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας,
2:24. αὐτὸς (it) δὲ (moreover) Ἰησοῦς (an-Iesous) οὐκ (not) ἐπίστευεν (it-was-trusting-of) αὑτὸν (to-itself) αὐτοῖς (unto-them) διὰ (through) τὸ (to-the-one) αὐτὸν (to-it) γινώσκειν (to-acquaint) πάντας ( to-all ,"
2:24. ipse autem Iesus non credebat semet ipsum eis eo quod ipse nosset omnesBut Jesus did not trust himself unto them: for that he knew all men,
24. But Jesus did not trust himself unto them, for that he knew all men,
2:24. But Jesus did not trust himself to them, because he himself had knowledge of all persons,
2:24. But Jesus did not commit himself unto them, because he knew all [men],
But Jesus did not commit himself unto them, because he knew all:

24: Но Сам Иисус не вверял Себя им, потому что знал всех
2:24  αὐτὸς δὲ ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας,
2:24. ipse autem Iesus non credebat semet ipsum eis eo quod ipse nosset omnes
But Jesus did not trust himself unto them: for that he knew all men,
2:24. But Jesus did not trust himself to them, because he himself had knowledge of all persons,
2:24. But Jesus did not commit himself unto them, because he knew all [men],
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:24: He knew all men - Instead of παντας all men, EGH, and about thirty others, read παντα, every man, or all things; and this I am inclined to believe is the true reading. Jesus knew all things; and why? Because he made all things, Joh 1:3, and because he was the all-wise God, Joh 1:1; and he knew all men, because he alone searches the heart, and tries the reins. He knows who are sincere, and who are hypocritical: he knows those in whom he can confide, and those to whom he can neither trust himself nor his gifts. Reader, he also knows thee: thy cares, fears, perplexities, temptations, afflictions, desires, and hopes; thy helps and hinderances; the progress thou hast made in the Divine life, or thy declension from it. If he know thee to be hypocritical or iniquitous, he looks upon thee with abhorrence: if he know thee to be of a meek and broken spirit, he looks on thee with pity, complacency, and delight. Take courage - thou canst say, Lord, thou knowest all things, thou knowest that I do love thee, and mourn because I love and serve thee so little: then expect him to come in unto thee, and make his abode with thee: while thy eye and heart are simple, he will love thee, and thy whole soul shall be full of light. To him be glory and dominion for ever!
Albert Barnes: Notes on the Bible - 1834
2:24: Did not commit himself - The word translated "commit" here is the same which in Joh 2:23 is translated "believed." It means to put "trust" or "confidence in." Jesus did not put "trust" or "reliance" in them. He did not leave himself in their hands. He acted cautiously and prudently. The proper time for him to die had not come, and he secured his own safety. The reason why he did not commit himself to them is "that he knew all men." He knew the "inconstancy" and "fickleness" of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe he would be if they should be moved to sedition and tumult.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: did: Joh 6:15; Mat 10:16, Mat 10:17
because: Joh 1:42, Joh 1:46, Joh 1:47, Joh 5:42, Joh 6:64, Joh 16:30, Joh 21:17; Sa1 16:7; Ch1 28:9, Ch1 29:17; Jer 17:9; Mat 9:4; Mar 2:8; Act 1:24; Heb 4:13; Rev 2:23
Geneva 1599
2:24 (6) But Jesus did not commit himself unto them, because he knew all [men],
(6) It is not good giving credit to those who trust only because of miracles.
John Gill
2:24 But Jesus did not commit himself unto them,.... The sense according to some of the ancients is, that he did not commit the whole of the Gospel to them; he did not make known to them all his mind and will; this he only did to the twelve apostles, his special disciples and friends; nor was the time come, that he would make known, or have made known, the things concerning his person, office, obedience, sufferings, death, and resurrection from the dead: but rather the meaning is, that he did not trust himself with these persons, who believed in him, on the basis of his miracles; he did not take them into the number of his associates; he did not admit them to intimacy with him; nor did he freely converse with them, or make any long stay among them; but soon withdrew himself from hence, and went into other parts of Judea, and into Galilee:
because he knew all men: good and bad: all openly profane sinners, and all their actions; not only their more public ones, but those that are done in the dark, and which are the most secretly devised, and levelled against the saints; and he so knew them, as to bring them into judgment: and all good men, true believers; he knows their persons, as they are his Father's choice, his gift of them to him, his own purchase, and as called by his grace; and so as to distinguish them at the last day, and give up the full account of every one of them to his Father: he knows the worst of them, the sin that dwells in them, their daily infirmities, their secret personal sins; their family sins, both of omission and commission; and their church sins, or which are committed in the house of God; and takes notice of them, so as to resent them, and chastise them for them; he knows the best of them, their graces, their faith, hope, love, patience, humility, self-denial, &c; he knows their good works, and all their weaknesses and their wants: and he knows all nominal professors, on what basis they take up their profession, and what trust they place in it; he can distinguish between grace and mere profession, and discern the secret lusts which such indulge, and the springs and progress of their apostasy: he knew all these men, that upon seeing his miracles, professed at this time to believe in him; he knew the hypocrisy and dissimulation of some of them; and he knew the notions they had of a temporal Messiah, and the temporal views they had in believing in him; and their design to set him up as a temporal prince, as some afterwards would have done: knew the flashy affections of others, who were like John's hearers, that were pleased for a while; he knew what sort of faith it was they believed in him with, that it would not hold long, nor they continue with him; for he knew not only all persons, but "all things", as some copies read here; see Jn 21:17.
John Wesley
2:24 He did not trust himself to them - Let us learn hence not rashly to put ourselves into the power of others. Let us study a wise and happy medium between universal suspiciousness and that easiness which would make us the property of every pretender to kindness and respect.
Robert Jamieson, A. R. Fausset and David Brown
2:24 did not commit--"entrust," or let Himself down familiarly to them, as to His genuine disciples.
2:252:25: եւ զի ո՛չ էր պիտոյ՝ եթէ ոք վկայեսցէ վասն մարդոյ. զի ինքն իսկ՝ գիտէր զինչ կրէր ՚ի մարդն։
25. եւ կարիք չկար, որ որեւէ մէկը վկայէր մարդու մասին, քանի որ ինքն արդէն գիտէր, թէ ինչ կար մարդու հոգու մէջ:
25 Պէտք չկար որ ոեւէ մէկը ուրիշ մարդու համար վկայութիւն տար իրեն, քանզի ինք գիտէր թէ ի՛նչ կայ մարդուն ներսիդին։
եւ զի ոչ էր պիտոյ եթէ ոք վկայեսցէ վասն մարդոյ, զի ինքն իսկ գիտէր զինչ կրէր ի մարդն:

2:25: եւ զի ո՛չ էր պիտոյ՝ եթէ ոք վկայեսցէ վասն մարդոյ. զի ինքն իսկ՝ գիտէր զինչ կրէր ՚ի մարդն։
25. եւ կարիք չկար, որ որեւէ մէկը վկայէր մարդու մասին, քանի որ ինքն արդէն գիտէր, թէ ինչ կար մարդու հոգու մէջ:
25 Պէտք չկար որ ոեւէ մէկը ուրիշ մարդու համար վկայութիւն տար իրեն, քանզի ինք գիտէր թէ ի՛նչ կայ մարդուն ներսիդին։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: и не имел нужды, чтобы кто засвидетельствовал о человеке, ибо Сам знал, что в человеке.
2:25  καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῶ ἀνθρώπῳ.
2:25. καὶ (and) ὅτι (to-which-a-one) οὐ (not) χρείαν (to-an-affording-of) εἶχεν (it-was-holding) ἵνα (so) τις (a-one) μαρτυρήσῃ (it-might-have-witnessed-unto) περὶ (about) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind,"αὐτὸς (it) γὰρ (therefore) ἐγίνωσκεν (it-was-acquainting) τί (to-what-one) ἦν (it-was) ἐν (in) τῷ (unto-the-one) ἀνθρώπῳ. (unto-a-mankind)
2:25. et quia opus ei non erat ut quis testimonium perhiberet de homine ipse enim sciebat quid esset in homineAnd because he needed not that any should give testimony of man: for he knew what was in man.
25. and because he needed not that any one should bear witness concerning man; for he himself knew what was in man.
2:25. and because he had no need of anyone to offer testimony about a man. For he knew what was within a man.
2:25. And needed not that any should testify of man: for he knew what was in man.
And needed not that any should testify of man: for he knew what was in man:

25: и не имел нужды, чтобы кто засвидетельствовал о человеке, ибо Сам знал, что в человеке.
2:25  καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῶ ἀνθρώπῳ.
2:25. et quia opus ei non erat ut quis testimonium perhiberet de homine ipse enim sciebat quid esset in homine
And because he needed not that any should give testimony of man: for he knew what was in man.
2:25. and because he had no need of anyone to offer testimony about a man. For he knew what was within a man.
2:25. And needed not that any should testify of man: for he knew what was in man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:25: Should testify of man - Should give him the character of any man.
He knew what was in man - This he did because he had made all Joh 1:3, and because he was God, Joh 1:1. There can be no higher evidence than this that he was omniscient, and was therefore divine. To search the heart is the prerogative of God alone Jer 17:10; and as Jesus knew what was in "these disciples," and as it is expressly said that he knew what was in man - that is, in "all people" - so it follows that he must be equal with God. As he knows "all," he is acquainted with the false pretentions and professions of hypocrites. None can deceive him. He also knows the wants and desires of all his real friends. He hears their groans, he sees their sighs, he counts their tears, and in the day of need will come to their relief.
Geneva 1599
2:25 (7) And needed not that any should testify of man: for he knew what was in man.
(7) Christ is the searcher of hearts, and therefore truly God.
John Gill
2:25 And needed not that any should testify of man,.... Of this or the other man, that he was a good or a bad man; he needed no proofs to be made, or testimonies bore, or evidence given of men's characters and actions; he was of quick understanding, and could distinguish at once between a wicked man and a good man; and so had the characteristic which the Jews require of the Messiah; for they rejected Bar Cozba from being the Messiah, and slew him, because he could not smell, referring to Is 11:3, or discern a bad man from a good man (n); but this Jesus could do, without any external evidence:
for he knew what was in man; which none but the spirit of a man can know; his inward thoughts, the secrets of the heart; thus Christ knew the thoughts of the Scribes and Pharisees, Mt 9:4, being a discerner of the thoughts, and intents of the heart, Heb 4:12. This Apollonius Tyaneus, the ape of Christ, ascribed to himself (o); but is what is peculiar to God; and Christ being God, knows all that is in man; that there is no good in him naturally, nothing but what comes from his Father, is imparted by himself, or implanted by his Spirit; he knows the wickedness there is in man, that his heart is deceitful and desperately wicked, and full of all manner of iniquities; he knows in what condition all the and faculties of the souls of men are; what their affections are set upon, on earthly or heavenly things; whether there is any light in their understandings, or not; whether their wills are subdued and resigned to the will of God, or not; whether their minds and consciences are defiled, or their hearts are sprinkled from an evil conscience; in short, whether the internal good work of grace is begun upon their souls, or not; and he knows the secret springs of all actions, good and bad; all which prove his true and proper deity, and show him to be a suitable Saviour of sinners, and qualify him to be the Judge of the whole earth.
(n) T. Bab. Sanhedrin, fol. 93. 2. (o) Philostrat. Vit. Apollonii, l. 1. c. 13.
John Wesley
2:25 He - To whom all things are naked, knew what was in man - Namely, a desperately deceitful heart.
Robert Jamieson, A. R. Fausset and David Brown
2:25 knew what was in man--It is impossible for language more clearly to assert of Christ what in Jer 17:9-10, and elsewhere, is denied of all mere creatures.