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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order, ver. 1-10. 2. Two angels appearing to Mary Magdalene at the sepulchre, ver. 11-13. 3. Christ himself appearing to her, ver. 14-18. II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent, ver. 19-25. 2. At another, that day seven-night, when Thomas was with them, ver. 26-31. What is related here is mostly what was omitted by the other evangelists.
Adam Clarke: Commentary on the Bible - 1831
Mary Magdalene, coming early to the sepulchre, finds it empty, and runs and tells Peter, Joh 20:1, Joh 20:2. Peter and John run to the tomb, and find all as Mary had reported, Joh 20:3-10. Mary sees a vision of angels in the tomb, Joh 20:11-13. Jesus himself appears to her, and sends her with a message to the disciples, Joh 20:14-18. He appears to the disciples, gives the fullest proof of the reality of his resurrection, and communicates to them a measure of the Holy Spirit, Joh 20:19-23. The determined incredulity of Thomas, Joh 20:24, Joh 20:25. Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the proofs he had desired, Joh 20:26, Joh 20:27. Thomas is convinced, and makes a noble confession, Joh 20:28. Our Lord's reflections on his case, Joh 20:29. Various signs done by Christ, not circumstantially related, Joh 20:30. Why others are recorded, Joh 20:31.
All that John relates concerning the resurrection of our Lord he has collected partly from the account given by Mary Magdalene, and partly from his own observations. From Mary he derived the information given, Joh 20:1, Joh 20:2, and from Joh 20:11-18. From his own actual knowledge, what he relates, Joh 3:3-10, Joh 3:19-29, and the whole of25. It is supposed that he details the account given by Mary, without altering any circumstance, and without either addition or retrenchment. See Rosenmuller.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 20:1, Mary comes to the sepulchre; Joh 20:3, so do Peter and John, ignorant of the resurrection; Joh 20:11, Jesus appears to Mary Magdalene, Joh 20:19. and to his disciples; Joh 20:24, The incredulity and confession of Thomas; Joh 20:30, The Scripture is sufficient to salvation.
20:120:1: Եւ ՚ի միաշաբաթւոջն՝ Մարիամ Մագդաղենացի գա՛յ առաւօտուն ընդ արշալուշսն ՚ի գերեզման անդր, եւ տեսանէ զվէմն բարձեա՛լ ՚ի դրաց գերեզմանին[2033]։ [2033] Ոմանք. Եւ ՚ի միաշաբաթոջն... ընդ արշալուսն. եւ ոմանք. աշալուրշսն ՚ի գերեզման անդ։
20. Եւ կիրակի օրը Մարիամ Մագդաղենացին առաւօտեան արշալոյսին գերեզման է գալիս եւ տեսնում է, որ քարը գերեզմանի դռնից վերցուած է:
20 Մէկշաբթի օրը Մարիամ Մագդաղենացին առտուն՝ դեռ չլուսցած՝ գերեզման կ’երթայ ու կը տեսնէ որ քարը գերեզմանին դռնէն վերցուած է։
Եւ ի միաշաբաթւոջն Մարիամ Մագդաղենացի գայ առաւօտուն ընդ արշալոյսն ի գերեզման անդր, եւ տեսանէ զվէմն բարձեալ [86]ի դրաց գերեզմանին:

20:1: Եւ ՚ի միաշաբաթւոջն՝ Մարիամ Մագդաղենացի գա՛յ առաւօտուն ընդ արշալուշսն ՚ի գերեզման անդր, եւ տեսանէ զվէմն բարձեա՛լ ՚ի դրաց գերեզմանին[2033]։
[2033] Ոմանք. Եւ ՚ի միաշաբաթոջն... ընդ արշալուսն. եւ ոմանք. աշալուրշսն ՚ի գերեզման անդ։
20. Եւ կիրակի օրը Մարիամ Մագդաղենացին առաւօտեան արշալոյսին գերեզման է գալիս եւ տեսնում է, որ քարը գերեզմանի դռնից վերցուած է:
20 Մէկշաբթի օրը Մարիամ Մագդաղենացին առտուն՝ դեռ չլուսցած՝ գերեզման կ’երթայ ու կը տեսնէ որ քարը գերեզմանին դռնէն վերցուած է։
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20:11: В первый же [день] недели Мария Магдалина приходит ко гробу рано, когда было еще темно, и видит, что камень отвален от гроба.
20:1  τῇ δὲ μιᾷ τῶν σαββάτων μαρία ἡ μαγδαληνὴ ἔρχεται πρωῒ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου.
20:1. Τῇ (Unto-the-one) δὲ (moreover) μιᾷ (unto-one) τῶν (of-the-ones) σαββάτων (of-sabbaths) Μαρία (a-Maria) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) ἔρχεται ( it-cometh ) πρωὶ (unto-early) σκοτίας (of-an-obscuring-unto) ἔτι (if-to-a-one) οὔσης (of-being) εἰς (into) τὸ (to-the-one) μνημεῖον, (to-a-rememberlet-of,"καὶ (and) βλέπει (it-vieweth) τὸν (to-the-one) λίθον (to-a-stone) ἠρμένον (to-having-had-come-to-be-lifted) ἐκ (out) τοῦ (of-the-one) μνημείου. (of-a-rememberlet)
20:1. una autem sabbati Maria Magdalene venit mane cum adhuc tenebrae essent ad monumentum et videt lapidem sublatum a monumentoAnd on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre: and she saw the stone taken away from the sepulchre.
1. Now on the first of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb.
20:1. Then on the first Sabbath, Mary Magdalene went to the tomb early, while it was still dark, and she saw that the stone had been rolled away from the tomb.
20:1. The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre:

1: В первый же [день] недели Мария Магдалина приходит ко гробу рано, когда было еще темно, и видит, что камень отвален от гроба.
20:1  τῇ δὲ μιᾷ τῶν σαββάτων μαρία ἡ μαγδαληνὴ ἔρχεται πρωῒ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου.
20:1. una autem sabbati Maria Magdalene venit mane cum adhuc tenebrae essent ad monumentum et videt lapidem sublatum a monumento
And on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre: and she saw the stone taken away from the sepulchre.
20:1. Then on the first Sabbath, Mary Magdalene went to the tomb early, while it was still dark, and she saw that the stone had been rolled away from the tomb.
20:1. The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Евангелист Иоанн, как и синоптики, не изображает самого события воскресения, а говорит только о том, как узнали об этом событии ученики Христа: ему нужно было показать своим читателям, что воскресение Христа - факт, достаточно засвидетельствованный. Но, как и в других своих повествованиях, Иоанн не повторяет того, что сказано уже у синоптиков, а пополняет их сообщения новыми подробностями.

В первый день недели - объясн. см. в Ев. Мф. 28:1: и парал.

Мария Магдалина, одна из преданнейших учениц Христа (19:25), приходит ко гробу (конечно, с целью намастить тело Иисуса ароматами, Мк. 16:1), когда еще было темно. Она пошла не одна, а с другими женами, как видно из слов ее: "не знаем" (ст. 2); но, по сообщению Иоанна, она упредила других жен и одна пришла ко гробу, где и увидела, что камень, закрывавший гробницу, был отвален.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home.

There was no one thing of which the apostles were more concerned to produce substantial proof than the resurrection of their Master, 1. Because it was that which he himself appealed to as the last and most cogent proof of his being the Messiah. Those that would not believe other signs were referred to this sign of the prophet Jonas. And therefore enemies were most solicitous to stifle the notice of this, because it was put on this issue, and, if he be risen, they are not only murderers, but murderers of the Messiah. 2. Because it was upon this the performance of his undertaking for our redemption and salvation did depend. If he give his life a ransom, and do not resume it, it does not appear that his giving it was accepted as a satisfaction. If he be imprisoned for our debt, and lie by it, we are undone, 1 Cor. xv. 17. 3. Because he never showed himself alive after his resurrection to all the people, Acts x. 40, 41. We should have said, "Let his ignominious death be private, and his glorious resurrection public." But God's thoughts are not as ours; and he ordered it that his death should be public before the sun, by the same token that the sun blushed and hid his face upon it. But the demonstrations of his resurrection should be reserved as a favour for his particular friends, and by them be published to the world, that those might be blessed who have not seen, and yet have believed. The method of proof is such as gives abundant satisfaction to those who are piously disposed to receive the doctrine and law of Christ, and yet leaves room for those to object who are willingly ignorant and obstinate in their unbelief. And this is a fair trial, suited to the case of those who are probationers.

In these verses we have the first step towards the proof of Christ's resurrection, which is, that the sepulchre was found empty. He is not here, and, if so, they must tell us where he is or we conclude him risen.

I. Mary Magdalene, coming to the sepulchre, finds the stone taken away. This evangelist does not mention the other women that went with Mary Magdalene, but here only, because she was the most active and forward in this visit to the sepulchre, and in her appeared the most affection; and it was an affection kindled by a good cause, in consideration of the great things Christ had done for her. Much was forgiven her, therefore she loved much. She had shown her affection to him while he lived, attended his doctrine, ministered to him of her substance, Luke viii. 2, 3. It does not appear that she had any business now at Jerusalem, but to wait upon him for the women were not bound to go up to the feast, and probably she and others followed him the closer, as Elisha did Elijah, now that they knew their Master would shortly be taken from their head, 2 Kings ii. 1-6. The continued instances of her respect to him at and after his death prove the sincerity of her love. Note, Love to Christ, if it be cordial, will be constant. Her love to Christ was strong as death, the death of the cross, for it stood by that; cruel as the grave, for it made a visit to that, and was not deterred by its terrors.

1. She came to the sepulchre, to wash the dead body with her tears, for she went to the grave, to weep there, and to anoint it with the ointment she had prepared. The grave is a house that people do not care for making visits to. They that are free among the dead are separated from the living; and it must be an extraordinary affection to the person which will endear his grave to us. It is especially frightful to the weak and timourous sex. Could she, that had not strength enough to roll away the stone, pretend to such a presence of mind as to enter the grave? The Jews' religion forbade them to meddle any more than needs must with graves and dead bodies. In visiting Christ's sepulchre she exposed herself, and perhaps the disciples, to the suspicion of a design to steal him away; and what real service could she do him by it? But her love answers these, and a thousand such objections. Note, (1.) We must study to do honour to Christ in those things wherein yet we cannot be profitable to him. (2.) Love to Christ will take off the terror of death and the grave. If we cannot come to Christ but through that darksome valley, even in that, if we love him, we shall fear no evil.

2. She came as soon as she could, for she came, (1.) Upon the first day of the week, as soon as ever the sabbath was gone, longing, not to sell corn and to set forth wheat (as Amos viii. 5), but to be at the sepulchre. Those that love Christ will take the first opportunity of testifying their respect to him. This was the first Christian sabbath, and she begins it accordingly with enquiries after Christ. She had spent the day before in commemorating the work of creation, and therefore rested; but now she is upon search into the work of redemption, and therefore makes a visit to Christ and him crucified. (2.) She came early, while it was yet dark; so early did she set out. Note, Those who would seek Christ so as to find him must seek him early; that is, [1.] Seek him solicitously, with such a care as even breaks the sleep; be up early for fear of missing him. [2.] Seek him industriously; we must deny ourselves and our own repose in pursuit of Christ. [3.] Seek him betimes, early in our days, early every day. My voice shalt thou hear in the morning. That day is in a fair way to be well ended that is thus begun. Those that diligently enquire after Christ while it is yet dark shall have such light given them concerning him as shall shine more and more.

3. She found the stone taken away, which she had seen rolled to the door of the sepulchre. Now this was, (1.) A surprise to her, for she little expected it. Christ crucified is the fountain of life. His grave is one of the wells of salvation; if we come to it in faith; though to a carnal heart it be a spring shut up, we shall find the stone rolled away (as Gen. xxix. 10) and free access to the comforts of it. Surprising comforts are the frequent encouragements of early seekers. (2.) It was the beginning of a glorious discovery; the Lord was risen, though she did not at first apprehend it so. Note, [1.] Those that are most constant in their adherence to Christ, and most diligent in their enquiries after him, have commonly the first and sweetest notices of the divine grace. Mary Magdalene, who followed Christ to the last in his humiliation, met him with the first in his exaltation. [2.] God ordinarily reveals himself and his comforts to us by degrees; to raise our expectations and quicken our enquiries.

II. Finding the stone taken away, she hastens back to Peter and John, who probably lodged together at that end of the town, not far off, and acquaints them with it: "They have taken the Lord out of the sepulchre, envying him the honour of such a decent burying-place, and we know not where they have laid him, nor where to find him, that we may pay him the remainder of our last respects." Observe here, 1. What a notion Mary had of the thing as it now appeared; she found the stone gone, looked into the grave, and saw it empty. Now one would expect that the first thought that offered itself would have been, Surely the Lord is risen; for whenever he had told them that he should be crucified, which she had now lately seen accomplished, he still subjoined in the same breath that the third day he should rise again. Could she feel the great earthquake that happened as she was coming to the sepulchre, or getting ready to come, and now see the grave empty, and yet have no thought of the resurrection enter into her mind? what, no conjecture, no suspicion of it? So it seems by the odd construction she puts upon the removing of the stone, which was very far fetched. Note, When we come to reflect upon our own conduct in a cloudy and dark day, we shall stand amazed at our dulness and forgetfulness, that we could miss of such thoughts as afterwards appear obvious, and how they could be so far out of the way when we had occasion for them. She suggested, They have taken away the Lord; either the chief priests have taken him away, to put him in a worse place, or Joseph and Nicodemus have, upon second thoughts, taken him away, to avoid the ill-will of the Jews. Whatever was her suspicion, it seems it was a great vexation and disturbance to her that the body was gone; whereas, if she had understood it rightly, nothing could be more happy. Note, Weak believers often make that the matter of their complaint which is really just ground of hope, and matter of joy. We cry out that this and the other creature-comfort are taken away, and we know not how to retrieve them, when indeed the removal of our temporal comforts, which we lament, is in order to the resurrection of our spiritual comforts, which we should rejoice in too. 2. What a narrative she made of it to Peter and John. She did not stand poring upon the grief herself, but acquaints her friends with it. Note, The communication of sorrows is one good improvement of the communion of saints. Observe, Peter, though he had denied his Master, had not deserted his Master's friends; by this appears the sincerity of his repentance, that he associated with the disciple whom Jesus loved. And the disciples' keeping up their intimacy with him as formerly, notwithstanding his fall, teaches us to restore those with a spirit of meekness that have been faulty. If God has received them upon their repentance, why should not we?

III. Peter and John go with all speed to the sepulchre, to satisfy themselves of the truth of what was told them, and to see if they could make any further discoveries, v. 3, 4. Some think that the other disciples were with Peter and John when the news came; for they told these things to the eleven, Luke xxiv. 9. Others think that Mary Magdalene told her story only to Peter and John, and that the other women told theirs to the other disciples; yet none of them went to the sepulchre but Peter and John, who were two of the first three of Christ's disciples, often distinguished from the rest by special favours. Note, It is well when those that are more honoured than others with the privileges of disciples are more active than others in the duty of disciples, more willing to take pains and run hazards in a good work. 1. See here what use we should make of the experience and observations of others. When Mary told them what she had seen, they would not in this sense take her word, but would go and see with their own eyes. Do others tell us of the comfort and benefit of ordinances? Let us be engaged thereby to make trial of them. Come and see how good it is to draw near to God. 2. See how ready we should be to share with our friends in their cares and fears. Peter and John hastened to the sepulchre, that they might be able to give Mary a satisfactory answer to her jealousies. We should not grudge any pains we take for the succouring and comforting of the weak and timorous followers of Christ. 3. See what haste we should make in a good work, and when we are going on a good errand. Peter and John consulted neither their ease nor their gravity, but ran to the sepulchre, that they might show the strength of their zeal and affection, and might lose no time. If we are in the way of God's commandments, we should run in that way. 4. See what a good thing it is to have good company in a good work. Perhaps neither of these disciples would have ventured to the sepulchre alone, but, being both together, they made no difficulty of it. See Eccl. iv. 9. 5. See what a laudable emulation it is among disciples to strive which shall excel, which shall exceed, in that which is good. It was no breach of ill manners for John, though the younger, to outrun Peter, and get before him. We must do our best, and neither envy those that can do better, nor despise those that do as they can, though they come behind. (1.) He that got foremost in this race as the disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus. Note, Sense of Christ's love to us, kindling love in us to him again, will make us to excel in virtue. The love of Christ will constrain us more than any thing to abound in duty. (2.) He that was cast behind was Peter, who had denied his Master, and was in sorrow and shame for it, and this clogged him as a weight; sense of guilt cramps us, and hinders our enlargement in the service of God. When conscience is offended we lose ground.

IV. Peter and John, having come to the sepulchre, prosecute the enquiry, yet improve little in the discovery.

1. John went no further than Mary Magdalene had done. (1.) He had the curiosity to look into the sepulchre, and saw it was empty. He stooped down, and looked in. Those that would find the knowledge of Christ must stoop down, and look in, must with a humble heart submit to the authority of divine revelation, and must look wistly. (2.) Yet he had not courage to go into the sepulchre. The warmest affections are not always accompanied with the boldest resolutions; many are swift to run religion's race that are not stout to fight her battles.

2. Peter, though he came last, went in first, and made a more exact discovery than John had done, v. 6, 7. Though John outran him, he did not therefore turn back, nor stand still, but made after him as fast as he could; and, while John was with much caution looking in, he came, and with great courage went into the sepulchre.

(1.) Observe here the boldness of Peter, and how God dispenses his gifts variously. John could out-run Peter, but Peter could out-dare John. It is seldom true of the same persons, what David says poetically of Saul and Jonathan, that they were swifter than eagles, and yet stronger than lions, 2 Sam. i. 23. Some disciples are quick, and they are useful to quicken those that are slow; others are bold, and they are useful to embolden those that are timorous; diversity of gifts, but one Spirit. Peter's venturing into the sepulchre may teach us, [1.] That those who in good earnest seek after Christ must not frighten themselves with bugbears and foolish fancies: "There is a lion in the way, a ghost in the grave." [2.] That good Christians need not be afraid of the grave, since Christ has lain in it; for to them there is nothing in it frightful; it is not the pit of destruction, nor are the worms in it never-dying worms. Let us therefore not indulge, but conquer, the fear we are apt to conceive upon the sight of a dead body, or being alone among the graves; and, since we must be dead and in the grave shortly, let us make death and the grave familiar to us, as our near kindred, Job xvii. 14. [3.] We must be willing to go through the grave to Christ; that way he went to his glory, and so must we. If we cannot see God's face and live, better die than never see it. See Job xix. 25, &c.

(2.) Observe the posture in which he found things in the sepulchre. [1.] Christ had left his grave-clothes behind him there; what clothes he appeared in to his disciples we are not told, but he never appeared in his grave-clothes, as ghosts are supposed to do; no, he laid them aside, First, Because he arose to die no more; death was to have no more dominion over him, Rom. vi. 9. Lazarus came out with his grave-clothes on, for he was to use them again; but Christ, rising to an immortal life, came out free from those incumbrances. Secondly, because he was going to be clothed with the robes of glory, therefore he lays aside these rags; in the heavenly paradise there will be no more occasion for clothes than there was in the earthly. The ascending prophet dropped his mantle. Thirdly, When we arise from the death of sin to the life of righteousness, we must leave our grave-clothes behind us, must put off all our corruptions. Fourthly, Christ left those in the grave, as it were, for our use if the grave be a bed to the saints, thus he hath sheeted that bed, and made it ready for them; and the napkin by itself is of use for the mourning survivors to wipe away their tears. [2.] The grave-clothes were found in very good order, which serves for an evidence that his body was not stolen away while men slept. Robbers of tombs have been known to take away the clothes and leave the body; but none [prior to the practices of modern resurrectionists] ever took away the body and left the clothes, especially when it was fine linen and new, Mark xv. 46. Any one would rather choose to carry a dead body in its clothes than naked. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen.

(3.) See how Peter's boldness encouraged John; now he took heart and ventured in (v. 8), and he saw and believed; not barely believed what Mary said, that the body was gone (no thanks to him to believe what he saw), but he began to believe that Jesus was risen to life again, though his faith, as yet, was weak and wavering.

[1.] John followed Peter in venturing. It should seem, he durst not have gone into the sepulchre if Peter had not gone in first. Note, It is good to be emboldened in a good work by the boldness of others. The dread of difficulty and danger will be taken off by observing the resolution and courage of others. Perhaps John's quickness had made Peter run faster, and now Peter's boldness makes John venture further, than otherwise either the one or the other would have done; though Peter had lately fallen under the disgrace of being a deserter, and John had been advanced to the honour of a confidant (Christ having committed his mother to him), yet John not only associated with Peter, but thought it no disparagement to follow him.

[2.] Yet, it should seem, John got the start of Peter in believing. Peter saw and wondered (Luke xxiv. 12), but John saw and believed. A mind disposed to contemplation may perhaps sooner receive the evidence of divine truth than a mind disposed to action. But what was the reason that they were so slow of heart to believe? The evangelist tells us (v. 9), as yet they knew not the scripture, that is, they did not consider, and apply, and duly improve, what they knew of the scripture, that he must rise again from the dead. The Old Testament spoke of the resurrection of the Messiah; they believed him to be the Messiah; he himself had often told them that, according to the scriptures of the Old Testament, he should rise again; but they had not presence of mind sufficient by these to explain the present appearances. Observe here, First, How unapt the disciples themselves were, at first, to believe the resurrection of Christ, which confirms the testimony they afterwards gave with so much assurance concerning it; for, by their backwardness to believe it, it appears that they were not credulous concerning it, nor of those simple ones that believe every word. If they had had any design to advance their own interest by it, they would greedily have caught at the first spark of its evidence, would have raised and supported one another's expectations of it, and have prepared the minds of those that followed them to receive the notices of it; but we find, on the contrary, that their hopes were frustrated, it was to them as a strange thing, and one of the furthest things from their thoughts. Peter and John were so shy of believing it at first that nothing less than the most convincing proof the thing was capable of could bring them to testify it afterwards with so much assurance. Hereby it appears that they were not only honest men, who would not deceive others, but cautious men, who would not themselves be imposed upon. Secondly, What was the reason of their slowness to believe; because as yet they knew not the scripture. This seems to be the evangelist's acknowledgment of his own fault among the rest; he does not say, "For as yet Jesus had not appeared to them, had not shown them his hands and his side," but, "As yet he had not opened their understandings to understand the scripture" (Luke xxiv. 44, 45), for that is the most sure word of prophecy.

3. Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief (v. 10): The disciples went away, not much the wiser, to their own home, pros heautous--to their own friends and companions, the rest of the disciples to their own lodgings, for homes they had none at Jerusalem. They went away, (1.) For fear of being taken up upon suspicion of a design to steal away the body, or of being charged with it now that it was gone Instead of improving their faith, their care is to secure themselves, to shift for their own safety. In difficult dangerous times it is hard even for good men to go on in their work with the resolution that becomes them. (2.) Because they were at a loss, and knew not what to do next, nor what to make of what they had seen; and therefore, not having courage to stay at the grave, they resolve to go home, and wait till God shall reveal even this unto them, which is an instance of their weakness as yet. (3.) It is probable that the rest of the disciples were together; to them they return, to make report of what they had discovered and to consult with them what was to be done; and, probably, now they appointed their meeting in the evening, when Christ came to them. It is observable that before Peter and John came to the sepulchre an angel had appeared there, rolled away the stone, frightened the guard, and comforted the women; as soon as they were gone from the sepulchre, Mary Magdalene here sees two angels in the sepulchre (v. 12), and yet Peter and John come to the sepulchre, and go into it, and see none. What shall we make of this? Where were the angels when Peter and John were at the sepulchre, who appeared there before and after? [1.] Angels appear and disappear at pleasure, according to the orders and instructions given them. They may be, and are really, where they are not visibly; nay, it should seem, may be visible to one and not to another, at the same time, Num. xxii. 23; 2 Kings vi. 17. How they make themselves visible, then invisible, and then visible again, it is presumption for us to enquire; but that they do so is plain from this story. [2.] This favour was shown to those who were early and constant in their enquiries after Christ, and was the reward of those that came first and staid last, but denied to those that made a transient visit. [3.] The apostles were not to receive their instructions from the angels, but from the Spirit of grace. See Heb. ii. 5.
Adam Clarke: Commentary on the Bible - 1831
20:1: The first day of the week - On what we call Sunday morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these holy women had bought aromatics, Mar 16:1; Luk 24:1, to embalm him afresh, and in a more complete manner than it could have been done by Joseph and Nicodemus. John only mentions Mary of Magdala, because he appears to wish to give a more detailed history of her conduct than of any of the rest; but the other evangelists speak of three persons who went together to the tomb, viz. Mary of Magdala, Mary the mother of James, and Salome: Mat 28:1; Mar 16:1.
Albert Barnes: Notes on the Bible - 1834
20:1: For an account of the resurrection of Christ, see the notes at mat 28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: first: Joh 20:19, Joh 20:26; Act 20:7; Co1 16:2; Rev 1:10
cometh: Mary Magdalene, as well as Peter, was evidently at the sepulchre twice on that morning of the resurrection. The first time of her going was some short time before her companions, the other Mary and Salome (Mat 28:1); and observing that the stone had been removed, she returned to inform Peter and John. In the meantime, the other Mary and Salome came to the sepulchre, and saw the angel, as recorded by Matthew and mar While these women returned to the city, Peter and John went to the sepulchre, passing them at some distance, or going another way, followed by Mary Magdalene, who stayed after their return. This was her second journey; when she saw two angels, and then Jesus himself, as here related; and immediately after Jesus appeared to the other women, as they returned to the city (Mat 28:9, Mat 28:10). In the meantime Joanna and her company arrived at the sepulchre, when two angels appeared to them, and addressed them as the one angel had done the other women (Luk 24:1-10). They immediately returned to the city, and by some means found the apostles before the others arrived, and informed them of what they had seen; upon which Peter went a second time to the sepulchre, but saw only the linen clothes lying (Luk 24:12). Mat 28:1-10; Mar 16:1, Mar 16:2, Mar 16:9; Luk 24:1-10
the stone: Mat 27:60, Mat 27:64-66, Mat 28:2; Mar 15:46, Mar 16:3, Mar 16:4
Geneva 1599
20:1 The (1) first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
(1) Mary Magdalene, Peter, and John, are the first witnesses of the resurrection, and these cannot justly be suspected, for they themselves could hardly be persuaded of it; therefore, they would obviously not invent such a story on purpose.
John Gill
20:1 The first day of the week,.... On the sixth day of the week, towards the close of it, Christ was interred; he lay in the grave all the seventh day, and on the first day of the week rose from the dead: so the women, after they had observed where the body was laid, went home and prepared spices and ointments, to anoint it; but the sabbath coming on, they were prevented; on which they rested, according to the Jewish law: but as soon as it was over,
cometh Mary Magdalene; not alone, but other women with her; who had attended Christ at the cross, observed where he was buried, and had prepared spices to anoint him, and now came for that purpose; for not merely to see the sepulchre, and weep at the grave, did she with the rest come, but to perform this piece of funeral service:
early, when it was yet dark; as it was when she set out, the day just began to dawn; though by that time she got to the sepulchre, the sun was rising:
unto the sepulchre; where she saw the body of Jesus laid by Joseph, in a tomb of his, and in his garden; by whose leave, it is probable, being asked over night, she with her companions were admitted:
and seeth the stone taken away from the sepulchre: which Joseph rolled there, and the Pharisees sealed and set a watch to observe it. This was removed by an angel; for though Christ himself could easily have done it, it was proper it should be done by a messenger from heaven, by the order of divine justice, who had laid him as a prisoner there. Mary's coming so early to the grave, shows her great love and affection to Christ, her zeal, courage, and diligence, in manifesting her respect unto him: and oftentimes so it is, that the greatest sinners, when converted, are most eminent for grace, particularly faith, love, and humility; and are most diligent in the discharge of duty.
John Wesley
20:1 Mt 28:1; Mk 16:1; Lk 24:1.
Robert Jamieson, A. R. Fausset and David Brown
20:1 MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
The first day . . . cometh Mary Magdalene early, &c.--(See on Mk 16:1-4; and Mt 28:1-2).
she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre--Dear disciple! thy dead Lord is to thee "the Lord" still.
20:220:2: Ապա ընթանայ եւ գայ առ Սի՛մովն Պե՛տրոս՝ եւ առ մեւս աշակերտն զոր սիրէր Յիսուս, եւ ասէ ցնոսա. Բարձի՛ն զՏէր ՚ի գերեզմանէ անտի, եւ ո՛չ գիտեմք՝ ուր եդին զնա[2034]։ [2034] Ոմանք. Զոր սիրէրն Յիսուս... բարձին զՏէրն ՚ի գերեզմանէ աստի, եւ ոչ գիտեմ ո՛ւր։
2. Ապա վազում է եւ գալիս Սիմոն Պետրոսի եւ այն միւս աշակերտի մօտ, որին Յիսուս սիրում էր, ու նրանց ասում է. «Տիրոջը վերցրել են գերեզմանից, եւ չգիտենք, թէ ո՛ւր են դրել նրան»:
2 Անմիջապէս կը վազէ կ’երթայ Սիմոն Պետրոսին եւ միւս աշակերտին, որ Յիսուսը կը սիրէր եւ կ’ըսէ անոնց. «Տէրը գերեզմանէն վերցուցին ու չենք գիտեր ո՞ւր դրին զանիկա»։
Ապա ընթանայ եւ գայ առ Սիմովն Պետրոս եւ առ մեւս աշակերտն զոր սիրէր Յիսուս, եւ ասէ ցնոսա. Բարձին զՏէր ի գերեզմանէ անտի, եւ ոչ գիտեմք ուր եդին զնա:

20:2: Ապա ընթանայ եւ գայ առ Սի՛մովն Պե՛տրոս՝ եւ առ մեւս աշակերտն զոր սիրէր Յիսուս, եւ ասէ ցնոսա. Բարձի՛ն զՏէր ՚ի գերեզմանէ անտի, եւ ո՛չ գիտեմք՝ ուր եդին զնա[2034]։
[2034] Ոմանք. Զոր սիրէրն Յիսուս... բարձին զՏէրն ՚ի գերեզմանէ աստի, եւ ոչ գիտեմ ո՛ւր։
2. Ապա վազում է եւ գալիս Սիմոն Պետրոսի եւ այն միւս աշակերտի մօտ, որին Յիսուս սիրում էր, ու նրանց ասում է. «Տիրոջը վերցրել են գերեզմանից, եւ չգիտենք, թէ ո՛ւր են դրել նրան»:
2 Անմիջապէս կը վազէ կ’երթայ Սիմոն Պետրոսին եւ միւս աշակերտին, որ Յիսուսը կը սիրէր եւ կ’ըսէ անոնց. «Տէրը գերեզմանէն վերցուցին ու չենք գիտեր ո՞ւր դրին զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
20:22: Итак, бежит и приходит к Симону Петру и к другому ученику, которого любил Иисус, и говорит им: унесли Господа из гроба, и не знаем, где положили Его.
20:2  τρέχει οὗν καὶ ἔρχεται πρὸς σίμωνα πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ ἰησοῦς, καὶ λέγει αὐτοῖς, ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν.
20:2. τρέχει (It-circuiteth) οὖν (accordingly) καὶ (and) ἔρχεται ( it-cometh ) πρὸς (toward) Σίμωνα (to-a-Simon) Πέτρον (to-a-Petros) καὶ (and) πρὸς (toward) τὸν (to-the-one) ἄλλον (to-other) μαθητὴν (to-a-learner) ὃν (to-which) ἐφίλει (it-was-caring-unto,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἦραν (They-lifted) τὸν (to-the-one) κύριον (to-Authority-belonged) ἐκ (out) τοῦ (of-the-one) μνημείου, (of-a-rememberlet-of) καὶ (and) οὐκ (not) οἴδαμεν (we-had-come-to-see) ποῦ (of-whither) ἔθηκαν (they-placed) αὐτόν. (to-it)
20:2. cucurrit ergo et venit ad Simonem Petrum et ad alium discipulum quem amabat Iesus et dicit eis tulerunt Dominum de monumento et nescimus ubi posuerunt eumShe ran therefore and cometh to Simon Peter and to the other disciple whom Jesus loved and saith to them: They have taken away the Lord out of the sepulchre: and we know not where they have laid him.
2. She runneth therefore, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him.
20:2. Therefore, she ran and went to Simon Peter, and to the other disciple, whom Jesus loved, and she said to them, “They have taken the Lord away from the tomb, and we do not know where they have laid him.”
20:2. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him:

2: Итак, бежит и приходит к Симону Петру и к другому ученику, которого любил Иисус, и говорит им: унесли Господа из гроба, и не знаем, где положили Его.
20:2  τρέχει οὗν καὶ ἔρχεται πρὸς σίμωνα πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ ἰησοῦς, καὶ λέγει αὐτοῖς, ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν.
20:2. cucurrit ergo et venit ad Simonem Petrum et ad alium discipulum quem amabat Iesus et dicit eis tulerunt Dominum de monumento et nescimus ubi posuerunt eum
She ran therefore and cometh to Simon Peter and to the other disciple whom Jesus loved and saith to them: They have taken away the Lord out of the sepulchre: and we know not where they have laid him.
20:2. Therefore, she ran and went to Simon Peter, and to the other disciple, whom Jesus loved, and she said to them, “They have taken the Lord away from the tomb, and we do not know where they have laid him.”
20:2. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Мария, подумав, что камень отвален людьми, которые куда-то перенесли тело Христа, спешит известить об этом наиболее уважаемых ею учеников Христа - Петра и Иоанна (который и здесь, как в других местах, не называет себя по имени).

Не знаем. Она, очевидно, говорит так потому, что ей было неизвестно о том, что другие жены, пришедшие после нее к гробу, увидели здесь Ангелов, возвестивших им, что Христос воскрес (см. Мф. 28:5-8: и парал.).
Adam Clarke: Commentary on the Bible - 1831
20:2: Then she runneth - This was after the women had seen the angels, who said he was risen from the dead, Luk 24:4. She told, not only Peter and John, but the other apostles also, Mat 28:8; but only the two disciples above mentioned went to the tomb to see whether what she had said was true.
They have taken away the Lord - She mentions nothing of what the angels had said, in her hurry and confusion; she speaks things only by halves; and probably the vision of angels might have appeared to her only as an illusion of her own fancy, and not to be any farther regarded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: to the: Joh 13:23, Joh 19:26, Joh 21:7, Joh 21:20, Joh 21:24
They have taken: Joh 20:9, Joh 20:13, Joh 20:15; Mat 27:63, Mat 27:64
John Gill
20:2 Then she runneth and cometh to Simon Peter,.... That is, after she had not only seen that the stone was took away, but had looked into the sepulchre, and saw that the body of Christ was removed; for otherwise she could not have said, that it was took away out of it: upon which she made all the haste she could to Peter; who, where he was she knew; and she was particularly bid by the angel she saw in the sepulchre, to go to him:
and to the other disciple whom Jesus loved; John the writer of this Gospel; for these two were together, as they usually were; nor were they alone, for the rest of the disciples were with them:
and saith unto them, they have taken away the Lord out of the sepulchre, and we know not where they have laid him. The Oriental versions, the Syriac, Arabic, Persic, and Ethiopic, read, "I know not where they have laid him"; who they were that had taken the body of Christ away, whether friends or enemies, she could not say; nor did she, or any of the women that were with her, know where it was put; whether in some other grave, or was exposed to the insults of men, or to birds and beasts of prey; whether it was laid in a more suitable and convenient place, or in a scandalous one; and whether this removal was for his greater honour, or reproach; to know this, gave her great concern and uneasiness, as she knew it must the disciples also: so Christ, in a spiritual sense, may be removed from his people for a time, and they know not where he is; sometimes he removes himself, to chastise them for their former carriage, to try and exercise their grace, to inflame their love to him, and sharpen their desires after him, and to endear his presence to them the more, when they enjoy it again; sometimes he is taken away from them by preachers, when they leave him out of their discourses; and by their own sins and transgressions, which separate between him and them, with respect to communion; and who, for a time, may not know where to find him: and for the direction of such it may be observed, that he is to be found in the ministration of his word and ordinances in his churches.
20:320:3: Ե՛լ Պե՛տրոս եւ մեւս աշակերտն՝ եւ գային ՚ի գերեզմանն.
3. Պետրոսը եւ միւս աշակերտը ելան եւ գերեզման էին գալիս:
3 Ուստի ելան Պետրոսը եւ միւս աշակերտը ու դէպի գերեզմանը գացին։
Ել Պետրոս եւ մեւս աշակերտն եւ գային ի գերեզմանն:

20:3: Ե՛լ Պե՛տրոս եւ մեւս աշակերտն՝ եւ գային ՚ի գերեզմանն.
3. Պետրոսը եւ միւս աշակերտը ելան եւ գերեզման էին գալիս:
3 Ուստի ելան Պետրոսը եւ միւս աշակերտը ու դէպի գերեզմանը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
20:33: Тотчас вышел Петр и другой ученик, и пошли ко гробу.
20:3  ἐξῆλθεν οὗν ὁ πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον.
20:3. Ἐξῆλθεν (It-had-came-out) οὖν (accordingly,"ὁ (the-one) Πέτρος (a-Petros) καὶ (and) ὁ (the-one) ἄλλος (other) μαθητής, (a-learner,"καὶ (and) ἤρχοντο ( they-were-coming ) εἰς (into) τὸ (to-the-one) μνημεῖον. (to-a-rememberlet-of)
20:3. exiit ergo Petrus et ille alius discipulus et venerunt ad monumentumPeter therefore went out, and the other disciple: and they came to the sepulchre.
3. Peter therefore went forth, and the other disciple, and they went toward the tomb.
20:3. Therefore, Peter departed with the other disciple, and they went to the tomb.
20:3. Peter therefore went forth, and that other disciple, and came to the sepulchre.
Peter therefore went forth, and that other disciple, and came to the sepulchre:

3: Тотчас вышел Петр и другой ученик, и пошли ко гробу.
20:3  ἐξῆλθεν οὗν ὁ πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον.
20:3. exiit ergo Petrus et ille alius discipulus et venerunt ad monumentum
Peter therefore went out, and the other disciple: and they came to the sepulchre.
20:3. Therefore, Peter departed with the other disciple, and they went to the tomb.
20:3. Peter therefore went forth, and that other disciple, and came to the sepulchre.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: - 5: Петр и Иоанн быстро пошли ко гробу, даже побежали - прибавляет Иоанн. Потому ли, что Иоанн был моложе Петра, или же, как более Петра спешивший узнать, в чем дело, первый обогнал второго. Но он не вошел в самую гробницу из естественного чувства страха перед тайною смерти. Наклонившись к могиле, он заметил только пелены, т. е. полотняные повязки или бинты, которые обыкновенно крепко охватывали члены тела умершего (ср. 11:44).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: Luk 24:12
John Gill
20:3 Peter therefore went forth,.... Out of the house where he was, upon hearing the account Mary gave:
and that other disciple; John, the Evangelist and Apostle; the rest of the disciples staying at home and continuing together, waiting to hear what account these two would bring:
and came to the sepulchre; to see with their own eyes what was done, and whether things were as Mary had related; and to make a more particular inquiry into, and examination of them.
John Wesley
20:3 Peter went out - Of the city.
Robert Jamieson, A. R. Fausset and David Brown
20:3 Peter therefore went forth, and that other disciple, and came first to the sepulchre--These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.
20:420:4: ընթանային երկոքին ՚ի միասին։ Եւ մեւս աշակերտն յառաջեաց ընթացաւ վաղագոյն քան զՊետրոս՝ եւ ե՛կն նա՛խ ՚ի գերեզմանն։
4. Երկուսով միասին վազում էին, բայց միւս աշակերտը առաջ անցաւ Պետրոսից եւ աւելի շուտ վազեց ու առաջինը գերեզման եկաւ:
4 Երկուքն ալ մէկտեղ կը վազէին եւ միւս աշակերտը Պետրոսէն աւելի շուտ վազելով՝ անկէ առաջ գերեզմանը հասաւ
Ընթանային երկոքին ի միասին, եւ մեւս աշակերտն յառաջեաց ընթացաւ վաղագոյն քան զՊետրոս եւ եկն նախ ի գերեզմանն:

20:4: ընթանային երկոքին ՚ի միասին։ Եւ մեւս աշակերտն յառաջեաց ընթացաւ վաղագոյն քան զՊետրոս՝ եւ ե՛կն նա՛խ ՚ի գերեզմանն։
4. Երկուսով միասին վազում էին, բայց միւս աշակերտը առաջ անցաւ Պետրոսից եւ աւելի շուտ վազեց ու առաջինը գերեզման եկաւ:
4 Երկուքն ալ մէկտեղ կը վազէին եւ միւս աշակերտը Պետրոսէն աւելի շուտ վազելով՝ անկէ առաջ գերեզմանը հասաւ
zohrab-1805▾ eastern-1994▾ western am▾
20:44: Они побежали оба вместе; но другой ученик бежал скорее Петра, и пришел ко гробу первый.
20:4  ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχιον τοῦ πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον,
20:4. ἔτρεχον (They-were-circuiting) δὲ (moreover,"οἱ (the-ones) δύο (two,"ὁμοῦ: (of-alonged) καὶ (and) ὁ (the-one) ἄλλος (other) μαθητὴς (a-learner) προέδραμεν (it-had-circuited-before) τάχειον (to-more-quick) τοῦ (of-the-one) Πέτρου (of-a-Petros) καὶ (and) ἦλθεν (it-had-came) πρῶτος (most-before) εἰς (into) τὸ (to-the-one) μνημεῖον, (to-a-rememberlet-of,"
20:4. currebant autem duo simul et ille alius discipulus praecucurrit citius Petro et venit primus ad monumentumAnd they both ran together: and that other disciple did outrun Peter and came first to the sepulchre.
4. And they ran both together: and the other disciple outran Peter, and came first to the tomb;
20:4. Now they both ran together, but the other disciple ran more quickly, ahead of Peter, and so he arrived at the tomb first.
20:4. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre:

4: Они побежали оба вместе; но другой ученик бежал скорее Петра, и пришел ко гробу первый.
20:4  ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχιον τοῦ πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον,
20:4. currebant autem duo simul et ille alius discipulus praecucurrit citius Petro et venit primus ad monumentum
And they both ran together: and that other disciple did outrun Peter and came first to the sepulchre.
20:4. Now they both ran together, but the other disciple ran more quickly, ahead of Peter, and so he arrived at the tomb first.
20:4. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:4: Outrun Peter - Not because he had a greater desire to see into the truth of these things; but because he was younger, and lighter of foot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: outrun: Sa2 18:23; Lev 13:30; Co1 9:24; Co2 8:12
John Gill
20:4 So they ran both together,.... At first setting out, and for a while; not content to walk, they ran, being eagerly desirous to know the truth of things:
and that other disciple did outrun Peter, and came first to the sepulchre; John was a younger man than Peter, and so more nimble, and swift of foot, and got to the sepulchre before him; and besides, had not that concern of mind to retard him, Peter might have; as, supposing Christ was risen, and he should see him, how he should be able to look him in the face, whom he had so shamefully denied.
20:520:5: Եւ խոնարհեալ տեսանէ՝ զի կային անդ կտաւքն, բայց ՚ի ներքս ո՛չ եմուտ։
5. Եւ կռանալով՝ տեսաւ, որ կտաւները այնտեղ էին, բայց ներս չմտաւ:
5 Եւ ծռելով նայեցաւ ու տեսաւ որ կտաւները հոն կը կենային. բայց ինք ներս չմտաւ։
Եւ խոնարհեալ տեսանէ զի կային անդ կտաւքն, բայց ի ներքս ոչ եմուտ:

20:5: Եւ խոնարհեալ տեսանէ՝ զի կային անդ կտաւքն, բայց ՚ի ներքս ո՛չ եմուտ։
5. Եւ կռանալով՝ տեսաւ, որ կտաւները այնտեղ էին, բայց ներս չմտաւ:
5 Եւ ծռելով նայեցաւ ու տեսաւ որ կտաւները հոն կը կենային. բայց ինք ներս չմտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:55: И, наклонившись, увидел лежащие пелены; но не вошел [во гроб].
20:5  καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν.
20:5. καὶ (and) παρακύψας (having-leaned-beside) βλέπει (it-vieweth) κείμενα ( to-situating ) τὰ (to-the-ones) ὀθόνια, (to-sheetlets,"οὐ (not) μέντοι (indeed-unto-the-one) εἰσῆλθεν. (it-had-came-into)
20:5. et cum se inclinasset videt posita linteamina non tamen introivitAnd when he stooped down, he saw the linen cloths lying: but yet he went not in.
5. and stooping and looking in, he seeth the linen cloths lying; yet entered he not in.
20:5. And when he bowed down, he saw the linen cloths lying there, but he did not yet enter.
20:5. And he stooping down, [and looking in], saw the linen clothes lying; yet went he not in.
And he stooping down, [and looking in], saw the linen clothes lying; yet went he not in:

5: И, наклонившись, увидел лежащие пелены; но не вошел [во гроб].
20:5  καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν.
20:5. et cum se inclinasset videt posita linteamina non tamen introivit
And when he stooped down, he saw the linen cloths lying: but yet he went not in.
20:5. And when he bowed down, he saw the linen cloths lying there, but he did not yet enter.
20:5. And he stooping down, [and looking in], saw the linen clothes lying; yet went he not in.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:5: Went he not in - Why? Because he was fully satisfied that the body was not there. But why did he not seize upon the linen clothes, and keep them as a most precious relic? Because he had too much religion and too much sense; and the time of superstition and nonsense was not yet arrived, in which bits of rotten wood, rags of rotten cloth, decayed bones (to whom originally belonging no one knows) and bramble bushes, should become objects of religious adoration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: saw: Joh 11:44, Joh 19:40
John Gill
20:5 And he stooping down and looking in,.... That is, John; when he came to the sepulchre, stooped down to look into it, and see what he could see; he only went into the court, or stood upon the floor, where the bearers used to set down the bier, before they put the corpse into one of the graves in the sepulchre, which were four cubits lower; See Gill on Mk 16:5. Hence he was obliged to stoop down, ere he could see anything within: when he
saw the linen clothes lying; in which the body had been wrapped, but that itself not there:
yet went he not in; to the sepulchre itself, but waited in the court or porch, till Peter came; and perhaps might be timorous and fearful of going into such a place alone; the Arabic version reads it, "he dared not go in".
20:620:6: Եկն եւ Սի՛մովն Պե՛տրոս՝ որ գայրն զկնի նորա, եւ եմո՛ւտ ՚ի գերեզմանն. եւ տեսանէ՛ զկտաւսն զի կային անդ[2035]. [2035] Օրինակ մի. Զկտաւսն լոկ զի կային։
6. Եկաւ նաեւ Սիմոն Պետրոսը, որ նրա յետեւից էր գալիս. մտաւ գերեզմանը եւ տեսաւ, որ կտաւները այնտեղ էին,
6 Սիմոն Պետրոս ալ հասաւ, որ անոր ետեւէն կու գար ու գերեզմանը մտաւ եւ տեսաւ կտաւները, որոնք հոն կը կենային
Եկն եւ Սիմովն Պետրոս որ գայրն զկնի նորա, եւ եմուտ ի գերեզմանն, եւ տեսանէ զկտաւսն զի կային անդ:

20:6: Եկն եւ Սի՛մովն Պե՛տրոս՝ որ գայրն զկնի նորա, եւ եմո՛ւտ ՚ի գերեզմանն. եւ տեսանէ՛ զկտաւսն զի կային անդ[2035].
[2035] Օրինակ մի. Զկտաւսն լոկ զի կային։
6. Եկաւ նաեւ Սիմոն Պետրոսը, որ նրա յետեւից էր գալիս. մտաւ գերեզմանը եւ տեսաւ, որ կտաւները այնտեղ էին,
6 Սիմոն Պետրոս ալ հասաւ, որ անոր ետեւէն կու գար ու գերեզմանը մտաւ եւ տեսաւ կտաւները, որոնք հոն կը կենային
zohrab-1805▾ eastern-1994▾ western am▾
20:66: Вслед за ним приходит Симон Петр, и входит во гроб, и видит одни пелены лежащие,
20:6  ἔρχεται οὗν καὶ σίμων πέτρος ἀκολουθῶν αὐτῶ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον· καὶ θεωρεῖ τὰ ὀθόνια κείμενα,
20:6. ἔρχεται ( It-cometh ) οὖν (accordingly,"καὶ (and) Σίμων (a-Simon) Πέτρος (a-Peteros,"ἀκολουθῶν (pathing-along-unto) αὐτῷ, (unto-it,"καὶ (and) εἰσῆλθεν (it-had-came-into) εἰς (into) τὸ (to-the-one) μνημεῖον: (to-a-rememberlet-of) καὶ (and) θεωρεῖ (it-surveileth-unto) τὰ (to-the-ones) ὀθόνια (to-sheetlets) κείμενα , ( to-situating ,"
20:6. venit ergo Simon Petrus sequens eum et introivit in monumentum et videt linteamina positaThen cometh Simon Peter, following him, and went into the sepulchre: and saw the linen cloths lying,
6. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying,
20:6. Then Simon Peter arrived, following him, and he entered the tomb, and he saw the linen cloths lying there,
20:6. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie:

6: Вслед за ним приходит Симон Петр, и входит во гроб, и видит одни пелены лежащие,
20:6  ἔρχεται οὗν καὶ σίμων πέτρος ἀκολουθῶν αὐτῶ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον· καὶ θεωρεῖ τὰ ὀθόνια κείμενα,
20:6. venit ergo Simon Petrus sequens eum et introivit in monumentum et videt linteamina posita
Then cometh Simon Peter, following him, and went into the sepulchre: and saw the linen cloths lying,
20:6. Then Simon Peter arrived, following him, and he entered the tomb, and he saw the linen cloths lying there,
20:6. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: - 7: Иоанн только бросил мимолетный взгляд на пелены (как показывает употребленный о нем глагол blepei, ст. 5-й), а Петр, как человек более решительный, вошел в самую гробницу и здесь не нашел ничего, кроме пелен и головного платка, который в свитом виде лежал отдельно от пелен. Петр рассмотрел это со вниманием (qewreΐ), но не пришел к какому-либо определенному решению по вопросу о том, что же случилось с телом Христа.
Adam Clarke: Commentary on the Bible - 1831
20:6: Seeth the linen clothes lie - Θεωπει: from θεαομαι, to behold, and ὁραω, to see - to look steadily at any thing, so as to discover what it is, and to be satisfied with viewing it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: Joh 6:67-69, Joh 18:17, Joh 18:25-27, Joh 21:7, Joh 21:15-17; Mat 16:15, Mat 16:16; Luk 22:31, Luk 22:32
John Gill
20:6 Then cometh Simon Peter following him,.... In a very little time after him:
and went into the sepulchre; itself, though not without first stooping down, as John did; see Lk 24:12.
And seeth the linen clothes lie; as John did; and as by the mouth of two or three witnesses everything is confirmed, so was this; both saw the linen in which the body was wrapped, but that was gone; and which was a sign that the body was not stolen away, otherwise the linen would not have been left; and besides, it would have taken up some time, and given a good deal of trouble, to have unwrapped the body, when it is considered how many foldings the Jews used to wind up their corpse in.
John Wesley
20:6 Peter seeth the linen clothes lie - and the napkin folded up - The angels who ministered to him when he rose, undoubtedly folded up the napkin and linen clothes.
Robert Jamieson, A. R. Fausset and David Brown
20:6 seeth the linen clothes lie--lying.
And the napkin, that was about his head, not lying with the linen clothes--not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal.
but wrapped--folded.
together in a place by itself--showing with what grand tranquillity "the Living One" had walked forth from "the dead" (Lk 24:5). "Doubtless the two attendant angels (Jn 20:12) did this service for the Rising One, the one disposing of the linen clothes, the other of the napkin" [BENGEL].
20:720:7: եւ վարշամակն որ էր ՚ի գլուխ նորա, ո՛չ ընդ այլ կտաւսն կայր, այլ ուրո՛յն ծալեալ ՚ի մի կողմն։
7. եւ վարշամակը, որ նրա գլխին էր, միւս կտաւների հետ չէր, այլ առանձին ծալուած՝ մի կողմ էր:
7 Ու վարշամակը, որ անոր գլուխն էր՝ միւս կտաւներուն հետ չէր, հապա ծալլուած մէկ կողմը դրուած էր։
եւ վարշամակն որ էր ի գլուխ նորա, ոչ ընդ այլ կտաւսն կայր, այլ ուրոյն ծալեալ ի մի կողմն:

20:7: եւ վարշամակն որ էր ՚ի գլուխ նորա, ո՛չ ընդ այլ կտաւսն կայր, այլ ուրո՛յն ծալեալ ՚ի մի կողմն։
7. եւ վարշամակը, որ նրա գլխին էր, միւս կտաւների հետ չէր, այլ առանձին ծալուած՝ մի կողմ էր:
7 Ու վարշամակը, որ անոր գլուխն էր՝ միւս կտաւներուն հետ չէր, հապա ծալլուած մէկ կողմը դրուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:77: и плат, который был на главе Его, не с пеленами лежащий, но особо свитый на другом месте.
20:7  καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον.
20:7. καὶ (and) τὸ (to-the-one) σουδάριον, (to-a-sudarium,"ὃ (which) ἦν (it-was) ἐπὶ (upon) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτοῦ, (of-it,"οὐ (not) μετὰ (with) τῶν (of-the-ones) ὀθονίων (of-sheetlets) κείμενον ( to-situating ,"ἀλλὰ (other) χωρὶς (of-spaced) ἐντετυλιγμένον (to-having-had-come-to-be-veloped-in) εἰς (into) ἕνα (to-one) τόπον: (to-an-occasion)
20:7. et sudarium quod fuerat super caput eius non cum linteaminibus positum sed separatim involutum in unum locumAnd the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place.
7. and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself.
20:7. and the separate cloth which had been over his head, not placed with the linen cloths, but in a separate place, wrapped up by itself.
20:7. And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself:

7: и плат, который был на главе Его, не с пеленами лежащий, но особо свитый на другом месте.
20:7  καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον.
20:7. et sudarium quod fuerat super caput eius non cum linteaminibus positum sed separatim involutum in unum locum
And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place.
20:7. and the separate cloth which had been over his head, not placed with the linen cloths, but in a separate place, wrapped up by itself.
20:7. And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:7: Wrapped together in a place by itself - The providence of God ordered these very little matters, so that they became the fullest proofs against the lie of the chief priests, that the body had been stolen away by the disciples. If the body had been stolen away, those who took it would not have stopped to strip the clothes from it, and to wrap them up, and lay them by in separate places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: Joh 11:44
John Gill
20:7 And the napkin that was about his head,.... The word rendered "napkin", is thought to be originally Latin, and signifies an handkerchief, with which the sweat is wiped off the face, and so it is used in Acts 19:12 but Nonnus says it is a common word with the Syrians, and the word is used in the Syriac version; and which he renders, , "the girdle, or binding of the head", for with this the head and face of the dead person were bound; see Jn 11:44. Now Peter, by going into the sepulchre, and looking about him, and examining things more strictly and narrowly, observed that which neither he nor John had taken notice of, when only stooping they looked in: and that is, that this head binder, or napkin, was
not lying with the linen clothes, but wrapped together in a place by itself: and was plainly the effect of thought, care, and composure; and clearly showed, that the body was not taken away in a hurry, or by thieves, since everything lay in such order and decency; and which was done, either by our Lord himself, or by the angels.
20:820:8: Յայնժամ եմուտ եւ մե՛ւս աշակերտն, որ եկեալ էր յառաջագոյն ՚ի գերեզմանն, ետես եւ հաւատա՛ց.
8. Այն ժամանակ մտաւ եւ միւս աշակերտը, որ աւելի առաջ էր եկել գերեզման. տեսաւ ու հաւատաց.
8 Այն ատեն ներս մտաւ միւս աշակերտն ալ, որ առաջ գերեզմանը եկեր էր, տեսաւ ու հաւատաց։
Յայնժամ եմուտ եւ մեւս աշակերտն, որ եկեալն էր յառաջագոյն ի գերեզմանն, ետես եւ հաւատաց:

20:8: Յայնժամ եմուտ եւ մե՛ւս աշակերտն, որ եկեալ էր յառաջագոյն ՚ի գերեզմանն, ետես եւ հաւատա՛ց.
8. Այն ժամանակ մտաւ եւ միւս աշակերտը, որ աւելի առաջ էր եկել գերեզման. տեսաւ ու հաւատաց.
8 Այն ատեն ներս մտաւ միւս աշակերտն ալ, որ առաջ գերեզմանը եկեր էր, տեսաւ ու հաւատաց։
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20:88: Тогда вошел и другой ученик, прежде пришедший ко гробу, и увидел, и уверовал.
20:8  τότε οὗν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν καὶ ἐπίστευσεν·
20:8. τότε (to-the-one-which-also) οὖν (accordingly) εἰσῆλθεν (it-had-came-into,"καὶ (and) ὁ (the-one) ἄλλος (other) μαθητὴς (a-learner,"ὁ (the-one) ἐλθὼν (having-had-came) πρῶτος (most-before) εἰς (into) τὸ (to-the-one) μνημεῖον, (to-a-rememberlet-of,"καὶ (and) εἶδεν (it-had-seen) καὶ (and) ἐπίστευσεν: (it-trusted-of)
20:8. tunc ergo introivit et ille discipulus qui venerat primus ad monumentum et vidit et crediditThen that other disciple also went in, who came first to the sepulchre: and he saw and believed.
8. Then entered in therefore the other disciple also, which came first to the tomb, and he saw, and believed.
20:8. Then the other disciple, who had arrived first at the tomb, also entered. And he saw and believed.
20:8. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed:

8: Тогда вошел и другой ученик, прежде пришедший ко гробу, и увидел, и уверовал.
20:8  τότε οὗν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν καὶ ἐπίστευσεν·
20:8. tunc ergo introivit et ille discipulus qui venerat primus ad monumentum et vidit et credidit
Then that other disciple also went in, who came first to the sepulchre: and he saw and believed.
20:8. Then the other disciple, who had arrived first at the tomb, also entered. And he saw and believed.
20:8. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: - 10: Тогда и Иоанн осмелился войти внутрь гробницы и, увидев то же, что увидел Петр, уверовал в то, что Христос воскрес. Он понял, что здесь не могло иметь места похищение тела, так как похитители не имели бы времени снимать со Христа пелены, плотно прилипшие к телу, да еще притом скатывать их. О том, уверовал ли в воскресение Христа Петр, Иоанн ничего не говорит, и поэтому одни толкователи (напр., еп. Михаил), принимая во внимания сообщение евангелиста Луки, по которому Петр пошел от гроба, дивясь сам в себе бывшему (24:12), полагают, что Петр в тот момент еще не уверовал, а уверовал после (Лк. 24:34), другие же (напр., Цан) думают, что вместе с Иоанном уверовал и Петр, так как Иоанн о себе и о Петре говорит, что до сих пор они еще не могли найти в Писании указаний на то, что Христу подобает воскреснуть из мертвых. То обстоятельство, что после этого посещения гроба Петр не пошел разыскивать тела Христа, а отправился домой вместе с Иоанном, заставляет признать более вероятным второе мнение. В самом деле, при своем пылком и стремительном характере, Петр непременно должен бы отправиться на поиски тела Христова, если бы у него было хотя малейшее подозрение, что тело куда-нибудь унесено (ср. поступок учеников пророка Илии, 4Цар. 2:16).

Они еще не знали.. . Как и другие иудеи, ученики Христа, до Его воскресения, не представляли себе, что Мессия должен умереть и, след., не думали даже о каком-либо Его воскресении (ср. Мк. 9:10). Христос же говорил, по Иоанну, о воскресении Своем только образами (Ин. 2:19; 10:18).
Adam Clarke: Commentary on the Bible - 1831
20:8: That other disciple - John.
Saw - That the body was not there.
And believed - That it had been taken away, as Mary had said; but he did not believe that he was risen from the dead. See what follows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: and he: Joh 20:25, Joh 20:29, Joh 1:50
John Gill
20:8 Then went in also the other disciple,.... John, being animated by the example of Peter, went down into the sepulchre likewise; whither Peter also might beckon, or call him, to be witness with him of the order and situation in which things lay:
which came first to the sepulchre; yet went last into it; so it was, that the first was last, and the last first:
and he saw; the linen clothes lie in one place, and the napkin folded up in order, lying by itself in another:
and believed; that the body was not there, but either was taken away, or was raised from the dead; but whether as yet he believed the latter is doubtful, by what follows; unless what follows is considered as an illustration, especially of the faith of John, that he should believe the resurrection of Christ, though till now he did not know nor understand the Scriptures that spake of it.
John Wesley
20:8 He saw - That the body was not there, and believed - That they had taken it away as Mary said.
Robert Jamieson, A. R. Fausset and David Brown
20:8 Then went in . . . that other disciple which came first to the sepulchre--The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind.
and he saw and believed--Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter.
20:920:9: զի չեւ՛ եւս գիտէին զգիրս թէ պա՛րտ է նմա ՚ի մեռելոց յառնել[2036]։ [2036] Ոմանք. Թէ պարտ էր նմա։
9. քանի որ դեռ չէին հասկացել գրուածքը, թէ՝ մեռելներից պէտք է յարութիւն առնի:
9 Վասն զի դեռ գրուածը չէին գիտեր, թէ ‘Պէտք է որ անիկա մեռելներէն յարութիւն առնէ’։
զի չեւ եւս գիտէին զգիրս թէ պարտ է նմա ի մեռելոց յառնել:

20:9: զի չեւ՛ եւս գիտէին զգիրս թէ պա՛րտ է նմա ՚ի մեռելոց յառնել[2036]։
[2036] Ոմանք. Թէ պարտ էր նմա։
9. քանի որ դեռ չէին հասկացել գրուածքը, թէ՝ մեռելներից պէտք է յարութիւն առնի:
9 Վասն զի դեռ գրուածը չէին գիտեր, թէ ‘Պէտք է որ անիկա մեռելներէն յարութիւն առնէ’։
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20:99: Ибо они еще не знали из Писания, что Ему надлежало воскреснуть из мертвых.
20:9  οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι.
20:9. οὐδέπω (not-moreover-unto-whither) γὰρ (therefore) ᾔδεισαν (they-had-come-to-have-seen) τὴν (to-the-one) γραφὴν (to-a-scribing) ὅτι (to-which-one) δεῖ (it-bindeth) αὐτὸν (to-it) ἐκ (out) νεκρῶν ( of-en-deaded ) ἀναστῆναι. (to-have-had-stood-up)
20:9. nondum enim sciebant scripturam quia oportet eum a mortuis resurgereFor as yet they knew not the scripture, that he must rise again from the dead.
9. For as yet they knew not the scripture, that he must rise again from the dead.
20:9. For as yet they did not understand the Scripture, that it was necessary for him to rise again from the dead.
20:9. For as yet they knew not the scripture, that he must rise again from the dead.
For as yet they knew not the scripture, that he must rise again from the dead:

9: Ибо они еще не знали из Писания, что Ему надлежало воскреснуть из мертвых.
20:9  οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι.
20:9. nondum enim sciebant scripturam quia oportet eum a mortuis resurgere
For as yet they knew not the scripture, that he must rise again from the dead.
20:9. For as yet they did not understand the Scripture, that it was necessary for him to rise again from the dead.
20:9. For as yet they knew not the scripture, that he must rise again from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:9: They knew not the scripture - Viz. Psa 16:9, Psa 16:10 : Thou wilt not leave my soul in hell - כי לא תעזב נפשי לשאול ki lo taazob naphshi l'sheol - For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was certainly a reproach to the disciples that they had not understood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, Mat 12:40, which was at once the type and the proof of his own resurrection. However, this ingenuous confession of John, in a matter so dishonorable to himself, is a full proof of his sincerity, and of the truth of his narration.
Albert Barnes: Notes on the Bible - 1834
20:9
The scripture - See Luk 24:26, Luk 24:46. The sense or meaning of the various predictions that foretold his death, as, for example, Psa 2:7, compare Act 13:33; Psa 16:9-10, compare Act 2:25-32; Psa 110:1, compare Act 2:34-35.
For an account of the resurrection of Christ, see the notes at mat 28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: they: Mat 16:21, Mat 16:22; Mar 8:31-33, Mar 9:9, Mar 9:10, Mar 9:31, Mar 9:32; Luk 9:45, Luk 18:33, Luk 18:34, Luk 24:26; Luk 24:44-46
that: Psa 16:10, Psa 22:15, Psa 22:22-31; Isa 25:8, Isa 26:19, Isa 53:10-12; Hos 13:14; Act 2:25-32, Act 13:29-37; Co1 15:4
John Gill
20:9 For as yet they knew not the Scripture,.... Meaning not some particular passage of Scripture, but the writings of the Old Testament in general, and the various places in it, which spoke of the resurrection of Christ, either in a way of type, or prophecy; such as Gen 22:3 and though our Lord had often referred to some of them, at least as in Mt 12:40 yet such was the dulness of the disciples, or such their prejudices in favour of the Messiah being to continue, and set up a temporal kingdom, that even John, who leaned on his breast, and Peter, who was so inquisitive and desirous of knowing our Lord's meaning in everything, did not understand the sense of his words, nor of those places of Scripture he had reference to:
that he must rise again from the dead: so it was determined, thus it was predicted, and the justification and salvation of God's elect required it; and yet they knew not the thing, nor the necessity and importance of it.
John Wesley
20:9 For as yet - They had no thought of his rising again.
Robert Jamieson, A. R. Fausset and David Brown
20:9 For as yet they knew--that is, understood.
not the scripture that he must rise again from the dead--In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.
20:1020:10: Չոգա՛ն դարձեալ առ միմեանս աշակերտքն։
10. Աշակերտները, վերադառնալով, գնացին իրենց տեղերը:
10 Ետքը աշակերտները նորէն իրենց տունը գացին։
Չոգան դարձեալ առ միմեանս աշակերտքն:

20:10: Չոգա՛ն դարձեալ առ միմեանս աշակերտքն։
10. Աշակերտները, վերադառնալով, գնացին իրենց տեղերը:
10 Ետքը աշակերտները նորէն իրենց տունը գացին։
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20:1010: Итак ученики опять возвратились к себе.
20:10  ἀπῆλθον οὗν πάλιν πρὸς αὐτοὺς οἱ μαθηταί.
20:10. ἀπῆλθον (They-had-came-off) οὖν (accordingly) πάλιν (unto-furthered) πρὸς (toward) αὑτοὺς (to-themselves,"οἱ (the-ones) μαθηταί. (to-learners)
20:10. abierunt ergo iterum ad semet ipsos discipuliThe disciples therefore departed again to their home.
10. So the disciples went away again unto their own home.
20:10. Then the disciples went away again, each by himself.
20:10. Then the disciples went away again unto their own home.
Then the disciples went away again unto their own home:

10: Итак ученики опять возвратились к себе.
20:10  ἀπῆλθον οὗν πάλιν πρὸς αὐτοὺς οἱ μαθηταί.
20:10. abierunt ergo iterum ad semet ipsos discipuli
The disciples therefore departed again to their home.
20:10. Then the disciples went away again, each by himself.
20:10. Then the disciples went away again unto their own home.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:10: Unto their own home - Either to their own houses, if they still had any; or to those of their friends, or to those where they had a hired lodging, and where they met together for religious purposes. See Joh 20:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: went: Joh 7:53, Joh 16:32
John Gill
20:10 Then the disciples,.... Peter and John, after they had seen and examined things, and satisfied themselves as much as they could:
went away again unto their own home; or "to themselves", as in the original text, and so the Vulgate Latin reads it; not that the meaning is, that they had been out of their minds, and proper exercise of them, and now came to themselves; but they returned to their own company, to the rest of the disciples they left at home, who were as themselves. The Syriac renders it, "to their own place", and so the Arabic and Persic versions; the place from whence they came, and where the rest were assembled together, to pray, converse, and consult together, what was to be done at this juncture.
John Wesley
20:10 They went home - Not seeing what they could do farther.
20:1120:11: Բայց Մարիամ կայր արտաքոյ գերեզմանին՝ եւ լա՛յր. եւ մինչդեռ լայր՝ խոնարհեցաւ ՚ի գերեզմանն,
11. Բայց Մարիամը կանգնած էր գերեզմանի դուրսը ու լաց էր լինում. եւ մինչ դեռ լաց էր լինում, կռացաւ դէպի գերեզմանը
11 Բայց Մարիամ գերեզմանին դուրսը կայներ էր եւ կու լար ու երբ կու լար՝ դէպի գերեզմանը ծռեցաւ նայելու։
Բայց Մարիամ կայր արտաքոյ գերեզմանին եւ լայր. եւ մինչդեռ լայր, խոնարհեցաւ ի գերեզմանն:

20:11: Բայց Մարիամ կայր արտաքոյ գերեզմանին՝ եւ լա՛յր. եւ մինչդեռ լայր՝ խոնարհեցաւ ՚ի գերեզմանն,
11. Բայց Մարիամը կանգնած էր գերեզմանի դուրսը ու լաց էր լինում. եւ մինչ դեռ լաց էր լինում, կռացաւ դէպի գերեզմանը
11 Բայց Մարիամ գերեզմանին դուրսը կայներ էր եւ կու լար ու երբ կու լար՝ դէպի գերեզմանը ծռեցաւ նայելու։
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: А Мария стояла у гроба и плакала. И, когда плакала, наклонилась во гроб,
20:11  μαρία δὲ εἱστήκει πρὸς τῶ μνημείῳ ἔξω κλαίουσα. ὡς οὗν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον,
20:11. Μαρία (A-Maria) δὲ (moreover) ἱστήκει (it-had-come-to-have-had-stood) πρὸς (toward) τῷ (unto-the-one) μνημείῳ (unto-a-rememberlet-of) ἔξω (out-unto-which) κλαίουσα. (sobbing) ὡς (As) οὖν (accordingly) ἔκλαιεν (it-was-sobbing) παρέκυψεν (it-leaned-beside) εἰς (into) τὸ (to-the-one) μνημεῖον, (to-a-rememberlet-of,"
20:11. Maria autem stabat ad monumentum foris plorans dum ergo fleret inclinavit se et prospexit in monumentumBut Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down and looked into the sepulchre,
11. But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb;
20:11. But Mary was standing outside the tomb, weeping. Then, while she was weeping, she bowed down and gazed into the tomb.
20:11. But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre,
But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre:

11: А Мария стояла у гроба и плакала. И, когда плакала, наклонилась во гроб,
20:11  μαρία δὲ εἱστήκει πρὸς τῶ μνημείῳ ἔξω κλαίουσα. ὡς οὗν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον,
20:11. Maria autem stabat ad monumentum foris plorans dum ergo fleret inclinavit se et prospexit in monumentum
But Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down and looked into the sepulchre,
20:11. But Mary was standing outside the tomb, weeping. Then, while she was weeping, she bowed down and gazed into the tomb.
20:11. But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: - 13: Обходя молчанием второстепенный вопрос о том, как Мария Магдалина снова очутилась у гроба, евангелист сообщает, что она стояла у гроба и плакала. Так же, как и Иоанн, она наклонилась ко гробу и в это время увидела двух Ангелов, сидевших там (ср. Лк. 24:23: и Мф. 28:3). Небесные посланники спрашивают ее о причине ее слез и Мария им отвечает, как простым людям, не догадываясь, что перед нею - Ангелы, потому что едва ли она сочла бы нужным сообщать о пропаже тела Христова тем, которые, конечно, сами знали о том, что случилось на самом деле. Если Иоанн упоминает здесь о явлении Ангелов, то имеет, вероятно, при этом целью показать, как Христос прославлен был с самого момента воскресения: об этом прославлении лучше всего свидетельствовало появление Ангелов. Почему же не видали Ангелов Петр и Иоанн? На этот вопрос можно отвечать только предположительно. Вероятно, от них, как от апостолов, требовалась вера, не нуждающаяся в тех чрезвычайных ангельских явлениях, которых удостоились Мария и другие жены (ср. Лк. 24:4-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

St. Mark tells us that Christ appeared first to Mary Magdalene (Mark xvi. 9); that appearance is here largely related; and we may observe,

I. The constancy and fervency of Mary Magdalene's affection to the Lord Jesus, v. 11.

1. She staid at the sepulchre, when Peter and John were gone, because there her Master had lain, and there she was likeliest to hear some tidings of him. Note, (1.) Where there is a true love to Christ there will be a constant adherence to him, and a resolution with purpose of heart to cleave to him. This good woman, though she has lost him, yet, rather than seem to desert him, will abide by his grave for his sake, and continue in his love even when she wants the comfort of it. (2.) Where there is a true desire of acquaintance with Christ there will be a constant attendance on the means of knowledge. See Hos. vi. 2, 3, The third day he will raise us up; and then shall we know the meaning of that resurrection, if we follow on to know, as Mary here.

2. She staid there weeping, and these tears loudly bespoke her affection to her Master. Those that have lost Christ have cause to weep; she wept at the remembrance of his bitter sufferings; wept for his death, and the loss which she and her friends and the country sustained by it; wept to think of returning home without him; wept because she did not now find his body. Those that seek Christ must seek him sorrowing (Luke ii. 48), must weep, not for him, but for themselves.

3. As she wept, she looked into the sepulchre, that her eye might affect her heart. When we are in search of something that we have lost we look again and again in the place where we last left it, and expected to have found it. She will look yet seven times, not knowing but that at length she may see some encouragement. Note, (1.) Weeping must not hinder seeking. Though she wept, she stooped down and looked in. (2.) Those are likely to seek and find that seek with affection, that seek in tears.

II. The vision she had of two angels in the sepulchre, v. 12. Observe here,

1. The description of the persons she saw. They were two angels in white, sitting (probably on some benches or ledges hewn out in the rock) one at the head, and the other at the feet, of the grave. Here we have,

(1.) Their nature. They were angels, messengers from heaven, sent on purpose, on this great occasion, [1.] To honour the Son and to grace the solemnity of his resurrection. Now that the Son of God was again to be brought into the world, the angels have a charge to attend him, as they did at his birth, Heb. i. 6. [2.] To comfort the saints; to speak good words to those that were in sorrow, and, by giving them notice that the Lord was risen, to prepare them for the sight of him.

(2.) Their number: two, not a multitude of the heavenly host, to sing praise, only two, to bear witness; for out of the mouth of two witnesses this word would be established.

(3.) Their array: They were in white, denoting, [1.] Their purity and holiness. The best of men standing before the angels, and compared with them, are clothed in filthy garments (Zech. iii. 3), but angels are spotless; and glorified saints, when they come to be as the angels, shall walk with Christ in white. [2.] Their glory, and glorying, upon this occasion. The white in which they appeared represented the brightness of that state into which Christ was now risen.

(4.) Their posture and place: They sat, as it were, reposing themselves in Christ's grave; for angels, though they needed not a restoration, were obliged to Christ for their establishment. These angels went into the grave, to teach us not to be afraid of it, nor to think that our resting in it awhile will be any prejudice to our immortality; no, matters are so ordered that the grave is not much out of our way to heaven. It intimates likewise that angels are to be employed about the saints, not only at their death, to carry their souls into Abraham's bosom, but at the great day, to raise their bodies, Matt. xxiv. 31. These angelic guards (and angels are called watchers Dan. iv. 23), keeping possession of the sepulchre, when they had frightened away the guards which the enemies had set, represents Christ's victory over the powers of darkness, routing and defeating them. Thus Michael and his angels are more than conquerors. Their sitting to face one another, one at his bed's head, the other at his bed's feet, denotes their care of the entire body of Christ, his mystical as well as his natural body, from head to foot; it may also remind us of the two cherubim, placed one at either end of the mercy-seat, looking one at another, Exod. xxv. 18. Christ crucified was the great propitiatory, at the head and feet of which were these two cherubim, not with flaming swords, to keep us from, but welcome messengers, to direct us to, the way of life.

2. Their compassionate enquiry into the cause of Mary Magdalene's grief (v. 13): Woman, why weepest thou? This question was, (1.) A rebuke to her weeping: "Why weepest thou, when thou has cause to rejoice?" Many of the floods of our tears would dry away before such a search as this into the fountain of them. Why are thou cast down? (2.) It was designed to show how much angels are concerned at the griefs of the saints, having a charge to minister to them for their comfort. Christians should thus sympathize with one another. (3.) It was only to make an occasion of informing her of that which would turn her mourning into rejoicing, would put off her sackcloth, and gird her with gladness.

3. The melancholy account she gives them of her present distress: Because they have taken away the blessed body I came to embalm, and I know not where they have laid it. The same story she had told, v. 2. In it we may see, (1.) The weakness of her faith. If she had had faith as a grain of mustard-seed, this mountain would have been removed; but we often perplex ourselves needlessly with imaginary difficulties, which faith would discover to us as real advantages. Many good people complain of the clouds and darkness they are under, which are the necessary methods of grace for the humbling of their souls, the mortifying of their sins, and the endearing of Christ to them. (2.) The strength of her love. Those that have a true affection for Christ cannot but be in great affliction when they have lost either the comfortable tokens of his love in their souls or the comfortable opportunities of conversing with him, and doing him honour, in his ordinances. Mary Magdalene is not diverted from her enquiries by the surprise of the vision, nor satisfied with the honour of it; but still she harps upon the same string: They have taken away my Lord. A sight of angels and their smiles will not suffice without a sight of Christ and God's smiles in him. Nay, the sight of angels is but an opportunity of pursuing her enquiries after Christ. All creatures, the most excellent, the most dear, should be used as means, and but as means, to bring us into acquaintance with God in Christ. The angels asked her, Why weepest thou? I have cause enough to weep, says she, for they have taken away my Lord, and, like Micah, What have I more? Do you ask, Why I weep? My beloved has withdrawn himself, and is gone. Note, None know, but those who have experienced it, the sorrow of a deserted soul, that has had comfortable evidences of the love of God in Christ, and hopes of heaven, but has now lost them, and walks in darkness; such a wounded spirit who can bear?

III. Christ's appearing to her while she was talking with the angels, and telling them her case. Before they had given her any answer, Christ himself steps in, to satisfy her enquiries, for God now speaketh to us by his Son; none but he himself can direct us to himself. Mary would fain know where her Lord is, and behold he is at her right hand. Note, 1. Those that will be content with nothing short of a sight of Christ shall be put off with nothing less. He never said to the soul that sought him, Seek in vain. "Is it Christ that thou wouldest have? Christ thou shalt have." 2. Christ, in manifesting himself to those that seek him, often outdoes their expectations. Mary longs to see the dead body of Christ, and complains of the loss of that, and behold she sees him alive. Thus he does for his praying people more than they are able to ask or think. In this appearance of Christ to Mary observe,

(1.) How he did at first conceal himself from her.

[1.] He stood as a common person, and she looked upon him accordingly, v. 14. She stood expecting an answer to her complaint from the angels; and either seeing the shadow, or hearing the tread, of some person behind her, she turned herself back from talking with the angels, and sees Jesus himself standing, the very person she was looking for, and yet she knew not that it was Jesus. Note, First, The Lord is nigh unto them that are of a broken heart (Ps. xxxiv. 18), nearer than they are aware. Those that seek Christ, though they do not see him, may yet be sure he is not far from them. Secondly, Those that diligently seek the Lord will turn every way in their enquiry after him. Mary turned herself back, in hopes of some discoveries. Several of the ancients suggest that Mary was directed to look behind her by the angels' rising up, and doing their obeisance to the Lord Jesus, whom they saw before Mary did; and that she looked back to see to whom it was they paid such a profound reverence. But, if so, it is not likely that she would have taken him for the gardener; rather, therefore, it was her earnest desire in seeking that made her turn every way. Thirdly, Christ is often near his people, and they are not aware of him. She knew not that it was Jesus; not that he appeared in any other likeness, but either it was a careless transient look she cast upon him, and, her eyes being full of care, she could not so well distinguish, or they were holden, that she should not know him, as those of the two disciples, Luke xxiv. 16.

[2.] He asked her a common question, and she answered him accordingly, v. 15.

First, The question he asked her was natural enough, and what any one would have asked her: "Woman, why weepest thou? Whom seekest thou? What business hast thou here in the garden so early? And what is all this noise and ado for?" Perhaps it was spoken with some roughness, as Joseph spoke to his brethren when he made himself strange, before he made himself known to them. It should seem, this was the first word Christ spoke after his resurrection: "Why weepest thou? I am risen." The resurrection of Christ has enough in it to ally all our sorrows, to check the streams, and dry up the fountains, of our tears. Observe here, Christ takes cognizance, 1. Of his people's griefs, and enquires, Why weep you? He bottles their tears, and records them in his book. 2. Of his people's cares and enquires, Whom seek you, and what would you have? When he knows they are seeking him, yet he will know it from them; they must tell him whom they seek.

Secondly, The reply she made him is natural enough; she does not give him a direct answer, but, as if she should say, "Why do you banter me, and upbraid me with my tears? You know why I weep, and whom I seek;" and therefore, supposing him to be the gardener, the person employed by Joseph to dress and keep his garden, who, she thought, was come thither thus early to his work, she said, Sir, if thou hast carried him hence, pray tell me where thou hast laid him, and I will take him away. See here, 1. The error of her understanding. She supposed our Lord Jesus to be the gardener, perhaps because he asked what authority she had to be there. Note, Troubled spirits, in a cloudy and dark day, are apt to misrepresent Christ to themselves, and to put wrong constructions upon the methods of his providence and grace. 2. The truth of her affection. See how her heart was set upon finding Christ. She puts the question to every one she meets, like the careful spouse, Saw you him whom my soul loveth? She speaks respectfully to a gardener, and calls him Sir, in hopes to gain some intelligence from him concerning her beloved. When she speaks of Christ, she does not name him; but, If thou have borne him hence, taking it for granted that this gardener was full of thoughts concerning this Jesus as well as she, and therefore could not but know whom she meant. Another evidence of the strength of her affection was that, wherever he was laid, she would undertake to remove him. Such a body, with such a weight of spices about it, was much more than she could pretend to carry; but true love thinks it can do more than it can, and makes nothing of difficulties. She supposed this gardener grudged that the body of one that was ignominiously crucified should have the honour to be laid in his master's new tomb, and that therefore he had removed it to some sorry place, which he thought fitter for it. Yet Mary does not threaten to tell his master, and get him turned out of his place for it; but undertakes to find out some other sepulchre, to which he might be welcome. Christ needs not to stay where he is thought a burden.

(2.) How Christ at length made himself known to her, and, by a pleasing surprise, gave her infallible assurances of his resurrection. Joseph at length said to his brethren, I am Joseph. So Christ here to Mary Magdalene, now that he is entered upon his exalted state. Observe,

[1.] How Christ discovered himself to this good woman that was seeking him in tears (v. 16): Jesus saith unto her, Mary. It was said with an emphasis, and the air of kindness and freedom with which he was wont to speak to her. Now he changed his voice, and spoke like himself, not like the gardener. Christ's way of making himself known to his people is by his word, his word applied to their souls, speaking to them in particular. When those whom God knew by name in the counsels of his love (Exod. xxxiii. 12) are called by name in the efficacy of his grace, then he reveals his Son in them as in Paul (Gal. i. 16), when Christ called to him by name, Saul, Saul. Christ's sheep know his voice, ch. x. 4. This one word, Mary, was like that to the disciples in the storm, It is I. Then the word of Christ does us good when we put our names into the precepts and promises. "In this Christ calls to me, and speaks to me."

[2.] How readily she received this discovery. When Christ said, "Mary, dost thou not know me? are you and I grown such strangers?" she was presently aware who it was, as the spouse (Cant. ii. 8), It is the voice of my beloved. She turned herself, and said, Rabboni, My Master. It might properly be read with an interrogation, "Rabboni? Is it my master? Nay, but is it indeed?" Observe, First, The title of respect she gives Him: My Master; didaskale--a teaching master. The Jews called their doctors Rabbies, great men. Their critics tell us that Rabbon was with them a more honourable title than Rabbi; and therefore Mary chooses that, and adds a note of appropriation, My great Master. Note, Notwithstanding the freedom of communion which Christ is pleased to admit us to with himself, we must remember that he is our Master, and to be approached with a godly fear. Secondly, With what liveliness of affection she gives this title to Christ. She turned from the angels, whom she had in her eye, to look unto Jesus. We must take off our regards from all creatures, even the brightest and best, to fix them upon Christ, from whom nothing must divert us, and with whom nothing must interfere. When she thought it had been the gardener, she looked another way while speaking to him; but now that she knew the voice of Christ she turned herself. The soul that hears Christ's voice, and is turned to him, calls him, with joy and triumph, My Master. See with what pleasure those who love Christ speak of his authority over them. My Master, my great Master.

[3.] The further instructions that Christ gave her (v. 17): "Touch me not, but go and carry the news to the disciples."

First, He diverts her from the expectation of familiar society and conversation with him at this time: Touch me not, for I am not yet ascended. Mary was so transported with the sight of her dear Master that she forgot herself, and that state of glory into which he was now entering, and was ready to express her joy by affectionate embraces of him, which Christ here forbids at this time. 1. Touch me not thus at all, for I am to ascend to heaven. He bade the disciples touch him, for the confirmation of their faith; he allowed the women to take hold of his feet, and worship him (Matt. xxviii. 9); but Mary, supposing that he was risen, as Lazarus was, to live among them constantly, and converse with them freely as he had done, upon that presumption was about to take hold of his hand with her usual freedom. This mistake Christ rectified; she must believe him, and adore him, as exalted, but must not expect to be familiar with him as formerly. See 2 Cor. v. 16. He forbids her to dote upon his bodily presence, to set her heart on this, or expect its continuance, and leads her to the spiritual converse and communion which she should have with him after he was ascended to his Father; for the greatest joy of his resurrection was that it was a step towards his ascension. Mary thought, now that her Master was risen, he would presently set up a temporal kingdom, such as they had long promised themselves. "No," says Christ, "touch me not, with any such thought; think not to lay hold on me, so as to detain me here; for, though I am not yet ascended, go to my brethren, and tell them, I am to ascend." As before his death, so now after his resurrection, he still harps upon this, that he was going away, was no more in the world; and therefore they must look higher than his bodily presence, and look further than the present state of things. 2. "Touch me not, do not stay to touch me now, stay not now to make any further enquiries, or give any further expressions of joy, for I am not yet ascended, I shall not depart immediately, it may as well be done another time; the best service thou canst do now is to carry the tidings to the disciples; lose no time therefore, but go away with all speed." Note, Public service ought to be preferred before private satisfaction. It is more blessed to give than to receive. Jacob must let an angel go, when the day breaks, and it is time for him to look after his family. Mary must not stay to talk with her Master, but must carry his message; for it is a day of good tidings, which she must not engross the comfort of, but hand it to others. See that story, 2 Kings vii. 9.

Secondly, He directs her what message to carry to his disciples: But go to my brethren, and tell them, not only that I am risen (she could have told them that of herself, for she had seen him), but that I ascend. Observe,

a. To whom this message is sent: Go to my brethren with it; for he is not ashamed to call them so. (1.) He was now entering upon his glory, and was declared to be the Son of God with greater power than ever, yet he owns his disciples as his brethren, and expresses himself with more tender affection to them than before; he had called them friends, but never brethren till now. Though Christ be high, yet he is not haughty. Notwithstanding his elevation, he disdains not to own his poor relations. (b.) His disciples had lately carried themselves very disingenuously towards him; he had never seen them together since they all forsook him and fled, when he was apprehended; justly might he now have sent them an angry message: "Go to yonder treacherous deserters, and tell them, I will never trust them any more, or have any thing more to do with them." No, he forgives, he forgets, and does not upbraid.

b. By whom it is sent: by Mary Magdalene, out of whom had been cast seven devils, yet now thus favoured. This was her reward for her constancy in adhering to Christ, and enquiring after him; and a tacit rebuke to the apostles, who had not been so close as she was in attending on the dying Jesus, nor so early as she was in meeting the rising Jesus; she becomes an apostle to the apostles.

c. What the message itself is: I ascend to my Father. Two full breasts of consolation are here in these words:--

(a.) Our joint-relation to God, resulting from our union with Christ, is an unspeakable comfort. Speaking of that inexhaustible spring of light, life, and bliss, he says, He is my Father, and our Father; my God, and your God. This is very expressive of the near relation that subsists between Christ and believers: he that sanctifieth, and those that are sanctified, are both one; for they agree in one, Heb. ii. 11. Here we have such an advancement of Christians, and such a condescension of Christ, as bring them very near together, so admirably well is the matter contrived, in order to their union. [a.] It is the great dignity of believers that the Father of our Lord Jesus Christ is, in him, their Father. A vast difference indeed there is between the respective foundations of the relation; he is Christ's Father by eternal generation, ours by a gracious adoption; yet even this warrants us to call him, as Christ did, Abba, Father. This gives a reason why Christ called them brethren, because his Father was their Father. Christ was now ascending to appear as an advocate with the Father--with his Father, and therefore we may hope he will prevail for any thing--with our Father, and therefore we may hope he will prevail for us. [b.] It is the great condescension of Christ that he is pleased to own the believer's God for his God: My God, and your God; mine, that he may be yours; the God of the Redeemer, to support him (Ps. lxxxix. 26), that he might be the God of the redeemed, to save them. The summary of the new covenant is that God will be to us a God; and therefore Christ being the surety and head of the covenant, who is primarily dealt with, and believers only through him as his spiritual seed, this covenant-relation fastens first upon him, God becomes his God, and so ours; we partaking of a divine nature, Christ's Father is our Father; and, he partaking of the human nature, our God is his God.

(b.) Christ's ascension into heaven, in further prosecution of his undertaking for us, is likewise an unspeakable comfort: "Tell them I must shortly ascend; that is the next step I am to take." Now this was intended to be, [a.] A word of caution to these disciples, not to expect the continuance of his bodily presence on earth, nor the setting up of his temporal kingdom among men, which they dreamed of. "No, tell them, I am risen, not to stay with them, but to go on their errand to heaven." Thus those who are raised to a spiritual life, in conformity to Christ's resurrection, must reckon that they rise to ascend; they are quickened with Christ that they may sit with him in heavenly places, Eph. ii. 5, 6. Let them not think that this earth is to be their home and rest; no, being born from heaven, they are bound for heaven; their eye and aim must be upon another world, and this must be ever upon their hearts, I ascend, therefore must I seek things above. [b.] A word of comfort to them, and to all that shall believe in him through their word; he was then ascending, he is now ascended to his Father, and our Father. This was his advancement; he ascended to receive those honours and powers which were to be the recompence of his humiliation; he says it with triumph, that those who love him may rejoice. This is our advantage; for he ascended as a conqueror, leading captivity captive for us (Ps. lxviii. 18), he ascended as our forerunner, to prepare a place for us, and to be ready to receive us. This message was like that which Joseph's brethren brought to Jacob concerning him (Gen. xlv. 26), Joseph is yet alive, and not only so, vivit imo, et in senatum venit--he lives, and comes into the senate too; he is governor over all the land of Egypt; all power is his.

Some make those words, I ascend to my God and your God, to include a promise of our resurrection, in the virtue of Christ's resurrection; for Christ had proved the resurrection of the dead from these words, I am the God of Abraham, Matt. xxii. 32. So that Christ here insinuates, "As he is my God, and hath therefore raised me, so he is your God, and will therefore raise you, and be your God, Rev. xxi. 3. Because I live, you shall live also. I now ascend, to honour my God, and you shall ascend to him as your God.

IV. Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples (v. 18): She came and told the disciples, whom she found together, that she had seen the Lord. Peter and John had left her seeking him carefully with tears, and would not stay to seek him with her; and now she comes to tell them that she had found him, and to rectify the mistake she had led them into by enquiring after the dead body, for now she found it was a living body and a glorified one; so that she found what she sought, and, what was infinitely better, she had joy in her sight of the Master herself, and was willing to communicate of her joy, for she knew it would be good news to them. When God comforts us, it is with this design, that we may comfort others. And as she told them what she had seen, so also what she had heard; she had seen the Lord alive, of which this was a token (and a good token it was) that he had spoken these things unto her as a message to be delivered to them, and she delivered it faithfully. Those that are acquainted with the word of Christ themselves should communicate their knowledge for the good of others, and not grudge that others should know as much as they do.
Adam Clarke: Commentary on the Bible - 1831
20:11: But Mary stood without - She remained some time after Peter and John had returned to their own homes.
Geneva 1599
20:11 But Mary stood (a) without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre,
(a) That is, outside of the cave which the sepulchre was cut out of.
John Gill
20:11 But Mary stood without at the sepulchre,.... She returned from the city to the sepulchre again, following Peter and John thither, who continued here when they departed, being willing to get some tidings of her Lord, if possible. The word "without", is omitted by the Syriac, Arabic, and Persic versions, but is in the Greek copies; and is properly put by the evangelist, when rightly understood; for the meaning is not, that she stood without the sepulchre, taken in its full extent; for she stood, "in the court", where the bearers set down the corpse, in order to carry it into the cave, or vault; she stood without the innermost part of the sepulchre, but not without side the sepulchre itself; as appears from her stooping and looking into it:
weeping; that the body of her dear Lord was taken away, and she was prevented of showing that respect unto it she designed; and not knowing in whose hands it was, but fearing it would be insulted and abused by wicked men, her heart was ready to break with sorrow:
and as she wept, she stooped down and looked into the sepulchre; to see if she could see him, if she and the disciples were not mistaken, being loath to go without finding him: so it is in a spiritual sense, the absence of Christ is cause of great distress and sorrow to gracious souls; because of the excellency of his person, the near and dear relations he stands in to them and on account of the nature of his presence and company, which is preferable to everything in this world; nor can such souls, when they have lost sight of Christ, sit down contented; but will seek after him in the Scriptures, under the ministry of the word, and at the ordinances of the Gospel, where a crucified, buried, risen Jesus is exhibited.
John Wesley
20:11 But Mary stood - With more constancy. Mk 16:9.
Robert Jamieson, A. R. Fausset and David Brown
20:11 But Mary stood without at the sepulchre weeping, &c.--Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on Mt 28:3) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [BENGEL].
20:1220:12: եւ տեսանէ երկուս հրեշտակս ՚ի սպիտակս, զի նստէին մի՝ ՚ի սնարից, եւ մի՝ յանոտից՝ ուր կայր մարմինն Յիսուսի[2037]։ [2037] Ոմանք. Հրեշտակս սպիտակս։
12. եւ տեսաւ երկու հրեշտակներ՝ սպիտակների մէջ, որոնք նստել էին՝ մէկը՝ սնարին, եւ միւսը՝ ոտքերի մօտ, այնտեղ, ուր Յիսուսի մարմինն էր եղել:
12 Տեսաւ երկու հրեշտակներ ճերմակ հանդերձներով, որ նստեր էին, ուր Յիսուսի մարմինը դրուած էր, մէկը գլխուն կողմը ու միւսը ոտքին կողմը։
եւ տեսանէ երկուս հրեշտակս ի սպիտակս, զի նստէին մի ի սնարից եւ մի յանոտից ուր կայր մարմինն Յիսուսի:

20:12: եւ տեսանէ երկուս հրեշտակս ՚ի սպիտակս, զի նստէին մի՝ ՚ի սնարից, եւ մի՝ յանոտից՝ ուր կայր մարմինն Յիսուսի[2037]։
[2037] Ոմանք. Հրեշտակս սպիտակս։
12. եւ տեսաւ երկու հրեշտակներ՝ սպիտակների մէջ, որոնք նստել էին՝ մէկը՝ սնարին, եւ միւսը՝ ոտքերի մօտ, այնտեղ, ուր Յիսուսի մարմինն էր եղել:
12 Տեսաւ երկու հրեշտակներ ճերմակ հանդերձներով, որ նստեր էին, ուր Յիսուսի մարմինը դրուած էր, մէկը գլխուն կողմը ու միւսը ոտքին կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: и видит двух Ангелов, в белом одеянии сидящих, одного у главы и другого у ног, где лежало тело Иисуса.
20:12  καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ ἰησοῦ.
20:12. καὶ (and) θεωρεῖ (it-surveileth-unto) δύο (to-two) ἀγγέλους (to-messengers) ἐν (in) λευκοῖς ( unto-white ) καθεζομένους , ( to-seating-down ,"ἕνα (to-one) πρὸς (toward) τῇ (unto-the-one) κεφαλῇ (unto-a-head) καὶ (and) ἕνα (to-one) πρὸς (toward) τοῖς (unto-the-ones) ποσίν, (unto-feet) ὅπου (to-which-of-whither) ἔκειτο ( it-was-situating ,"τὸ (the-one) σῶμα (a-body) τοῦ (of-the-one) Ἰησοῦ. (of-an-Iesous)
20:12. et vidit duos angelos in albis sedentes unum ad caput et unum ad pedes ubi positum fuerat corpus IesuAnd she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid.
12. and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain.
20:12. And she saw two Angels in white, sitting where the body of Jesus had been placed, one at the head, and one at the feet.
20:12. And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain:

12: и видит двух Ангелов, в белом одеянии сидящих, одного у главы и другого у ног, где лежало тело Иисуса.
20:12  καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ ἰησοῦ.
20:12. et vidit duos angelos in albis sedentes unum ad caput et unum ad pedes ubi positum fuerat corpus Iesu
And she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid.
20:12. And she saw two Angels in white, sitting where the body of Jesus had been placed, one at the head, and one at the feet.
20:12. And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:12: Seeth two angels - See on Joh 20:6 (note). She knew these to be angels by their white and glistening robes. Matthew and Mark mention but one angel - probably that one only that spoke, Joh 20:13.
One at the head, and the other at the feet - So were the cherubim placed at each end of the mercy-seat: Exo 25:18, Exo 25:19. Lightfoot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: seeth: Mat 28:3-5; Mar 16:5, Mar 16:6; Luk 24:3-7, Luk 24:22, Luk 24:23
in: Ch2 5:12; Dan 7:9; Mat 17:2; Act 1:10; Rev 3:4, Rev 7:14
Geneva 1599
20:12 (2) And seeth two angels in (b) white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
(2) Two angels are made witnesses of the Lord's resurrection.
(b) In white clothing.
John Gill
20:12 And seeth two angels in white,.... Matthew and Mark speak but of one, but Luke of two, as here; whom he calls men, because they appeared in an human form, and in shining garments, or white apparel; and which appearance is entirely agreeable to the received notion of the Jews, that as evil angels or devils are clothed in black, so good angels, or ministering spirits, , "are clothed in white" (l), expressive of their spotless purity and innocence:
sitting the one at the head, and the other at the feet, where the body of Jesus had lain; in what position the body of Christ was laid, whether from west to east, as some, or from north to south, as others, is not certain; since the Jews observed no rule in this matter, as appears from the form of their sepulchres, and the disposition of the graves in them; some lying one way, and some another, in the same vault; See Gill on Lk 24:12.
(l) Gloss. in T. Bab. Kiddushin, fol. 72. 1.
Robert Jamieson, A. R. Fausset and David Brown
20:12 one at the head, and the other at the feet where the body of Jesus had lain--not merely proclaiming silently the entire charge they had had of the body, of Christ [quoted in LUTHARDT], but rather, possibly, calling mute attention to the narrow space within which the Lord of glory had contracted Himself; as if they would say, Come, see within what limits, marked off by the interval here between us two, the Lord lay! But she is in tears, and these suit not the scene of so glorious an Exit. They are going to point out to her the incongruity.
20:1320:13: Եւ նոքա՝ ասեն ցնա. Կին դու, զի՞ լաս։ Ասէ ցնոսա. Զի բարձի՛ն զՏէրն իմ ՚ի գերեզմանէ աստի՝ եւ ո՛չ գիտեմ ուր եդին զնա[2038]։ [2038] Ոմանք. Զի բարձին զՏէր ՚ի գերեզ՛՛։
13. Եւ նրան ասացին. «Ո՛վ կին, ինչո՞ւ ես լալիս»: Նա նրանց ասաց. «Որովհետեւ իմ Տիրոջը գերեզմանից վերցրել են, եւ չգիտեմ՝ նրան ուր են դրել»:
13 Անոնք իրեն ըսին. «Ո՛վ կին, ինչո՞ւ կու լաս»։ Ըսաւ անոնց. «Անոր համար, որ իմ Տէրս գերեզմանէն վերցուցին ու չեմ գիտեր ո՞ւր դրին զանիկա»։
Եւ նոքա ասեն ցնա. Կին դու, զի՞ լաս: Ասէ ցնոսա. Զի բարձին զՏէրն իմ [87]ի գերեզմանէ աստի``, եւ ոչ գիտեմ ուր եդին զնա:

20:13: Եւ նոքա՝ ասեն ցնա. Կին դու, զի՞ լաս։ Ասէ ցնոսա. Զի բարձի՛ն զՏէրն իմ ՚ի գերեզմանէ աստի՝ եւ ո՛չ գիտեմ ուր եդին զնա[2038]։
[2038] Ոմանք. Զի բարձին զՏէր ՚ի գերեզ՛՛։
13. Եւ նրան ասացին. «Ո՛վ կին, ինչո՞ւ ես լալիս»: Նա նրանց ասաց. «Որովհետեւ իմ Տիրոջը գերեզմանից վերցրել են, եւ չգիտեմ՝ նրան ուր են դրել»:
13 Անոնք իրեն ըսին. «Ո՛վ կին, ինչո՞ւ կու լաս»։ Ըսաւ անոնց. «Անոր համար, որ իմ Տէրս գերեզմանէն վերցուցին ու չեմ գիտեր ո՞ւր դրին զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: И они говорят ей: жена! что ты плачешь? Говорит им: унесли Господа моего, и не знаю, где положили Его.
20:13  καὶ λέγουσιν αὐτῇ ἐκεῖνοι, γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν.
20:13. καὶ (And) λέγουσιν (they-fortheth) αὐτῇ (unto-it,"ἐκεῖνοι (the-ones-thither,"Γύναι, (Woman,"τί (to-what-one) κλαίεις; (thou-sob?"λέγει (It-fortheth) αὐτοῖς (unto-them,"ὅτι (To-which-a-one) Ἦραν (they-lifted) τὸν (to-the-one) κύριόν (to-Authority-belonged) μου, (of-me) καὶ (and) οὐκ (not) οἶδα (I-had-come-to-see) ποῦ (of-whither) ἔθηκαν (they-placed) αὐτόν. (to-it)
20:13. dicunt ei illi mulier quid ploras dicit eis quia tulerunt Dominum meum et nescio ubi posuerunt eumThey say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord: and I know not where they have laid him.
13. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
20:13. They say to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have placed him.”
20:13. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him:

13: И они говорят ей: жена! что ты плачешь? Говорит им: унесли Господа моего, и не знаю, где положили Его.
20:13  καὶ λέγουσιν αὐτῇ ἐκεῖνοι, γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν.
20:13. dicunt ei illi mulier quid ploras dicit eis quia tulerunt Dominum meum et nescio ubi posuerunt eum
They say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord: and I know not where they have laid him.
20:13. They say to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have placed him.”
20:13. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:13: They have taken away my Lord - It was conjectured, on Joh 19:42, that the body of our Lord was only put here for the time being, that, after the Sabbath, they might carry it to a more proper place. Mary seems to refer to this: They have taken away my Lord, and I know not where they have laid him. This removal she probably attributed to some of our Lord's disciples, or to some of his friends.
Albert Barnes: Notes on the Bible - 1834
20:13: They have taken away - That is the disciples or friends of Jesus who had laid him there. Perhaps it was understood that the body was deposited there only to remain over the Sabbath, with an intention then of removing it to some other place of burial. Hence, they hastened early in the morning to make preparation, and Mary supposed they had arrived before her and had taken him away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: Woman: Joh 2:4, Joh 19:26
why: Joh 20:15, Joh 14:27, Joh 14:28, Joh 16:6, Joh 16:7, Joh 16:20-22; Sa1 1:8; Psa 43:3-5; Ecc 3:4; Jer 31:16; Luk 24:17; Act 21:13
Because: Joh 20:2
Geneva 1599
20:13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away (c) my Lord, and I know not where they have laid him.
(c) Mary spoke as the common people used to speak: for they spoke of a dead carcass as they did of a living man.
John Gill
20:13 And they say unto her, woman, why weepest thou?.... Signifying, that she had no reason to weep, but to rejoice and be glad; since, though the body of her Lord was not there, yet he was risen from the dead, and was alive. This they said, partly to rebuke her for her grief, and to comfort her under it: Beza's ancient copy adds here, as in Jn 20:15 "whom seekest thou?" and so does the Ethiopic version: "she saith unto them"; without any concern of mind about what they were, and as if they had been of the human kind; for her grief made her fearless, and she cared not who she opened the case to, so that she could get any relief, and any tidings of her Lord:
because they have taken away my Lord, and I know not where they have laid him; and which she thought was reason sufficient for her weeping; could she but have known, that if he was taken away, it was by his friends, and was well used, and she could have had the opportunity of paying her last respects to him, it would have been a satisfaction; but nothing short of this could dry up her tears.
Robert Jamieson, A. R. Fausset and David Brown
20:13 Woman, why weepest thou?--You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear.
Because, &c.--that is, Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with OLSHAUSEN and LUTHARDT] where the two angels got theirs. Nor did the voice of His first words disclose Him to Mary--"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him.
20:1420:14: Զայս իբրեւ ասաց, դարձաւ ՚ի թիկո՛ւնս կոյս, եւ տեսանէ զՅիսուս զի կայր, եւ ո՛չ գիտէր թէ Յիսուս իցէ։
14. Երբ այս ասաց, դէպի յետեւի կողմը դարձաւ եւ տեսաւ Յիսուսին, որ կանգնած էր. բայց չէր իմանում, թէ Յիսուսն է:
14 Երբ ասիկա ըսաւ՝ ետին դարձաւ եւ տեսաւ Յիսուսը, որ կայներ էր ու չէր գիտեր թէ Յիսուսն է։
Զայս իբրեւ ասաց, դարձաւ ի թիկունս կոյս, եւ տեսանէ զՅիսուս զի կայր. եւ ոչ գիտէր թէ Յիսուս իցէ:

20:14: Զայս իբրեւ ասաց, դարձաւ ՚ի թիկո՛ւնս կոյս, եւ տեսանէ զՅիսուս զի կայր, եւ ո՛չ գիտէր թէ Յիսուս իցէ։
14. Երբ այս ասաց, դէպի յետեւի կողմը դարձաւ եւ տեսաւ Յիսուսին, որ կանգնած էր. բայց չէր իմանում, թէ Յիսուսն է:
14 Երբ ասիկա ըսաւ՝ ետին դարձաւ եւ տեսաւ Յիսուսը, որ կայներ էր ու չէր գիտեր թէ Յիսուսն է։
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: Сказав сие, обратилась назад и увидела Иисуса стоящего; но не узнала, что это Иисус.
20:14  ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι ἰησοῦς ἐστιν.
20:14. ταῦτα (To-the-ones-these) εἰποῦσα (having-had-said) ἐστράφη (it-had-been-beturned) εἰς (into) τὰ (to-the-ones) ὀπίσω, (aback-unto-which,"καὶ (and) θεωρεῖ (it-surveileth-unto) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἑστῶτα, (to-having-had-come-to-stand,"καὶ (and) οὐκ (not) ᾔδει (it-had-come-to-have-seen) ὅτι (to-which-one) Ἰησοῦς (an-Iesous) ἐστίν. (it-be)
20:14. haec cum dixisset conversa est retrorsum et videt Iesum stantem et non sciebat quia Iesus estWhen she had thus said, she turned herself back and saw Jesus standing: and she knew not that it was Jesus.
14. When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus.
20:14. When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.
20:14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus:

14: Сказав сие, обратилась назад и увидела Иисуса стоящего; но не узнала, что это Иисус.
20:14  ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι ἰησοῦς ἐστιν.
20:14. haec cum dixisset conversa est retrorsum et videt Iesum stantem et non sciebat quia Iesus est
When she had thus said, she turned herself back and saw Jesus standing: and she knew not that it was Jesus.
20:14. When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.
20:14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
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
14: - 16: Вероятно, Мария в неожиданной радости бросилась к Христу, чтобы схватиться за ноги его. Этим и можно только объяснить обращенные к ней слова Христа: не прикасайся ко Мне (точнее: не берись за Меня, не удерживай, ср. значение употребленного здесь глагола aptesqai с Ев. Мф. 8:15; 9:20; Лк. 22:51). Причина, по которой Христос воспрещает Марии обнять ноги Его, заключается в том, что Он еще не восшел к отцу Своему. Этим Он дает понять Марии, что для возобновления личного общения с Ним верующих еще не приспело время: его общение станет возможным только тогда, когда Он снова войдет в то состояние, в каком находился перед тем, как пришел в мир (ср. 6:62). А это являлось необходимым для того, чтобы могла исполниться воля Божия о спасении всего человечества. Мария, как бы удерживая Христа в кругу прежних Его учеников, мешала тому, чтобы границы общения Христа с человечеством расширились до тех пределов, какие Он имел в виду, когда говорил, что Он всех привлечет к Себе (Ин. 12:32). Только после вознесения Христа всякий верующий в Него может, никому не мешая, наслаждаться общением с Ним (3:15).

Иди к братьям Моим.. . Не удерживать Христа здесь на земле должна Мария, а идти к Его братьям - так называет Христос Своих учеников для того, чтобы показать Свою особую близость к ним (ср. выражение "друзья" в гл. 15:13-15) и сказать им, что Он восходит теперь (anabainw - наст. время) к Своему Отцу и Богу, Который в то же время есть их Отец и Бог. Христос, очевидно, говорит здесь не о том восхождении, которое должно было совершиться через сорок дней. По представлению Иоанна, Христос явился Марии Магдалине в тот момент, когда только что покинул гроб. Он воскрес, но еще не прославлен - прославление воспоследует тотчас же, и, по-видимому, Он и Марии явился для того, чтобы послать ее к ученикам с возвещением, что сейчас должно совершаться то прославление Христа, о котором Он им неоднократно говорил прежде как о самом важном событии, которое должно повести за собой и их собственное прославление (ср. 16:7, 22).

Как бы желая показать, что Он еще не вошел в состояние божественного прославления, Христос здесь называет Отца Своим Богом: такого выражения Он не употребляет нигде в других речах Своих, имеющихся у Иоанна. Однако Христос говорит отдельно о Своем отношении к Богу и отдельно об отношении к Богу учеников: этим Он показывает, что Он есть Сын Божий Единородный, Который сокрыл вечную славу Свою в состоянии воплощения и снова идет принять ее, как нечто от века Ему принадлежащее - принять именно как Богочеловек, чтобы и немощная человеческая природа удостоилась с Ним прославления. Отсюда и наименование апостолов братьями Христа принимает особый смысл: Христос как бы хочет сказать этим, что и апостолам предстоит, благодаря прославлению Христа, также прийти некогда к Отцу и войти в славу Христову (ср. Ин. 3:2; Евр. 6:20)
Adam Clarke: Commentary on the Bible - 1831
20:14: She turned herself back - Or, εστραφη εις τα οπισω, she was turned back, i.e. to go again with the other women to Jerusalem, who had already departed; but she had not as yet gone so far as to be out of the garden.
Knew not that it was Jesus - John has here omitted what the angels said to the women, about Christ's being risen; probably because it was so particularly related by the other evangelists: Mat 28:5-7; Mar 16:6, Mar 16:7; Luk 24:5-7. Mary was so absorbed in grief that she paid but little attention to the person of our Lord, and therefore did not at first discern it to be him; nor could she imagine such an appearance possible, as she had no conception of his resurrection from the dead. She was therefore every way unprepared to recognize the person of our Lord.
Albert Barnes: Notes on the Bible - 1834
20:14: Knew not that it was Jesus - She was not expecting to see him. It was yet also twilight, and she could not see distinctly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: and saw: Sol 3:3, Sol 3:4; Mat 28:9; Mar 16:9
and knew: Joh 8:59, Joh 21:4; Mar 16:12; Luk 4:30, Luk 24:16, Luk 24:31
Geneva 1599
20:14 (3) And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
(3) Jesus witnesses by his presence that he is truly risen.
John Gill
20:14 And when she had thus said,.... As soon as the words were out of her mouth, before she could have an answer from the angels:
she turned herself back; perceiving, either by the looks and gesture of one of the angels, or by hearing a noise, that somebody was behind her:
and saw Jesus standing, and knew not that it was Jesus; she saw a person, but did not know who he was, by reason of the form of his appearance, the difference of his clothes, and not expecting to see him alive; or through modesty, she might not look wistfully at him; and besides, her eyes were filled with tears, and swollen with weeping; so that she could not see clearly; and her eyes might be holden also, as the disciples were, that as yet she might not know him: so sometimes, in a spiritual sense, Christ is with, and near his people, and they know it not: Christ, as God, is omnipresent; he is every where, and in all places; the spiritual presence of Christ, is more or less, in some way or another, always in all his churches, and among his dear people; but the sight of him is not always alike to them, nor does he appear to them always in the same form; sometimes against them, at least in their apprehensions, nor always in a manner agreeably to their expectations; nor is his grace always discovered in the same way, nor has it the same effect.
20:1520:15: Ասէ ցնա Յիսուս. Կի՛ն դու՝ զի՞ լաս, զո՞ խնդրես։ Նմա՝ այսպէս թուեցաւ՝ թէ պարտիզպանն իցէ, ասէ ցնա. Տէր՝ եթէ դու բարձեր զնա՝ ասա՛ ինձ ուր եդիր զնա, զի ես առից զնա[2039]։ [2039] Ոմանք. Թէ պարտիզպան իցէ։
15. Յիսուս նրան ասաց. «Ո՛վ կին, ինչո՞ւ ես լալիս, ո՞ւմ ես փնտռում»: Նրան այնպէս թուաց, թէ պարտիզպանն է. եւ ասաց նրան. «Տէ՛ր, եթէ դու ես նրան վերցրել, ասա՛ ինձ՝ ուր ես դրել նրան, որպէսզի ես նրան վերցնեմ»:
15 Յիսուս անոր ըսաւ. «Ո՛վ կին, ինչո՞ւ կու լաս, ո՞վ կը փնտռես»։ Ինք կարծելով թէ անիկա պարտիզպանն է, ըսաւ անոր. «Տէ՛ր, եթէ դուն վերցուցիր զանիկա, ըսէ՛ ինծի, ո՞ւր դրիր զայն, որպէս զի ես զանիկա առնեմ»։
Ասէ ցնա Յիսուս. Կին դու, զի՞ լաս, զո՞ խնդրես: Նմա այսպէս թուեցաւ թէ պարտիզպանն իցէ, ասէ ցնա. Տէր, եթէ դու բարձեր զնա, ասա ինձ ուր եդիր զնա, զի ես առից զնա:

20:15: Ասէ ցնա Յիսուս. Կի՛ն դու՝ զի՞ լաս, զո՞ խնդրես։ Նմա՝ այսպէս թուեցաւ՝ թէ պարտիզպանն իցէ, ասէ ցնա. Տէր՝ եթէ դու բարձեր զնա՝ ասա՛ ինձ ուր եդիր զնա, զի ես առից զնա[2039]։
[2039] Ոմանք. Թէ պարտիզպան իցէ։
15. Յիսուս նրան ասաց. «Ո՛վ կին, ինչո՞ւ ես լալիս, ո՞ւմ ես փնտռում»: Նրան այնպէս թուաց, թէ պարտիզպանն է. եւ ասաց նրան. «Տէ՛ր, եթէ դու ես նրան վերցրել, ասա՛ ինձ՝ ուր ես դրել նրան, որպէսզի ես նրան վերցնեմ»:
15 Յիսուս անոր ըսաւ. «Ո՛վ կին, ինչո՞ւ կու լաս, ո՞վ կը փնտռես»։ Ինք կարծելով թէ անիկա պարտիզպանն է, ըսաւ անոր. «Տէ՛ր, եթէ դուն վերցուցիր զանիկա, ըսէ՛ ինծի, ո՞ւր դրիր զայն, որպէս զի ես զանիկա առնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: Иисус говорит ей: жена! что ты плачешь? кого ищешь? Она, думая, что это садовник, говорит Ему: господин! если ты вынес Его, скажи мне, где ты положил Его, и я возьму Его.
20:15  λέγει αὐτῇ ἰησοῦς, γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῶ, κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.
20:15. λέγει (It-fortheth) αὐτῇ (unto-it,"Ἰησοῦς (an-Iesous,"Γύναι, (Woman,"τί (to-what-one) κλαίεις; (thou-sob?"τίνα (To-what-one) ζητεῖς; (thou-seek-unto?"ἐκείνη (The-one-thither) δοκοῦσα (thinking-unto) ὅτι (to-which-a-one) ὁ (the-one) κηπουρός (a-garden-warden) ἐστιν (it-be) λέγει (it-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"εἰ (if) σὺ (thou) ἐβάστασας (thou-carried-to) αὐτόν, (to-it,"εἰπέ (thou-should-have-had-said) μοι (unto-me) ποῦ (of-whither) ἔθηκας (thou-placed) αὐτόν, (to-it,"κἀγὼ (and-I) αὐτὸν (to-it) ἀρῶ. (I-shall-lift)
20:15. dicit ei Iesus mulier quid ploras quem quaeris illa existimans quia hortulanus esset dicit ei domine si tu sustulisti eum dicito mihi ubi posuisti eum et ego eum tollamJesus saith to her: Woman, why weepest thou? Whom seekest thou? She, thinking that it was the gardener, saith to him: Sir, if thou hast taken him hence, tell me where thou hast laid him: and I will take him away.
15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away.
20:15. Jesus said to her: “Woman, why are you weeping? Who are you seeking?” Considering that it was the gardener, she said to him, “Sir, if you have moved him, tell me where you have placed him, and I will take him away.”
20:15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away:

15: Иисус говорит ей: жена! что ты плачешь? кого ищешь? Она, думая, что это садовник, говорит Ему: господин! если ты вынес Его, скажи мне, где ты положил Его, и я возьму Его.
20:15  λέγει αὐτῇ ἰησοῦς, γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῶ, κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.
20:15. dicit ei Iesus mulier quid ploras quem quaeris illa existimans quia hortulanus esset dicit ei domine si tu sustulisti eum dicito mihi ubi posuisti eum et ego eum tollam
Jesus saith to her: Woman, why weepest thou? Whom seekest thou? She, thinking that it was the gardener, saith to him: Sir, if thou hast taken him hence, tell me where thou hast laid him: and I will take him away.
20:15. Jesus said to her: “Woman, why are you weeping? Who are you seeking?” Considering that it was the gardener, she said to him, “Sir, if you have moved him, tell me where you have placed him, and I will take him away.”
20:15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:15: Supposing him to be the gardener - Κηπουρος, the inspector or overseer of the garden, from κηπος, a garden, and ουρος, an inspector - the person who had the charge of the workmen, and the care of the produce of the garden; and who rendered account to the owner.
And I will take him away - How true is the proverb, Love feels no load! Jesus was in the prime of life when he was crucified, and had a hundred pounds weight of spices added to his body; and yet Mary thinks of nothing less than carrying him away with her, if she can but find where he is laid!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: whom: Joh 1:38, Joh 18:4, Joh 18:7; Sol 3:2, Sol 6:1; Mat 28:5; Mar 16:6; Luk 24:5
if: Sa1 1:16; Mat 12:34
John Gill
20:15 Jesus saith unto her, woman, why weepest thou,.... The same question he puts to her, as was put by the angels: adding,
whom seekest thou? for she was not only weeping for the loss of him, but was inquiring after him, if anyone saw him removed from thence, and where he was carried:
she supposing him to be the gardener; that had the care of the garden, in which the sepulchre was; for not the owner of the garden, who was Joseph, but the keeper of it is meant; she could not imagine that Joseph should be there so early in the morning, but might reasonably think the gardener was:
saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away; she addresses him, though she took him to be but the gardener, in a very civil and courteous manner; which was rightly judged, especially since she had a favour to ask of him: she does not mention the name of her Lord, but imagined he knew who she meant, being so lately buried there; and suggests, that perhaps it might not have been so agreeable to the gardener to have his body lie there, and therefore had removed it; and would he but be so kind as to let her know where he was put, she, with the assistance of her friends close by, would take him away with them: so in a spiritual sense, a truly gracious soul is willing to do anything, and to be at any trouble, so that it may but enjoy Christ; it dearly loves him, as this good woman did; it early, and earnestly, and with its whole heart, seeks after him, as she did; and absence of him, or loss of his presence for a while, sharpens the desire after him, and makes his presence the more welcome.
Robert Jamieson, A. R. Fausset and David Brown
20:15 Sir, if thou have borne him hence--borne whom? She says not. She can think only of One, and thinks others must understand her. It reminds one of the question of the Spouse, "Saw ye him whom my soul loveth?" (Song 3:3).
tell me where thou hast laid him, and I will take him away--Wilt thou, dear fragile woman? But it is the language of sublime affection, that thinks itself fit for anything if once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself (Gen 45:1).
20:1620:16: Ասէ ցնա Յիսուս. Մարիա՛մ։ Եւ նա՝ դարձաւ եւ ասէ ցնա Եբրայեցերէն. Րա՛բբունի, որ թարգմանի՝ վարդապե՛տ[2040]։ [2040] Բազումք. Րաբունի. եւ ոմանք. Ռաբբի։
16. Յիսուս նրան ասաց՝ Մարիա՛մ: Եւ նա դարձաւ ու եբրայերէն նրան ասաց՝ Ռաբբունի՛ (որ թարգմանւում է՝ վարդապետ):
16 Յիսուս ըսաւ անոր. «Մա՛րիամ»։ Ան ալ դարձաւ ու [Եբրայեցերէն] անոր ըսաւ. «Ռաբբունի», որ Վարդապետ ըսել է։
Ասէ ցնա Յիսուս. Մարիամ: Եւ նա դարձաւ եւ ասէ ցնա [88]Եբրայեցերէն. Րաբբունի, որ թարգմանի Վարդապետ:

20:16: Ասէ ցնա Յիսուս. Մարիա՛մ։ Եւ նա՝ դարձաւ եւ ասէ ցնա Եբրայեցերէն. Րա՛բբունի, որ թարգմանի՝ վարդապե՛տ[2040]։
[2040] Բազումք. Րաբունի. եւ ոմանք. Ռաբբի։
16. Յիսուս նրան ասաց՝ Մարիա՛մ: Եւ նա դարձաւ ու եբրայերէն նրան ասաց՝ Ռաբբունի՛ (որ թարգմանւում է՝ վարդապետ):
16 Յիսուս ըսաւ անոր. «Մա՛րիամ»։ Ան ալ դարձաւ ու [Եբրայեցերէն] անոր ըսաւ. «Ռաբբունի», որ Վարդապետ ըսել է։
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: Иисус говорит ей: Мария! Она, обратившись, говорит Ему: Раввуни! --что значит: Учитель!
20:16  λέγει αὐτῇ ἰησοῦς, μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῶ ἑβραϊστί, ραββουνι ὃ λέγεται διδάσκαλε.
20:16. λέγει (It-fortheth) αὐτῇ (unto-it,"Ἰησοῦς (an-Iesous,"Μαριάμ. (Mariam) στραφεῖσα (Having-had-been-beturned) ἐκείνη (the-one-thither) λέγει (it-fortheth) αὐτῷ (unto-it) Ἐβραϊστί (unto-Hebrew,"Ῥαββουνεί (Rabbounei,"ὃ (which) λέγεται (it-be-forthed,"Διδάσκαλἐ. (Teaching-speaker)
20:16. dicit ei Iesus Maria conversa illa dicit ei rabboni quod dicitur magisterJesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master).
16. Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Master.
20:16. Jesus said to her, “Mary!” And turning, she said to him, “Rabboni!” (which means, Teacher).
20:16. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master:

16: Иисус говорит ей: Мария! Она, обратившись, говорит Ему: Раввуни! --что значит: Учитель!
20:16  λέγει αὐτῇ ἰησοῦς, μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῶ ἑβραϊστί, ραββουνι ὃ λέγεται διδάσκαλε.
20:16. dicit ei Iesus Maria conversa illa dicit ei rabboni quod dicitur magister
Jesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master).
20:16. Jesus said to her, “Mary!” And turning, she said to him, “Rabboni!” (which means, Teacher).
20:16. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:16: Mary - This word was no doubt spoken with uncommon emphasis; and the usual sound of Christ's voice accompanied it, so as immediately to prove that it must be Jesus. What transports of joy must have filled this woman's heart! Let it be remarked that Mary Magdalene sought Jesus more fervently, and continued more affectionately attached to him than any of the rest: therefore to her first, Jesus is pleased to show himself, and she is made the first herald of the Gospel of a risen Savior.
After Mary's exclamation of Rabboni, and its interpretation by the evangelist, one MS., the later Syriac, Syriac Hieros., and three copies of the Itala, add και προσεδραμεν ἁψασθαι αυτου, And she ran to embrace, or cling to him. Then our Lord's words come in with the reason for them.
Albert Barnes: Notes on the Bible - 1834
20:16: Jesus saith unto her, Mary - This was spoken, doubtless, in a tone of voice that at once recalled him to her recollection.
Rabboni - This is a Hebrew word denoting, literally, my great master. If was one of the titles given to Jewish teachers. This title was given under three forms:
(a) Rab, or master - the lowest degree of honor.
(b) Rabbi, my master - a title of higher dignity.
(c) Rabboni, my great master the most honorable of all.
This title, among the Jews, was only given to seven persons, all persons of great eminence. As given by Mary to the Saviour, it was at once an expression of her joy, and an acknowledgment of him, as her Lord and Master. It is not improbable that she, filled with joy, was about to cast herself at his feet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: Mary: Joh 10:3; Gen 22:1, Gen 22:11; Exo 3:4, Exo 33:17; Sa1 3:6, Sa1 3:10; Isa 43:1; Luk 10:41; Act 9:4, Act 10:3
She: Gen 45:12; Sol 2:8-17, Sol 3:4, Sol 5:2; Mat 14:27
Rabboni: Joh 20:28, Joh 1:38, Joh 1:49, Joh 3:2, Joh 6:25, Joh 11:28, Joh 13:13; Mat 23:8-10
John Gill
20:16 Jesus saith unto her, Mary,.... He might alter the tone of his voice, and speak unto her as he used to do, calling her by her name in his usual manner: so Christ has personal knowledge of all his people, and can call them by name; he knows them, and makes himself known to them, before they can know him; and though he may absent himself from them for a while, yet not always:
she turned herself, and saith unto him, Rabboni, which is to say, Master; it seems, as if she had dropped her conversation with the supposed gardener at once, and scarce waited for an answer from him, but turns herself to the angels again, if she could hear any tidings from them; acting like a person in the utmost distress, hurry and confusion; looking this way and that way, to this or the other person: and now upon Christ's speaking to her, in this plain, familiar manner, she turns herself again; when fully knowing him, she addresses him with the greatest faith and affection, reverence and humility; calling him her Lord and master, and throws herself at his feet: thus when Christ is pleased to manifest himself to his people, there goes a power along with his word, making himself known; and a word from Christ, attended with divine power, will give a soul a turn to him from the most excellent creatures, even angels; and when Christ is known, he will be acknowledged with all love, humility, and obedience. The word Rabboni, is of the Chaldee and Syriac form, and signifies "my Lord, or master"; and is commonly applied to one that has a despotic power over another; though all the Oriental versions say, that she spoke to him in Hebrew. The Syriac and Ethiopic, "Rabboni", but the Arabic and Persic, "Rabbi". The titles of Rab, Rabbi, and Rabban, are frequent with the Jewish doctors; who say (m), that Rabbi is greater than Rab, and Rabban is greater than Rabbi; and a man's own name greater than Rabban: but the word in the form here used Rabbon, I do not remember ever to have observed applied to any of the doctors; but is frequently used of the Divine Being, who, in their prayers, is often addressed in this manner, "Lord of the world" (n). I conjecture therefore, that Mary used this word, as expressive of her faith in his power and Godhead, seeing him alive from the dead; though it might be a name she was used to call him by before, being convinced from what he had done to her, and by the miracles she had observed performed by him on others, of his proper deity; as the poor blind man expresses his faith in the power of Christ to cure him, by addressing him in the same language, using the same word, Mk 10:51.
(m) Halichot Olam Tract. 1. c. 3. p. 25. (n) T. Bab. Taanith, fol. 20. 1. Sanhedrin, fol. 94. 1. Abot R. Nathan, c. 9. Bereshit Rabba, sect. 8. fol. 6. 4.
John Wesley
20:16 Jesus saith to her, Mary - With his usual voice and accent.
Robert Jamieson, A. R. Fausset and David Brown
20:16 Jesus saith unto her, Mary--It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it.
She turned herself, and saith to him, Rabboni!--But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.
20:1720:17: Ասէ ցնա Յիսուս. Մի՛ մերձանար յիս, զի չեւ՛ եւս ելեալ եմ առ Հայր իմ. այլ երթ դու առ եղբարսն իմ, եւ ասա՛ ցնոսա. Ելանեմ ես առ Հայրն իմ՝ եւ առ Հայր ձեր. եւ Աստուածն իմ՝ եւ Աստուած ձեր[2041]։ [2041] ՚Ի լուս՛՛. Մի՛ մերձենար յիս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Զի չեւ եւս ելեալ եմ ես առ... առ Հայր իմ... եւ Աստուած իմ եւ։
17. Յիսուս նրան ասաց. «Ինձ մի՛ մօտեցիր, քանի որ դեռ Հօրս մօտ չեմ բարձրացել. ուրեմն գնա՛ դու իմ եղբայրների մօտ ու նրանց ասա՛, որ ես բարձրանում եմ դէպի իմ Հայրը եւ ձեր Հայրը, դէպի իմ Աստուածը եւ ձեր Աստուածը»:
17 Յիսուս ըսաւ անոր. «Ինծի մի՛ դպչիր, վասն զի դեռ Հօրս քով ելած չեմ. հապա գնա՛ եղբայրներուս եւ ըսէ՛ անոնց. ‘Ես կ’ելլեմ իմ Հօրս քով ու ձեր Հօրը քով եւ իմ Աստուծոյս քով ու ձեր Աստուծոյն քով’»։
Ասէ ցնա Յիսուս. Մի՛ մերձենար յիս, զի չեւ եւս ելեալ եմ առ Հայր իմ. այլ երթ դու առ եղբարսն իմ, եւ ասա ցնոսա. Ելանեմ ես առ Հայրն իմ եւ առ Հայր ձեր, եւ Աստուածն իմ եւ Աստուած ձեր:

20:17: Ասէ ցնա Յիսուս. Մի՛ մերձանար յիս, զի չեւ՛ եւս ելեալ եմ առ Հայր իմ. այլ երթ դու առ եղբարսն իմ, եւ ասա՛ ցնոսա. Ելանեմ ես առ Հայրն իմ՝ եւ առ Հայր ձեր. եւ Աստուածն իմ՝ եւ Աստուած ձեր[2041]։
[2041] ՚Ի լուս՛՛. Մի՛ մերձենար յիս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Զի չեւ եւս ելեալ եմ ես առ... առ Հայր իմ... եւ Աստուած իմ եւ։
17. Յիսուս նրան ասաց. «Ինձ մի՛ մօտեցիր, քանի որ դեռ Հօրս մօտ չեմ բարձրացել. ուրեմն գնա՛ դու իմ եղբայրների մօտ ու նրանց ասա՛, որ ես բարձրանում եմ դէպի իմ Հայրը եւ ձեր Հայրը, դէպի իմ Աստուածը եւ ձեր Աստուածը»:
17 Յիսուս ըսաւ անոր. «Ինծի մի՛ դպչիր, վասն զի դեռ Հօրս քով ելած չեմ. հապա գնա՛ եղբայրներուս եւ ըսէ՛ անոնց. ‘Ես կ’ելլեմ իմ Հօրս քով ու ձեր Հօրը քով եւ իմ Աստուծոյս քով ու ձեր Աստուծոյն քով’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: Иисус говорит ей: не прикасайся ко Мне, ибо Я еще не восшел к Отцу Моему; а иди к братьям Моим и скажи им: восхожу к Отцу Моему и Отцу вашему, и к Богу Моему и Богу вашему.
20:17  λέγει αὐτῇ ἰησοῦς, μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς, ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.
20:17. λέγει (It-fortheth) αὐτῇ (unto-it,"Ἰησοῦς (an-Iesous,"Μή (Lest) μου (of-me) ἅπτου , ( thou-should-fasten ,"οὔπω (not-unto-whither) γὰρ (therefore) ἀναβέβηκα (I-had-come-to-step-up) πρὸς (toward) τὸν (to-the-one) πατέρα: (to-a-Father) πορεύου ( thou-should-traverse-of ) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) ἀδελφούς ( to-brethrened ) μου (of-me) καὶ (and) εἰπὲ (thou-should-have-had-said) αὐτοῖς (unto-them,"Ἀναβαίνω (I-step-up) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father) μου (of-me) καὶ (and) πατέρα (to-a-Father) ὑμῶν (of-ye) καὶ (and) θεόν (to-a-Deity) μου (of-me) καὶ (and) θεὸν (to-a-Deity) ὑμῶν. (of-ye)
20:17. dicit ei Iesus noli me tangere nondum enim ascendi ad Patrem meum vade autem ad fratres meos et dic eis ascendo ad Patrem meum et Patrem vestrum et Deum meum et Deum vestrumJesus saith to her: Do not touch me: for I am not yet ascended to my Father. But go to my brethren and say to them: I ascend to my Father and to your Father, to my God and to your God.
17. Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.
20:17. Jesus said to her: “Do not touch me. For I have not yet ascended to my Father. But go to my brothers and tell them: ‘I am ascending to my Father and to your Father, to my God and to your God.’ ”
20:17. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and [to] my God, and your God.
Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and [to] my God, and your God:

17: Иисус говорит ей: не прикасайся ко Мне, ибо Я еще не восшел к Отцу Моему; а иди к братьям Моим и скажи им: восхожу к Отцу Моему и Отцу вашему, и к Богу Моему и Богу вашему.
20:17  λέγει αὐτῇ ἰησοῦς, μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς, ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.
20:17. dicit ei Iesus noli me tangere nondum enim ascendi ad Patrem meum vade autem ad fratres meos et dic eis ascendo ad Patrem meum et Patrem vestrum et Deum meum et Deum vestrum
Jesus saith to her: Do not touch me: for I am not yet ascended to my Father. But go to my brethren and say to them: I ascend to my Father and to your Father, to my God and to your God.
20:17. Jesus said to her: “Do not touch me. For I have not yet ascended to my Father. But go to my brothers and tell them: ‘I am ascending to my Father and to your Father, to my God and to your God.’ ”
20:17. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and [to] my God, and your God.
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
20:17: Touch me not - Μη μου ἁπτου, Cling not to me. Ἁπτομαι has this sense in Job 31:7, where the Septuagint use it for the Hebrew דבק dabak, which signifies to cleave, cling, stick, or be glued to. From Mat 28:9, it appears that some of the women held him by the feet and worshipped him. This probably Mary did; and our Lord seems to have spoken to her to this effect: "Spend no longer time with me now: I am not going immediately to heaven - you will have several opportunities of seeing me again: but go and tell my disciples, that I am, by and by, to ascend to my Father and God, who is your Father and God also. Therefore, let them take courage."
Albert Barnes: Notes on the Bible - 1834
20:17: Touch me not ... - This passage has given rise to a variety of interpretations. Jesus required Thomas to touch him Joh 20:27, and it has been difficult to ascertain why he forbade this now to Mary. The reason why he directed Thomas to do this was, that he doubted whether he had been restored to life. Mary did not doubt that. The reason why he forbade her to touch him now is to be sought in the circumstances of the case. Mary, filled with joy and gratitude, was about to prostrate herself at his feet, disposed to remain with him, and offer him there her homage as her risen Lord. This is probably included in the word touch in this place; and the language of Jesus may mean this: "Do not approach me now for this purpose. Do not delay here. Other opportunities will yet be afforded to see me. I have not yet ascended - that is, I am not about to ascend immediately, but shall remain yet on earth to afford opportunity to my disciples to enjoy my presence." From Mat 28:9, it appears that the women, when they met Jesus, held him by the feet and worshipped him. This species of adoration it was probably the intention of Mary to offer, and this, at that time, Jesus forbade, and directed her to go at once and give his disciples notice that he had risen.
My brethren - See Joh 15:15.
My Father and your Father ... - Nothing was better fitted to afford them consolation than this assurance that this God was theirs; and that, though he had been slain, they were still indissolubly united in attachment to the same Father and God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: Touch: Or rather, "embrace me not," or, "cling not to me," (μη [Strong's G3361], μου [Strong's G3450], απτον), "Spend no more time with me now in joyful gratulations. for I am not yet immediately going to ascend to my Father; you will have several opportunities of seeing me again; but go and tell my disciples that I shall depart to my Father and your Father." Joh 20:27; Kg2 4:29, Kg2 7:9; Mat 28:7, Mat 28:9; Luk 10:4
my brethren: Psa 22:22; Mat 12:50, Mat 25:40, Mat 28:10; Rom 8:29; Heb 2:11-13
I ascend: Joh 13:1, Joh 13:3, Joh 14:2, Joh 14:6, Joh 14:28, Joh 16:28, Joh 17:5, Joh 17:11, Joh 17:25; Psa 68:18, Psa 89:26; Luk 24:49-51; Eph 1:17-23, Eph 4:8-10; Pe1 1:3
your Father: Joh 1:12, Joh 1:13; Rom 8:14-17; Co2 6:18; Gal 3:26, Gal 4:6, Gal 4:7; Jo1 3:2; Rev 21:7
your God: Gen 17:7, Gen 17:8; Psa 43:4, Psa 48:14; Isa 41:10; Jer 31:33, Jer 32:38; Eze 36:28; Eze 37:27; Zac 13:7-9; Heb 8:10, Heb 11:16; Rev 21:3
Geneva 1599
20:17 (4) Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my (d) brethren, and say unto them, I ascend unto (e) my Father, and your Father; and [to] my God, and your God.
(4) Christ, who is risen, is not to be sought in this world according to the flesh, but in heaven by faith where he has gone before us.
(d) By his brethren he means his disciples, for in the following verse it is said that Mary told his disciples.
(e) He calls God his Father because he is naturally his Father in the Godhead, and he says "your Father" because he is our Father by grace through the adoption of the sons of God: that is, by taking us by his free grace to be his sons; Epiphanius.
John Gill
20:17 Jesus saith unto her, touch me not,.... Not that his body was an aerial one, or a mere "phantom", which could not be touched; the prohibition itself shows the contrary; and besides, Christ's body was afterwards presented to Thomas, to be touched by him, and to be handled by all the disciples; and his feet were held by the women, which is what Mary would have now done: upon the discovery of him, she threw herself at his feet, and was going to embrace and kiss them, to testify her affection and joy, when she is forbid; not as unworthy of the favour, because she sought him among the dead, for which the angels reproved her and the rest; but either because he was not to be conversed with, as before his death, his body being raised immortal and glorious; or rather, because he had an errand to send her on to his disciples, which required haste; nor need she stay now to show her respect to him, since she would have opportunity enough to do that, before his ascension; which though it was to be quickly, yet not directly and immediately; and this seems to be the sense of our Lord's reason:
for I am not yet ascended to my Father; nor shall I immediately go to him; I shall make some stay upon earth; as he did, forty days before his ascension; when he intimates, she might see him again, and familiarly converse with him; at present he would have her stay no longer with him:
but go to my brethren; this he says, to show that their carriage to him, being denied by one of them, and forsaken by them all, and the glory he was raised unto, as all this made no alteration in their relation to him, so neither in his affection to them: Mary was a very proper person to be sent unto them, since she had lately been with them, and knew where they were all assembled together:
and say unto them; as from himself, representing him as it were:
I ascend unto my Father and your Father, and to my God and your God; God was his Father, not by creation, as he is to angels, and the souls of men, and therefore is called the Father of spirits; nor by adoption, as he is to the saints; nor with respect to the incarnation of Christ, for, as man, he had no father; or with regard to his office as Mediator, for as such he was a servant, and not a Son; but he was his Father by nature, or with regard to his divine person, being begotten of him, and so his own proper Son, and he his own proper Father; which hold forth the natural and eternal sonship of Christ, his equality with him, and distinction from him: and God was the Father of his disciples by adopting grace, in virtue of the covenant of grace made with Christ, and through their spiritual relation to him, as the natural and eternal Son of God: God the Father is the God of Christ as man, who prepared, formed, anointed, supported, and glorified his human nature; and in which nature, he prayed to him as his God, believed in him, loved and obeyed him as such; wherefore the Jew (o) very wrongly infers from hence, that he is not God, because the God of Israel was his God; since this is spoken of him as he is man: and he was the God of his disciples, in and by the covenant of grace made with Christ, as their head and representative; so that their interest in God, as their covenant God and Father, was founded upon his being the God and Father of Christ, and their relation to, and concern with him; and which therefore must be firm and lasting, and will hold as long as God is the God and Father of Christ: this was good news to be brought to his disciples; which, as it carried the strongest marks of affection, and expressions of nearness of relation; and implied, that he was now risen from the dead; so it signified, that he should ascend to God, who stood in the same relation to them, as to him; when he should use all his interest and influence on their behalf, whilst they were on earth; and when the proper time was come for a remove, that they might be with him, and with his God and Father and theirs, where they would be to all eternity.
(o) R. Isaac Chizzuk Emuna, par. 2. c. 58. p. 446.
John Wesley
20:17 Touch me not - Or rather, Do not cling to me (for she held him by the feet,) Mt 28:9. Detain me not now. You will have other opportunities of conversing with me. For I am not ascended to my Father - I have not yet left the world. But go immediately to my brethren - Thus does he intimate in the strongest manner the forgiveness of their fault, even without ever mentioning it. These exquisite touches, which every where abound in the evangelical writings, show how perfectly Christ knew our frame. I ascend - He anticipates it in his thoughts, and so speaks of it as a thing already present. To my Father and your Father, to my God and your God - This uncommon expression shows that the only - begotten Son has all kind of fellowship with God. And a fellowship with God the Father, some way resembling his own, he bestows upon his brethren. Yet he does not say, Our God: for no creature can be raised to an equality with him: but my God and your God: intimating that the Father is his in a singular and incommunicable manner; and ours through him, in such a kind as a creature is capable of.
Robert Jamieson, A. R. Fausset and David Brown
20:17 Jesus saith unto her, Touch me not, for I am not yet ascended to my Father--Old familiarities must now give place to new and more awful yet sweeter approaches; but for these the time has not come yet. This seems the spirit, at least, of these mysterious words, on which much difference of opinion has obtained, and not much that is satisfactory said.
but go to my brethren--(Compare Mt 28:10; Heb 2:11, Heb 2:17). That He had still our Humanity, and therefore "is not ashamed to call us brethren," is indeed grandly evidenced by these words. But it is worthy of most reverential notice, that we nowhere read of anyone who presumed to call Him Brother. "My brethren: Blessed Jesus, who are these? Were they not Thy followers? yea, Thy forsakers? How dost Thou raise these titles with Thyself! At first they were Thy servants; then disciples; a little before Thy death, they were Thy friends; now, after Thy resurrection, they were Thy brethren. But oh, mercy without measure! how wilt Thou, how canst Thou call them brethren whom, in Thy last parting, Thou foundest fugitives? Did they not run from Thee? Did not one of them rather leave his inmost coat behind him than not be quit of Thee? And yet Thou sayest, 'Go, tell My brethren! It is not in the power of the sins of our infirmity to unbrother us'" [BISHOP HALL].
I ascend unto my Father and your Father, and to my God and your God--words of incomparable glory! Jesus had called God habitually His Father, and on one occasion, in His darkest moment, His God. But both are here united, expressing that full-orbed relationship which embraces in its vast sweep at once Himself and His redeemed. Yet, note well, He says not, Our Father and our God. All the deepest of the Church fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and to us--His Father essentially, ours not so: our God essentially, His not so: His God only in connection with us: our God only in connection with Him.
20:1820:18: Գայ Մարիամ Մագդաղենացի՝ եւ պատմէ աշակերտացն եթէ ետես նա զՏէր, եւ զայս ինչ՝ ասա՛ց ցնա։
18. Մարիամ Մագդաղենացին եկաւ ու աշակերտներին պատմեց, թէ ինքը Տիրոջը տեսել է, եւ նա իրեն այս բաներն է ասել:
18 Մարիամ Մագդաղենացին գնաց ու աշակերտներուն պատմեց թէ ինք Տէրը տեսաւ եւ թէ անիկա այս բաները իրեն ըսաւ։
Գայ Մարիամ Մագդաղենացի եւ պատմէ աշակերտացն եթէ ետես նա զՏէր, եւ զայս ինչ ասաց ցնա:

20:18: Գայ Մարիամ Մագդաղենացի՝ եւ պատմէ աշակերտացն եթէ ետես նա զՏէր, եւ զայս ինչ՝ ասա՛ց ցնա։
18. Մարիամ Մագդաղենացին եկաւ ու աշակերտներին պատմեց, թէ ինքը Տիրոջը տեսել է, եւ նա իրեն այս բաներն է ասել:
18 Մարիամ Մագդաղենացին գնաց ու աշակերտներուն պատմեց թէ ինք Տէրը տեսաւ եւ թէ անիկա այս բաները իրեն ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: Мария Магдалина идет и возвещает ученикам, [что] видела Господа и [что] Он это сказал ей.
20:18  ἔρχεται μαριὰμ ἡ μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ.
20:18. ἔρχεται ( It-cometh ,"Μαριὰμ (a-Mariam) ἡ (the-one) Μαγδαληνὴ (a-Magdalene,"ἀγγέλλουσα (messaging) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) ὅτι (to-which-a-one,"Ἑώρακα (I-had-come-to-discern-unto) τὸν (to-the-one) κύριον (to-Authority-belonged) καὶ (and) ταῦτα (to-the-ones-these) εἶπεν (it-had-said) αὐτῇ. (unto-it)
20:18. venit Maria Magdalene adnuntians discipulis quia vidi Dominum et haec dixit mihiMary Magdalen cometh and telleth the disciples: I have seen the Lord; and these things he said to me.
18. Mary Magdalene cometh and telleth the disciples, I have seen the Lord; and he had said these things unto her.
20:18. Mary Magdalene went, announcing to the disciples, “I have seen the Lord, and these are the things that he said to me.”
20:18. Mary Magdalene came and told the disciples that she had seen the Lord, and [that] he had spoken these things unto her.
Mary Magdalene came and told the disciples that she had seen the Lord, and [that] he had spoken these things unto her:

18: Мария Магдалина идет и возвещает ученикам, [что] видела Господа и [что] Он это сказал ей.
20:18  ἔρχεται μαριὰμ ἡ μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ.
20:18. venit Maria Magdalene adnuntians discipulis quia vidi Dominum et haec dixit mihi
Mary Magdalen cometh and telleth the disciples: I have seen the Lord; and these things he said to me.
20:18. Mary Magdalene went, announcing to the disciples, “I have seen the Lord, and these are the things that he said to me.”
20:18. Mary Magdalene came and told the disciples that she had seen the Lord, and [that] he had spoken these things unto her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Мария идет и возвещает о том, что Христос ей явился, и передает его слова, обращенные к ней. Некоторые толкователи, на основании показания ев. Марка, полагают, что ученики не поверили Марии (Мк. 16:11). Это мнение должно признать правильным, хотя Иоанн сам и не говорит о том, как принята была учениками весть о воскресении. Если Луази утверждает, что по Иоанну апостолы представляются поверившими Марии (Петр и сам Иоанн уже - говорит Луази - уверовали, а прочие ученики без страха и с радостью приняли явившегося к ним Христа), то это утверждение разбивается о прямое показание ев. Марка. Конечно, впрочем, из числа не поверивших Марии учеников нужно исключить Петра и Иоанна.
Adam Clarke: Commentary on the Bible - 1831
20:18: Told the disciples - that he had spoken these things - St. Mark says, Mar 16:11, that the afflicted apostles could not believe what she had said. They seem to have considered it as an effect of her troubled imagination.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: came: Mat 28:10; Mar 16:10-13; Luk 24:10
John Gill
20:18 Mary Magdalene came,.... Directly and immediately, being ready and willing to obey the commends of her Lord, with the utmost cheerfulness; and glad to go on such an errand, and carry such news to his disciples, even though her private interest and personal affection might have inclined her to desire to stay with Christ:
and told the disciples that she had seen the Lord; not only that he was risen from the dead, and she had been told so by the angels, but she had seen him herself, and was an eyewitness of his resurrection, and which she firmly believed; this she said, not only with all the marks of pleasure, joy and transport, but with an air of assurance and confidence:
and that he had spoken these things unto her; as that he called them brethren, and bid her go unto them, and acquaint them, that as he was risen, he should in a short time ascend to his Father and theirs, to his God and theirs; all which she faithfully related to them.
Robert Jamieson, A. R. Fausset and David Brown
20:18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her--To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on Mk 16:9).
20:1920:19: Եւ էր երեկո՛յ ՚ի միաշաբաթւոջ աւուրն. եւ դրօք փակելովք՝ ուր էին աշակերտքն ժողովեալ վասն ահին Հրէից, եկն Յիսուս եւ եկաց ՚ի միջի նոցա, եւ ասէ ցնոսա. Ողջո՛յն ընդ ձեզ[2042]։ [2042] Ոմանք. Եկն եկաց Յիսուս ՚ի միջի. կամ՝ ՚ի մէջ նոցա։
19. Նոյն կիրակի օրուայ երեկոյեան աշակերտները հաւաքուած էին մի տան մէջ, որի դռները փակուած էին հրեաների վախի պատճառով: Յիսուս եկաւ, կանգնեց նրանց մէջտեղն ու նրանց ասաց. «Խաղաղութի՜ւն ձեզ»:
19 Նոյն օրը, մէկշաբթի իրիկունը, աշակերտներուն հաւաքուած տեղին դռները գոց էին՝ Հրեաներէն վախնալնուն համար. Յիսուս եկաւ եւ անոնց մէջտեղը կայնեցաւ ու ըսաւ անոնց. «Խաղաղութիւն ձեզի»։
Եւ էր երեկոյ ի միաշաբաթւոջ աւուրն, եւ դրօք փակելովք ուր էին աշակերտքն ժողովեալ վասն ահին Հրէից, եկն Յիսուս եւ եկաց ի միջի նոցա, եւ ասէ ցնոսա. Ողջոյն ընդ ձեզ:

20:19: Եւ էր երեկո՛յ ՚ի միաշաբաթւոջ աւուրն. եւ դրօք փակելովք՝ ուր էին աշակերտքն ժողովեալ վասն ահին Հրէից, եկն Յիսուս եւ եկաց ՚ի միջի նոցա, եւ ասէ ցնոսա. Ողջո՛յն ընդ ձեզ[2042]։
[2042] Ոմանք. Եկն եկաց Յիսուս ՚ի միջի. կամ՝ ՚ի մէջ նոցա։
19. Նոյն կիրակի օրուայ երեկոյեան աշակերտները հաւաքուած էին մի տան մէջ, որի դռները փակուած էին հրեաների վախի պատճառով: Յիսուս եկաւ, կանգնեց նրանց մէջտեղն ու նրանց ասաց. «Խաղաղութի՜ւն ձեզ»:
19 Նոյն օրը, մէկշաբթի իրիկունը, աշակերտներուն հաւաքուած տեղին դռները գոց էին՝ Հրեաներէն վախնալնուն համար. Յիսուս եկաւ եւ անոնց մէջտեղը կայնեցաւ ու ըսաւ անոնց. «Խաղաղութիւն ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1919: В тот же первый день недели вечером, когда двери [дома], где собирались ученики Его, были заперты из опасения от Иудеев, пришел Иисус, и стал посреди, и говорит им: мир вам!
20:19  οὔσης οὗν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν ἰουδαίων, ἦλθεν ὁ ἰησοῦς καὶ ἔστη εἰς τὸ μέσον καὶ λέγει αὐτοῖς, εἰρήνη ὑμῖν.
20:19. Οὔσης (Of-being) οὖν (accordingly) ὀψίας (of-late) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) μιᾷ (unto-one) σαββάτων, (of-sabbaths,"καὶ (and) τῶν (of-the-ones) θυρῶν (of-portals) κεκλεισμένων ( of-having-had-come-to-be-latched ) ὅπου (to-which-of-whither) ἦσαν (they-were,"οἱ (the-ones) μαθηταὶ (learners,"διὰ (through) τὸν (to-the-one) φόβον (to-a-fearee) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ἦλθεν (it-had-came,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) ἔστη (it-had-stood) εἰς (into) τὸ (to-the-one) μέσον, (to-middle) καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Εἰρήνη (A-peace) ὑμῖν. (unto-ye)
20:19. cum esset ergo sero die illo una sabbatorum et fores essent clausae ubi erant discipuli propter metum Iudaeorum venit Iesus et stetit in medio et dicit eis pax vobisNow when it was late the same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst and said to them: Peace be to you.
19. When therefore it was evening, on that day, the first of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace unto you.
20:19. Then, when it was late on the same day, on the first of the Sabbaths, and the doors were closed where the disciples were gathered, for fear of the Jews, Jesus came and stood in their midst, and he said to them: “Peace to you.”
20:19. Then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you.
Then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you:

19: В тот же первый день недели вечером, когда двери [дома], где собирались ученики Его, были заперты из опасения от Иудеев, пришел Иисус, и стал посреди, и говорит им: мир вам!
20:19  οὔσης οὗν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν ἰουδαίων, ἦλθεν ὁ ἰησοῦς καὶ ἔστη εἰς τὸ μέσον καὶ λέγει αὐτοῖς, εἰρήνη ὑμῖν.
20:19. cum esset ergo sero die illo una sabbatorum et fores essent clausae ubi erant discipuli propter metum Iudaeorum venit Iesus et stetit in medio et dicit eis pax vobis
Now when it was late the same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst and said to them: Peace be to you.
20:19. Then, when it was late on the same day, on the first of the Sabbaths, and the doors were closed where the disciples were gathered, for fear of the Jews, Jesus came and stood in their midst, and he said to them: “Peace to you.”
20:19. Then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Здесь говорится (до 24-го ст.) о явлении воскресшего Христа ученикам вечером того же первого дня недели. Подробнее об этом явлении сообщает евангелист Лука (24:36: и сл.). Иоанн прибавляет только к сказанному Лукою некоторые подробности. Так, он говорит, что в это время двери дома, где были собраны ученики, были заперты из опасения, как бы иудеи не ворвались неожиданно для того, чтобы схватить учеников Христа. Упоминая об этом обстоятельстве, Иоанн, очевидно, хочет отметить, что, если Христос все-таки явился среди учеников, то, значит, прославление Его по телу, по человечеству, уже совершилось: Его уже не задерживают запертые двери, и тело Его свободно проходит через стены. Затем один Иоанн говорит о том, что Христос показал ученикам бок Свой (у Луки вместо этого упомянуты ноги).

Если же Иоанн не упоминает о недоумении и испуге учеников при виде явившегося им так неожиданно Христа (ср. Лк. 24:37) и говорит только о радости, какую они при этом почувствовали, то это объясняется, конечно, обычным методом Иоанна - опускать подробности событий, известные из синоптических Евангелий. О радости же апостолов, о которой упомянуто и у Луки (ст. 41), он повторяет с целью показать здесь исполнение обещания, данного Христом ученикам в прощальной беседе (Ин. 16:20-22). Заметить нужно, что Христос, несомненно, указывал на Свои раны, причиненные Ему гвоздями и копьем, - показывал с тою целью, чтобы удостоверить учеников, что перед ними стоит именно их распятый Учитель. Конечно, Иоанн и жены, стоявшие при кресте, уже поведали апостолам, как воин пронзил копьем бок Христа, чего сами апостолы не видели. [Здесь, вкушая пищу, Христос удостоверяет свое физическое естество. Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20 And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

The infallible proof of Christ's resurrection was his showing himself alive, Acts i. 3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here,

I. When and where this appearance was, v. 19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luke xxiv. 33.

There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances--the word, sacraments, and prayer; these are, the Lord's day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other v. 21. Christ's kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.

1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (v. 1) that Christ arose on the first day of the week, and it might have been sufficient to say here (v. 19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.

2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master's resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another's minds, strengthen one another's hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb. x. 25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ's disciples to be driven into corners, and forced into the wilderness, Rev. xii. 14; Prov. xxviii. 12. (2.) God's people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ's disciples, thus to abscond.

II. What was said and done in this visit Christ made to his disciples, and his interview between them. When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ's disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ's presence from them. We have five things in this appearance of Christ:--

(1.) His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, ch. xiv. 27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you.

(2.) His clear and undeniable manifestation of himself to them, v. 20. And here observe,

[1.] The method he took to convince them of the truth of his resurrection, They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ's wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Rev. v. 6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat--Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.

[2.] The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (ch. xvi. 22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.

(3.) The honourable and ample commission he gave them to be his agents in the planting of his church, v. 21. Here is,

[1.] The preface to their commission, which was the solemn repetition of the salutation before: Peace be unto you. This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Judg. vi. 22, 23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa. lii. 7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luke x. 5, 6.

[2.] The commission itself, which sounds very great: As my Father hath sent me, even so send I you.

First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power,--sent them as ambassadors to treat of peace, and as heralds to proclaim it,--sent them as servants to bid to the marriage. Hence they were called apostles--men sent.

Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old-Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, ch. xiii. 20.

(4.) The qualifying of them for the discharge of the trust reposed in them by their commission (v. 22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,

[1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num. xi. 26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen. ii. 7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job xxxiii. 4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Ezek. xxxvii. 9), Come, O breath; but the New Testament tells us it is Christ's breath. The breath of God is put for the power of his wrath (Isa. xi. 4; xxx. 33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num. xi. 17); but Christ did it himself.

[2.] The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence." They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see ch. vii. 39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit's aid in their future work, in the execution of the commission now given them: "I send you, and you shall have the Spirit to go along with you." Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit's influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. "Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings." They were now in danger of the Jews: "Therefore receive ye the Holy Ghost, to work courage in you." What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph. i. 13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit-receive his motions, and comply with them--receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.

(5.) One particular branch of the power given them by their commission particularized (v. 23): "Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow." Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ's blood: "Yet you may declare their sins remitted upon gospel terms." And Peter did so, Acts ii. 38; iii. 19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, ch. xii. 48; Rom. ii. 16; Jam. ii. 12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority:-- [1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. "Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God."

III. The incredulity of Thomas, when the report of this was made to him, which introduced Christ's second appearance.

1. Here is Thomas's absence from this meeting, v. 24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ's disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas's unhappiness that he was absent--either he was not well, or had not notice; or perhaps it was his sin and folly--either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.

2. The account which the other disciples gave him of the visit their Master had made them, v. 25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: "We have seen the Lord, the most comfortable sight we ever saw." This they said to Thomas, (1.) To upbraid him with his absence: "We have seen the Lord, but thou hast not." Or rather, (2.) To inform him: "We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee." Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded.

3. The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. "Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe." Some, by comparing this with what he said (ch. xi. 16; xiv. 5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Matt. xvi. 1; xxvii. 42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren's heart to faint like his heart, Deut. xx. 8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.
Adam Clarke: Commentary on the Bible - 1831
20:19: The doors were shut - for fear of the Jews - We do not find that the Jews designed to molest the disciples: that word of authority which Christ spoke, Joh 18:8, Let these go away - had prevented the Jews from offering them any injury; but, as they had proceeded so far as to put Christ to death, the faith of the disciples not being very strong, they were led to think that they should be the next victims if found. Some think, therefore, that they had the doors not only shut, but barricadoed: nevertheless Jesus came in, the doors being shut, i.e. while they continued shut. But how? By his almighty power: and farther we know not. Yet it is quite possible that no miraculous influence is here intended. The doors might be shut for fear of the Jews; and Jesus might open them, and enter in the ordinary way. Where there is no need for a miracle, a miracle is never wrought. See on Joh 20:30 (note).
The evangelist has omitted the appearing of our Lord to the other women who came from the tomb, Mat 28:9, and that to the two disciples who were going to Emmaus, Luk 24:13, etc., which all happened in the course of this same day.
Peace be unto you - His usual salutation and benediction. May every blessing of heaven and earth which you need be granted unto you!
Albert Barnes: Notes on the Bible - 1834
20:19: The same day at evening - On the first day of the week, the day of the resurrection of Christ.
When the doors were shut - This does not mean that the doors were fastened, though that might have been the case, but only that they were closed. Jesus had been taken from them, and it was natural that they should apprehend that the Jews would next attempt to wreak their vengeance on his followers. Hence, they met in the evening, and with closed doors, lest the Jews should bring against them the same charge of sedition that they had against the Lord Jesus. It is not certainly said what was the object of their assembling, but it is not unreasonable to suppose that it was to talk over the events which had just occurred, to deliberate about their condition, and to engage in acts of worship. Their minds were doubtless much agitated. They had seen their Master taken away and put to death; but a part of their number also had affirmed that they had seen him alive. In this state of things they naturally came together in a time and place of safety. It was not uncommon for the early Christians to hold their meetings for worship in the night. In times of persecution they were forbidden to assemble during the day, and hence, they were compelled to meet in the night. Pliny the younger, writing to Trajan, the Roman emperor, and giving an account of Christians, says that "they were accustomed to meet together on a stated day before it was light, and sing among themselves alternately a hymn to Christ as God." True Christians will love to meet together for worship. Nothing will pRev_ent this; and one of the evidences of piety is a desire to assemble to hear the Word of God, and to offer to him prayer and praise. It is worthy of remark that this is the first assembly that was convened for worship on the Lord's Day, and in that assembly Jesus was present. Since that time, the day has been observed in the church as the Christian Sabbath, particularly to commemorate the resurrection of Christ.
Came Jesus ... - There is no evidence that he came into their assembly in any miraculous manner. For anything that appears to the contrary, Jesus entered in the usual way and manner, though his sudden appearance alarmed them.
Peace be unto you - The sudden manner of his appearance, and the fact that most of them had not before seen him since his resurrection, tended to alarm them. Hence, he addressed them in the usual form of salutation to allay their fears, and to assure them that it was their own Saviour and Friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: the same: Mar 16:14; Luk 24:36-49; Co1 15:5
when: Joh 20:26; Neh 6:10, Neh 6:11
came: Joh 14:19-23, Joh 16:22; Mat 18:20
Peace: Joh 20:21, Joh 14:27, Joh 16:33; Psa 85:8-10; Isa 57:18, Isa 57:19; Mat 10:13; Luk 24:36; Rom 15:33; Eph 2:14, Eph 6:23; Phi 1:2; Th2 3:16; Heb 7:2; Rev 1:4
Geneva 1599
20:19 (5) Then the same day at evening, being the first [day] of the week, when the (f) doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you.
(5) Christ, in that he presents himself before his disciples suddenly through his divine power, when the gates were shut, fully assures them both of his resurrection, and also of their apostleship, inspiring them with the Holy Spirit who is the director of the ministry of the Gospel.
(f) Either the doors opened to him of their own accord, or the very walls themselves were a passage to him.
John Gill
20:19 Then the same day at evening,.... The same day Christ rose from the dead, and appeared to Mary; at the evening of that day, after he had been with the two disciples to Emmaus, about eight miles from Jerusalem, and they had returned again to the rest; and after there had been such a bustle all day in Jerusalem, about the body of Jesus; the soldiers that watched the sepulchre, giving out, by the direction of the elders, that the disciples of Christ had stolen away the body, while they slept:
being the first day of the week; as is said in Jn 20:1 and here repeated, to prevent any mistake; and that it might be clear what day it was the disciples were assembled together, and Christ appeared to them:
when the doors were shut; the doors of the house where they were, which it is plain was in Jerusalem, Lk 24:33 but whether it was the house where Christ and his disciples ate the passover together, or whether it was John's home or house, to which he took the mother of Christ, since he and Peter, and the rest, seem to be afterwards together in one place, is not certain: however, the doors were shut; which is not merely expressive of the time of night, when this was usually done; but signifies that they were really locked and bolted, and barred, for which a reason is given as follows:
where the disciples were assembled for fear of the Jews; after their scattering abroad upon the taking of Christ, and after his crucifixion was over; and especially after the report of his body being took away, they gathered together, and made fast the doors of the place, lest the Jews should come in upon them, and surprise them; for they might fear, that since they had took away their master's life, theirs must go next; and especially since it was rumoured abroad that they had stole away his body, they might be under the greater fear, that search would be made after them, and they be apprehended and brought into trouble on that account:
came Jesus and stood in the midst of them; on a sudden, at once, and when they had no thought or fear of anyone's coming upon them, without some previous notice; but he being the Almighty God, did, by his omnipotent power, cause the bars and bolts, and doors, in the most secret and unobserved manner, to give way to him, and let him in at once among them: when as a presage and pledge of the accomplishment of his promise to be with, and in the midst of his, when met together, either in private or public, he stood and presented himself in the midst of them: and to let them know at once he was no enemy,
he saith unto them, peace be unto you: , "peace be unto you", is an usual form of salutation among the Jews; see Gen 43:23 expressive of all prosperity in soul and body, inward and outward, spiritual and temporal; and here may have a special regard to that peace he said he gave unto them, and left with them, upon his departure from them; and which he had obtained by the blood of his cross, and now preached unto them.
John Wesley
20:19 Mk 16:14; Lk 24:36.
Robert Jamieson, A. R. Fausset and David Brown
20:19 JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Jn 20:19-23)
the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus--plainly not by the ordinary way of entrance.
and saith unto them Peace be unto you--not the mere wish that even His own exalted peace might be theirs (Jn 14:27), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" (Lk 24:45).
20:2020:20: Իբրեւ զայս ասաց, եցո՛յց նոցա զձեռս եւ զկողսն իւր. եւ խնդացին աշակերտքն իբրեւ տեսին զՏէր[2043]։ [2043] Ոմանք. Զձեռսն եւ զոտս... իբրեւ տեսին զՏէրն։
20. Այս ասելով՝ նրանց ցոյց տուեց իր ձեռքերը եւ կողը. եւ աշակերտներն ուրախացան, երբ տեսան Տիրոջը:
20 Ասիկա ըսելով՝ իր ձեռքերն ու կողը ցուցուց անոնց։ Աշակերտներն ալ ուրախացան, երբ Տէրը տեսան։
Իբրեւ զայս ասաց, եցոյց նոցա զձեռս եւ զկողսն իւր. եւ խնդացին աշակերտքն իբրեւ տեսին զՏէր:

20:20: Իբրեւ զայս ասաց, եցո՛յց նոցա զձեռս եւ զկողսն իւր. եւ խնդացին աշակերտքն իբրեւ տեսին զՏէր[2043]։
[2043] Ոմանք. Զձեռսն եւ զոտս... իբրեւ տեսին զՏէրն։
20. Այս ասելով՝ նրանց ցոյց տուեց իր ձեռքերը եւ կողը. եւ աշակերտներն ուրախացան, երբ տեսան Տիրոջը:
20 Ասիկա ըսելով՝ իր ձեռքերն ու կողը ցուցուց անոնց։ Աշակերտներն ալ ուրախացան, երբ Տէրը տեսան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020: Сказав это, Он показал им руки и ноги и ребра Свои. Ученики обрадовались, увидев Господа.
20:20  καὶ τοῦτο εἰπὼν ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὗν οἱ μαθηταὶ ἰδόντες τὸν κύριον.
20:20. καὶ (And) τοῦτο (to-the-one-this) εἰπὼν (having-had-said) ἔδειξεν (it-showed) καὶ (and) τὰς (to-the-ones) χεῖρας (to-hands) καὶ (and) τὴν (to-the-one) πλευρὰν (to-a-sideness) αὐτοῖς. (unto-them) ἐχάρησαν (They-had-been-joyed) οὖν (accordingly) οἱ (the-ones) μαθηταὶ (learners) ἰδόντες ( having-had-seen ) τὸν (to-the-one) κύριον. (to-Authority-belonged)
20:20. et hoc cum dixisset ostendit eis manus et latus gavisi sunt ergo discipuli viso DominoAnd when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord.
20. And when he had said this, he shewed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord.
20:20. And when he had said this, he showed them his hands and side. And the disciples were gladdened when they saw the Lord.
20:20. And when he had so said, he shewed unto them [his] hands and his side. Then were the disciples glad, when they saw the Lord.
And when he had so said, he shewed unto them [his] hands and his side. Then were the disciples glad, when they saw the Lord:

20: Сказав это, Он показал им руки и ноги и ребра Свои. Ученики обрадовались, увидев Господа.
20:20  καὶ τοῦτο εἰπὼν ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὗν οἱ μαθηταὶ ἰδόντες τὸν κύριον.
20:20. et hoc cum dixisset ostendit eis manus et latus gavisi sunt ergo discipuli viso Domino
And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord.
20:20. And when he had said this, he showed them his hands and side. And the disciples were gladdened when they saw the Lord.
20:20. And when he had so said, he shewed unto them [his] hands and his side. Then were the disciples glad, when they saw the Lord.
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Adam Clarke: Commentary on the Bible - 1831
20:20: He showed unto them his hands and his side - So it appears that his body bore the marks of the nails and the spear; and these marks were preserved that the disciples might be the more fully convinced of the reality of his resurrection.
Albert Barnes: Notes on the Bible - 1834
20:20: He showed unto them his hands ... - In this manner he gave them indubitable proofs of his identity. He showed them that he was the same Being who had suffered; that he had truly risen from the dead, and had come forth with the same body. That body had not yet put on its glorified form. It was necessary first to establish the proof of his resurrection, and that could be done only by his appearing as he was when he died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: he showed: Joh 20:27; Luk 24:39, Luk 24:40; Jo1 1:1
Then: Joh 16:22; Isa 25:8, Isa 25:9; Mat 28:8; Luk 24:41
John Gill
20:20 And when he had so said,.... The above salutation, in the most kind, tender, and affectionate manner: and to put them out of all pain, and that they might know certainly who he was,
he showed them his hands and his side; his hands, which had been pierced with the nails, the marks of which were then to be seen; and which they all knew must be the case, since he was crucified; and his side, which was pierced with a spear, and which left a wide open wound, and which John, who was among them, was an eyewitness of. These he showed, partly to convince them that he was not a spirit, or an apparition, which at first sight they took him to be, from his sudden appearance among them, the doors being locked and barred; and partly to assure them of the truth of his resurrection, and in the same body, as well as to lead them into a view of his great love his suffering the death of the cross for them; and also to observe to them from whence that peace and happiness sprung he had just now saluted them with. It is needless to inquire, whether these marks in his hands, feet, and side, still continue; he was raised with them, that he might show them, for the reasons above given; and should they be thought to continue till all the effects of his death are wrought, since he appears in the midst of the throne and elders, a lamb, as it had been slain, and till his second coming, when they that pierced his hands and feet, and side, shall look and mourn, it is not very unreasonable:
then were the disciples glad when they saw the Lord; for by these marks in his hands and feet, and side, they were fully convinced, and entirely satisfied, that it was he; and that he was risen from the dead; and who now appeared to them, than which a more delightful sight could not be enjoyed by them; whereby was fulfilled, what he had foretold and promised, Jn 16:22. So a spiritual sight of Christ is always rejoicing to a disciple of his; that is, one that has learned of Christ, and learned Christ, who has believed in him, and is enabled to deny sinful, righteous, civil, worldly, and natural self, for Christ; and is made willing to take up the cross, bear it, and follow after him: a sight of Christ as God and man, of his personal beauties and excellencies, of his fulness and suitableness, as a Saviour and Redeemer, and so as to have sensible communion with him, is exceeding delightful to such an one; especially when under a sense of sin, when accused or tempted by Satan, or when Christ has been long absent, or when under affliction, and on a death bed; for Christ is a believer's all; he stands in all relations to him; and such a soul never sees Christ aright, but it receives something from him, his leaning on his breast; and who being so near his person, and allowed to use a liberty with him, everyone did not take, at the motion of Peter, asked our Lord at supper, who the person was he meant that should betray him; all this is said as descriptive of the disciple here spoken of, which leaves it without any doubt, that it was the Apostle John; and who, from Jn 21:2 appears to be one of this company, and is further confirmed at Jn 21:24.
Robert Jamieson, A. R. Fausset and David Brown
20:20 And when he had so said, he showed them his hands and his side--not only as ocular and tangible evidence of the reality of His resurrection (See on Lk 24:37-43), but as through "the power of that resurrection" dispensing all His peace to men.
Then were the disciples glad when they saw the Lord.
20:2120:21: Ասէ ցնոսա դարձեալ. Ողջո՛յն ընդ ձեզ, որպէս առաքեաց զիս Հայր իմ, եւ ե՛ս առաքեմ զձեզ։
21. Նա դարձեալ նրանց ասաց. «Խաղաղութի՜ւն ձեզ. ինչպէս իմ Հայրն ինձ ուղարկեց, ես էլ ուղարկում եմ ձեզ»:
21 Յիսուս նորէն ըսաւ. «Խաղաղութիւն ձեզի. ինչպէս Հայրը զիս ղրկեց, ես ալ ձեզ կը ղրկեմ»։
Ասէ ցնոսա դարձեալ. Ողջոյն ընդ ձեզ, որպէս առաքեաց զիս Հայր [89]իմ, եւ ես առաքեմ զձեզ:

20:21: Ասէ ցնոսա դարձեալ. Ողջո՛յն ընդ ձեզ, որպէս առաքեաց զիս Հայր իմ, եւ ե՛ս առաքեմ զձեզ։
21. Նա դարձեալ նրանց ասաց. «Խաղաղութի՜ւն ձեզ. ինչպէս իմ Հայրն ինձ ուղարկեց, ես էլ ուղարկում եմ ձեզ»:
21 Յիսուս նորէն ըսաւ. «Խաղաղութիւն ձեզի. ինչպէս Հայրը զիս ղրկեց, ես ալ ձեզ կը ղրկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2121: Иисус же сказал им вторично: мир вам! как послал Меня Отец, [так] и Я посылаю вас.
20:21  εἶπεν οὗν αὐτοῖς [ὁ ἰησοῦς] πάλιν, εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς.
20:21. εἶπεν (It-had-said) οὖν (accordingly) αὐτοῖς (unto-them,"[ὁ "[the-one) Ἰησοῦς] (an-Iesous],"πάλιν (unto-furthered,"Εἰρήνη (A-peace) ὑμῖν: (unto-ye) καθὼς (down-as) ἀπέσταλκέν (it-had-come-to-set-of) με (to-me,"ὁ (the-one) πατήρ, (a-Father,"κἀγὼ (and-I) πέμπω (I-dispatch) ὑμᾶς. (to-ye)
20:21. dixit ergo eis iterum pax vobis sicut misit me Pater et ego mitto vosHe said therefore to them again: Peace be to you. As the Father hath sent me, I also send you.
21. Jesus therefore said to them again, Peace unto you: as the Father hath sent me, even so send I you.
20:21. Therefore, he said to them again: “Peace to you. As the Father has sent me, so I send you.”
20:21. Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you.
Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you:

21: Иисус же сказал им вторично: мир вам! как послал Меня Отец, [так] и Я посылаю вас.
20:21  εἶπεν οὗν αὐτοῖς [ὁ ἰησοῦς] πάλιν, εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς.
20:21. dixit ergo eis iterum pax vobis sicut misit me Pater et ego mitto vos
He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you.
20:21. Therefore, he said to them again: “Peace to you. As the Father has sent me, so I send you.”
20:21. Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Так как ученики, оставивши своего Учителя и Господа в часы Его страданий, этим самым как бы отказались и от порученного им дела распространения в мире учения Христова (Ин. 17:18), то Христос теперь снова восстанавливает их в их достоинстве и уничтожает всякие возникшие в них сомнения относительно своего права быть апостолами, говоря, что Он посылает их так же, как Его самого послал Отец. Этим Он уже дает им понять, что Он посылает их во всеоружии для того, чтобы они могли осуществить возложенную на них миссию, как и Его Отец послал со всею силою Духа (Ин. 3:34).
Adam Clarke: Commentary on the Bible - 1831
20:21: Even so send I you - As I was sent to proclaim the truth of the Most High, and to convert sinners to God, I send you for the very same purpose, clothed with the very same authority, and influenced by the very same Spirit.
Albert Barnes: Notes on the Bible - 1834
20:21: As my Father hath sent me - As God sent me to preach, to be persecuted, and to suffer; to make known his will, and to offer pardon to men, so I send you. This is the design and the extent of the commission of the ministers of the Lord Jesus. He is their model; and they will be successful only as they study his character and imitate his example. This commission he proceeds to confirm by endowing them all with the gift of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: Peace: Joh 14:27
as: Joh 13:20, Joh 17:18, Joh 17:19, Joh 21:15-17; Isa 63:1-3; Mat 10:16, Mat 10:40, Mat 28:18-20; Mar 16:15-18; Luk 24:47-49; Act 1:8; Ti2 2:2; Heb 3:1
John Gill
20:21 Then said Jesus to them again,.... The words he said before:
peace be unto you; which he repeated, to put them out of their fright, by reason of which they returned him no answer; and to raise and engage their attention to what he was about to say; and to pacify their consciences, distressed with a sense of their conduct towards him; and with a view to the Gospel of peace, he was now going to send them to preach:
as my Father hath sent me, even so send I you; Christ's mission of his disciples, supposes power in him, honour done to them, authority put upon them, qualifications given them, and hence success attended them; what they were sent to do, was to preach the Gospel, convert sinners, build up saints, plant churches, and administer ordinances. The pattern of their mission, is the mission of Christ by his Father, which was into this world, to do his will, preach the Gospel, work miracles, and obtain eternal redemption for his people; and which mission does not suppose inferiority in his divine person, nor change of place, but harmony and agreement between the Father and Son: the likeness of these missions lies in these things; their authority is both divine; they are both sent into the same place, the world; and in much the same condition, mean, despicable, hated and persecuted; and in part for the same end, to preach the Gospel, and work miracles, for the confirmation of it; but not to obtain redemption, that being a work done solely by Christ; in which he has no partner, and to whom the glory must be only ascribed.
John Wesley
20:21 Peace be unto you - This is the foundation of the mission of a true Gospel minister, peace in his own soul, 2Cor 4:1. As the Father hath sent me, so send I you - Christ was the apostle of the Father, Heb 3:1. Peter and the rest, the apostles of Christ.
Robert Jamieson, A. R. Fausset and David Brown
20:21 Then said Jesus--prepared now to listen to Him in a new character.
Peace be unto you. As my Father hath sent me, so send I you--(See on Jn 17:18).
20:2220:22: Եւ զայս իբրեւ ասաց, փչեա՛ց ՚ի նոսա՝ եւ ասէ. Առէ՛ք Հոգի Սուրբ[2044]. [2044] Ոմանք. Առէ՛ք զՀոգին Սուրբ։
22. Երբ այս ասաց, նրանց վրայ փչեց եւ ասաց. «Առէ՛ք Սուրբ Հոգին:
22 Ասիկա ըսելով՝ անոնց վրայ փչեց ու ըսաւ անոնց. «Առէ՛ք Սուրբ Հոգին։
Եւ զայս իբրեւ ասաց, փչեաց ի նոսա եւ ասէ. Առէք Հոգի Սուրբ:

20:22: Եւ զայս իբրեւ ասաց, փչեա՛ց ՚ի նոսա՝ եւ ասէ. Առէ՛ք Հոգի Սուրբ[2044].
[2044] Ոմանք. Առէ՛ք զՀոգին Սուրբ։
22. Երբ այս ասաց, նրանց վրայ փչեց եւ ասաց. «Առէ՛ք Սուրբ Հոգին:
22 Ասիկա ըսելով՝ անոնց վրայ փչեց ու ըսաւ անոնց. «Առէ՛ք Սուրբ Հոգին։
zohrab-1805▾ eastern-1994▾ western am▾
20:2222: Сказав это, дунул, и говорит им: примите Духа Святаго.
20:22  καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς, λάβετε πνεῦμα ἅγιον·
20:22. καὶ (And) τοῦτο (to-the-one-this) εἰπὼν (having-had-said) ἐνεφύσησεν (it-in-puffed-unto) καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Λάβετε (Ye-should-have-had-taken) πνεῦμα (to-a-currenting-to) ἅγιον: (to-hallow-belonged)
20:22. hoc cum dixisset insuflavit et dicit eis accipite Spiritum SanctumWhen he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost.
22. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
20:22. When he had said this, he breathed on them. And he said to them: “Receive the Holy Spirit.
20:22. And when he had said this, he breathed on [them], and saith unto them, Receive ye the Holy Ghost:
And when he had said this, he breathed on [them], and saith unto them, Receive ye the Holy Ghost:

22: Сказав это, дунул, и говорит им: примите Духа Святаго.
20:22  καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς, λάβετε πνεῦμα ἅγιον·
20:22. hoc cum dixisset insuflavit et dicit eis accipite Spiritum Sanctum
When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost.
20:22. When he had said this, he breathed on them. And he said to them: “Receive the Holy Spirit.
20:22. And when he had said this, he breathed on [them], and saith unto them, Receive ye the Holy Ghost:
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
22: - 23: Для укрепления учеников Христос сообщает им дар Святого Духа, причем употребляет и внешний знак (символ) - дуновение. Некоторые древние толкователи и видели здесь только один символ. Так, Феодор Мопсуетский был осужден на пятом вселенском соборе за то, что утверждал, будто бы Христос в первом явлении ученикам не дал им Духа Святого, а сделал только вид, что вдохнул в них этот Дух (пр. 22-е). В наше время Цан возобновил эту ересь, утверждая, что в рассматриваемом нами месте Христос только говорит о будущем ниспослании Духа. Дуновение, которое здесь употребляет Христос, есть, по Цану, только символ. Оно не дало апостолам никаких особых сил и иерархических преимуществ. Если им предоставляется здесь право отпускать и не отпускать грехи, то не в таинстве исповеди, о котором здесь и речи нет, а только посредством возвещения всем людям той великой истины, что отныне во Христе всякий может получить отпущение грехов под условием покаяния и веры, какие требуются от вступающих в Церковь Христову...

Но с таким толкованием нельзя согласиться. Нужно слишком много фантазии для того, чтобы в предоставлении апостолам права вязать и решить видеть поручение возвещать Евангелие. Такое поручение Христос выражал прямо (ср. Мф. 28:19, 20). Притом, нет ни одного случая в Евангелиях, когда бы Христос употреблял символ, не заключавший в себе действительного содержания. Более правдоподобным представляется взгляд В. Вейса, по которому здесь Христос подает не того Духа, Которого Он обещал всем верующим (Ин. 7:49), а особый дар, предназначенный только для апостолов и, конечно, их преемников. Что же касается права вязать и решить, то, давая теперь ученикам Своим это право, Христос исполнял этим Свое обещание, данное Им некогда в лице Петра всем апостолам (Мф. 16:19). Но в таком случае нельзя не согласиться с теми богословами (напр. с Луази), которые говорят, что этим дарованием Духа и власти вязать и решить Христос открывает начало существованию Церкви.
Adam Clarke: Commentary on the Bible - 1831
20:22: He breathed on them - Intimating, by this, that they were to be made new men, in order to be properly qualified for the work to which he had called them; for in this breathing he evidently alluded to the first creation of man, when God breathed into him the breath of lives, and he became a living soul: the breath or Spirit of God (רוח אלהים ruach Elohim) being the grand principle and cause of his spiritual and Divine life.
Receive ye the Holy Ghost - From this act of our Lord, the influences of the Holy Spirit on the souls of men have been termed his inspiration; from in, into, and spiro, I breathe. Every word of Christ which is received in the heart by faith comes accompanied by this Divine breathing; and, without this, there is neither light nor life. Just as Adam was before God breathed the quickening spirit into him, so is every human soul till it receives this inspiration. Nothing is seen, known, discerned, or felt of God, but through this. To every private Christian this is essentially requisite; and no man ever did or ever can preach the Gospel of God, so as to convince and convert sinners, without it. "There are many (says pious Quesnel) who extol the dignity of the apostolic mission, and compare that of bishops and pastors with that of Christ; but with what shame and fear ought they to be filled, if they do but compare the life and deportment of Christ with the lives and conversation of those who glory in being made partakers of his mission. They may depend on it that, if sent at all, they are only sent on the same conditions, and for the same end, namely - to preach the truth, and to establish the kingdom of God, by opposing the corruption of the world; and by acting and suffering to the end, for the advancement of the glory of God. That person is no other than a monster in the Church who, by his sacred office, should be a dispenser of the Spirit, and who, by the corruption of his own heart, and by a disorderly, worldly, voluptuous, and scandalous life, is, at the same time, a member and instrument of the devil."
Albert Barnes: Notes on the Bible - 1834
20:22: He breathed on them - It was customary for the prophets to use some significant act to represent the nature of their message. See jer 13; jer 18, etc. In this case the act of breathing was used to represent the nature of the influence that would come upon them, and the source of that influence. When man was created, God breathed into him the breath of life, Gen 2:7. The word rendered "spirit" in the Scriptures denotes wind, air, breath, as well as Spirit. Hence, the operations of the Holy Spirit are compared to the wind, Joh 3:8; Act 2:2.
Receive ye the Holy Ghost - His breathing on them was a certain sign or pledge that they would be endowed with the influences of the Holy Spirit. Compare Act 1:4; John 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: he breathed: Gen 2:7; Job 33:4; Psa 33:6; Eze 37:9
Receive: Joh 14:16, Joh 15:26, Joh 16:7; Act 2:4, Act 2:38, Act 4:8, Act 8:15, Act 10:47, Act 19:2; Gal 3:2
John Gill
20:22 And when he had said this,.... That is, declared he sent them forth in like manner as his Father sent him:
he breathed on them; in allusion to God's breathing the breath of life into man, at his creation; or rather, to the Spirit himself, who is the breath of God, and proceeds from him, as from the Father; and who breathes both upon persons in regeneration, and in qualifying for ministerial service, at the instance and influence of Christ: and such an opinion the Jews have of the Spirit of the Messiah, who say (p), that
"the Spirit went from between the wings of the cherubim, "and breathed upon him" (Menasseh) by the decree, or order of the word of the Lord.''
And saith unto them, receive ye the Holy Ghost; meaning not the grace of the Holy Ghost in regeneration, which they had received already; but the gifts of the Spirit, to qualify them for the work he now sent them to do, and which were not now actually bestowed; but this breathing on them, and the words that attended it, were a symbol, pledge, and confirmation, of what they were to receive on the day of Pentecost: hence it appears, that it is the Spirit of God, who, by his gifts and grace, makes and qualifies men to be ministers of the Gospel; and our Lord by this action, and these words, gives a very considerable proof of his deity: the Papists show their impudence and wickedness, in imitating Christ by their insufflations, or breathing on men; pretending thereby to convey the Holy Spirit to them.
(p) Targum in 2 Chron. xxxiii. 13.
John Wesley
20:22 He breathed on them - New life and vigour, and saith, as ye receive this breath out of my mouth, so receive ye the Spirit out of my fulness: the Holy Ghost influencing you in a peculiar manner, to fit you for your great embassy. This was an earnest of pentecost.
Robert Jamieson, A. R. Fausset and David Brown
20:22 he breathed on them--a symbolical conveyance to them of the Spirit.
and saith, Receive ye the Holy Ghost--an earnest and first-fruits of the more copious Pentecostal effusion.
20:2320:23: եթէ ումեք թողուցուք զմեղս, թողեա՛լ լիցի նոցա. եթէ զուրուք՝ ունիցիք, կալեա՛լ լիցի[2045]։ [2045] Ոմանք. Եւ եթէ զուրուք ունից՛՛։
23. Եթէ մէկի մեղքերը ներէք, նրանց ներուած կը լինի. եթէ մէկի մեղքերը չներէք, ներուած չի լինի»:
23 Որոնց մեղքերը որ թողուք, թողուած ըլլայ անոնց եւ որոնց մեղքերը որ ետ բռնէք, բռնուած ըլլայ»։
եթէ ումեք թողուցուք զմեղս, թողեալ լիցի նոցա. եթէ զուրուք ունիցիք, կալեալ լիցի:

20:23: եթէ ումեք թողուցուք զմեղս, թողեա՛լ լիցի նոցա. եթէ զուրուք՝ ունիցիք, կալեա՛լ լիցի[2045]։
[2045] Ոմանք. Եւ եթէ զուրուք ունից՛՛։
23. Եթէ մէկի մեղքերը ներէք, նրանց ներուած կը լինի. եթէ մէկի մեղքերը չներէք, ներուած չի լինի»:
23 Որոնց մեղքերը որ թողուք, թողուած ըլլայ անոնց եւ որոնց մեղքերը որ ետ բռնէք, բռնուած ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2323: Кому простите грехи, тому простятся; на ком оставите, на том останутся.
20:23  ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς, ἄν τινων κρατῆτε κεκράτηνται.
20:23. ἄν (ever) τινων (of-ones) ἀφῆτε (ye-might-have-had-sent-off) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) ἀφέωνται (they-had-come-to-be-sent-off) αὐτοῖς: (unto-them) ἄν (ever) τινων (of-ones) κρατῆτε (ye-might-secure-unto) κεκράτηνται. (they-had-come-to-be-secured-unto)
20:23. quorum remiseritis peccata remittuntur eis quorum retinueritis detenta suntWhose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.
23. whose soever sins ye forgive, they are forgiven unto them; whose soever ye retain, they are retained.
20:23. Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained.”
20:23. Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.
Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained:

23: Кому простите грехи, тому простятся; на ком оставите, на том останутся.
20:23  ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς, ἄν τινων κρατῆτε κεκράτηνται.
20:23. quorum remiseritis peccata remittuntur eis quorum retinueritis detenta sunt
Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.
20:23. Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained.”
20:23. Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.
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
20:23: Whose soever sins ye remit - See the notes on Mat 16:19; Mat 18:18. It is certain God alone can forgive sins; and it would not only be blasphemous, but grossly absurd, to say that any creature could remit the guilt of a transgression which had been committed against the Creator. The apostles received from the Lord the doctrine of reconciliation, and the doctrine of condemnation. They who believed on the Son of God, in consequence of their preaching, had their sins remitted; and they who would not believe were declared to lie under condemnation. The reader is desired to consult the note referred to above, where the custom to which our Lord alludes is particularly considered. Dr. Lightfoot supposes that the power of life and death, and the power of delivering over to Satan, which was granted to the apostles, is here referred to. This was a power which the primitive apostles exclusively possessed.
Albert Barnes: Notes on the Bible - 1834
20:23: Whose soever sins ... - See the notes at Mat 16:19; Mat 18:18. It is worthy of remark here that Jesus confers the same power on all the apostles. He gives to no one of them any special authority. If Peter, as the Papists pretend, had been appointed to any special authority, it is wonderful that the Saviour did not here hint at any such pre-eminence. This passage conclusively proves that they were invested with equal power in organizing and governing the church. The authority which he had given Peter to preach the gospel first to the Jews and the Gentiles, does not militate against this. See the notes at Mat 16:18-19. This authority given them was full proof that they were inspired. The meaning of the passage is not that man can forgive sins that belongs only to God Isa 43:23 but that they should be inspired; that in founding the church, and in declaring the will of God, they should be taught by the Holy Spirit to declare on what terms, to what characters, and to what temper of mind God would extend forgiveness of sins. It was not authority to forgive individuals, but to establish in all the churches the terms and conditions on which men might be pardoned, with a promise that God would confirm all that they taught; that all might have assurance of forgiveness who would comply with those terms; and that those who did not comply should not be forgiven, but that their sins should be retained. This commission is as far as possible from the authority which the Roman Catholic claims of remitting sin and of pronouncing pardon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: Mat 16:19, Mat 18:18; Mar 2:5-10; Act 2:38, Act 10:43, Act 13:38, Act 13:39; Co1 5:4; Co2 2:6-10; Eph 2:20; Ti1 1:20
Geneva 1599
20:23 (6) Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.
(6) The publishing of the forgiveness of sins by faith in Christ, and the setting forth and proclaiming the wrath of God in retaining the sins of the unbelievers, is the sum of the preaching of the gospel.
John Gill
20:23 Whose soever sins ye remit,.... God only can forgive sins, and Christ being God, has a power to do so likewise; but he never communicated any such power to his apostles; nor did they ever assume any such power to themselves, or pretend to exercise it; it is the mark of antichrist, to attempt anything of the kind; who, in so doing, usurps the divine prerogative, places himself in his seat, and shows himself as if he was God: but this is to be understood only in a doctrinal, or ministerial way, by preaching the full and free remission of sins, through the blood of Christ, according to the riches of God's grace, to such as repent of their sins, and believe in Christ; declaring, that all such persons as do so repent and believe, all their sins are forgiven for Christ's sake: and accordingly,
they are remitted unto them; in agreement with Christ's own words, in his declaration and commission to his disciples; see Mk 16:16. On the other hand he signifies, that
whose soever sins ye retain, they are retained: that is, that whatsoever sins ye declare are not forgiven, they are not forgiven; which is the case of all final unbelievers, and impenitent sinners; who dying without repentance towards God, and faith in the Lord Jesus Christ, according to the Gospel declaration, shall be damned, and are damned; for God stands by, and will stand by and confirm the Gospel of his Son, faithfully preached by his ministering servants; and all the world will sooner or later be convinced of the validity, truth, and certainty, of the declarations on each of these heads, made by them.
John Wesley
20:23 Whose soever sins ye remit - (According to the tenor of the Gospel, that is, supposing them to repent and believe) they are remitted, and whose soever sins ye retain (supposing them to remain impenitent) they are retained. So far is plain. But here arises a difficulty. Are not the sins of one who truly repents, and unfeignedly believes in Christ, remitted, without sacerdotal absolution? And are not the sins of one who does not repent or believe, retained even with it? What then does this commission imply? Can it imply any more than, A power of declaring with authority the Christian terms of pardon; whose sins are remitted and whose retained? As in our daily form of absolution; and A power of inflicting and remitting ecclesiastical censures? That is, of excluding from, and re - admitting into, a Christian congregation.
Robert Jamieson, A. R. Fausset and David Brown
20:23 Whose soever sins ye remit, they are remitted unto them, &c.--In any literal and authoritative sense this power was never exercised by one of the apostles, and plainly was never understood by themselves as possessed by them or conveyed to them. (See on Mt 16:19). The power to intrude upon the relation between men and God cannot have been given by Christ to His ministers in any but a ministerial or declarative sense--as the authorized interpreters of His word, while in the actings of His ministers, the real nature of the power committed to them is seen in the exercise of church discipline.
20:2420:24: Իսկ Թո՛վմաս՝ մի յերկոտասանիցն անուանեալն Երկուորեակ, ո՛չ է՛ր ընդ նոսա յորժամ եկն Յիսուս։
24. Իսկ Թովմասը՝ Տասներկուսից մէկը՝ Երկուորեակ կոչուածը, նրանց հետ չէր, երբ Յիսուս եկաւ:
24 Բայց տասներկուքէն մէկը, Երկուորեակ ըսուած Թովմաս անոնց հետ չէր՝ երբ Յիսուս եկաւ։
Իսկ Թովմաս, մի յերկոտասանիցն, անուանեալն Երկուորեակ, ոչ էր ընդ նոսա յորժամ եկն Յիսուս:

20:24: Իսկ Թո՛վմաս՝ մի յերկոտասանիցն անուանեալն Երկուորեակ, ո՛չ է՛ր ընդ նոսա յորժամ եկն Յիսուս։
24. Իսկ Թովմասը՝ Տասներկուսից մէկը՝ Երկուորեակ կոչուածը, նրանց հետ չէր, երբ Յիսուս եկաւ:
24 Բայց տասներկուքէն մէկը, Երկուորեակ ըսուած Թովմաս անոնց հետ չէր՝ երբ Յիսուս եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2424: Фома же, один из двенадцати, называемый Близнец, не был тут с ними, когда приходил Иисус.
20:24  θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος δίδυμος, οὐκ ἦν μετ᾽ αὐτῶν ὅτε ἦλθεν ἰησοῦς.
20:24. Θωμᾶς (A-Thomas) δὲ (moreover) εἷς (one) ἐκ (out) τῶν (of-the-ones) δώδεκα, (of-two-ten,"ὁ (the-one) λεγόμενος (being-forthed) Δίδυμος, (a-Didumos,"οὐκ (not) ἦν (it-was) μετ' (with) αὐτῶν (of-them) ὅτε (which-also) ἦλθεν (it-had-came,"Ἰησοῦς. (an-Iesous)
20:24. Thomas autem unus ex duodecim qui dicitur Didymus non erat cum eis quando venit IesusNow Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.
24. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
20:24. Now Thomas, one of the twelve, who is called the Twin, was not with them when Jesus arrived.
20:24. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came:

24: Фома же, один из двенадцати, называемый Близнец, не был тут с ними, когда приходил Иисус.
20:24  θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος δίδυμος, οὐκ ἦν μετ᾽ αὐτῶν ὅτε ἦλθεν ἰησοῦς.
20:24. Thomas autem unus ex duodecim qui dicitur Didymus non erat cum eis quando venit Iesus
Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.
20:24. Now Thomas, one of the twelve, who is called the Twin, was not with them when Jesus arrived.
20:24. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: - 25: После этого явления апостолы сами являются вестниками воскресения. Они с радостью сообщают о воскресении Христа Апостолу Фоме, который вероятно уходил в день воскресения из Иерусалима и не удостоился видеть Воскресшего. Фома не верит их рассказу о том, что они видели именно Христа и раны на руках и в боку Его. Он сам лично хочет видеть и даже осязать эти раны - упрямство его характера (ср. 11:16; 14:15) сказалось в настоящем случае с особою силою.
Adam Clarke: Commentary on the Bible - 1831
20:24: Thomas - called Didymus - See this name explained, Joh 11:16 (note).
Was not with them - And, by absenting himself from the company of the disciples, he lost this precious opportunity of seeing and hearing Christ; and of receiving (at this time) the inestimable blessing of the Holy Ghost. Where two or three are assembled in the name of Christ, he is in the midst of them. Christ had said this before: Thomas should have remembered it, and not have forsaken the company of the disciples. What is the consequence? - His unbelief becomes
1st. Utterly unreasonable. Ten of his brethren witnessed that they had seen Christ, Joh 20:25; but he rejected their testimony.
2dly. His unbelief became obstinate: he was determined not to believe on any evidence that it might please God to give him: he would believe according to his own prejudices, or not at all.
3dly. His unbelief became presumptuous and insolent: a view of the person of Christ will not suffice: he will not believe that it is he, unless he can put his finger into the holes made by the nails in his Lord's hand, and thrust his hand into the wound made by the spear in his side.
Thomas had lost much good, and gained much evil, and yet was insensible of his state. Behold the consequences of forsaking the assemblies of God's people! Jesus comes to the meeting - a disciple is found out of his place, who might have been there; and he is not only not blessed, but his heart becomes hardened and darkened through the deceitfulness of sin. It was through God's mere mercy that ever Thomas had another opportunity of being convinced of his error. Reader! take warning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: Thomas: Joh 11:16, Joh 14:5, Joh 21:2; Mat 10:3
was: Joh 6:66, Joh 6:67; Mat 18:20; Heb 10:25
Geneva 1599
20:24 (7) But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
(7) Christ draws out of the unbelief of Thomas a certain and sure testimony of his resurrection.
John Gill
20:24 But Thomas, one of the twelve, called Didymus,.... The person here spoken of, is described by his Hebrew name Thomas, and his Greek one Didymus, which both signify a twin; and perhaps he was one. It was common with the Jews to have two names, a Jewish and a Gentile one; by the one they went in the land of Israel, and by the other when without the land (q); nay, they often went by one name in Judea, and by another in Galilee (r); where Thomas might go by the name of Didymus with the Greeks, that might live with the Jews in some of those parts: he is also said to be "one of the twelve" apostles, which was their number at first, though Judas now was gone off from them, and therefore are sometimes only called the "eleven"; but this having been their complement, it is still retained; but what is observed of him to his disadvantage and discredit is, that he
was not with them when Jesus came: Beza's ancient copy reads, "he was not there with them"; and so read the Syriac, Arabic, and Persic versions; he either had not returned to the rest after their scattering one from another upon the apprehending of Christ; or did not choose to assemble with the rest, for fear of the Jews; or was taken up with some business and affair of life; however, he was not with the rest of the disciples, when they were assembled together, and Jesus appeared among them: as it is of good consequence to attend the assemblies of Christ's disciples and followers, so it is of bad consequence to neglect or forsake them: it is frequently to good purpose that persons attend them; here God comes and blesses his people, Jesus grants his presence, the graces of the Spirit are increased, and drawn forth into exercise; souls that have lost sight of Christ find him, disconsolate ones are comforted, weak ones strengthened, and hungry ones fed: on the other hand, not to attend is of bad consequence; neglect of assembling together exposes to many snares and temptations; brings on a spiritual leanness; leads to an indifference and lukewarmness: issues in a low degree of grace, and a non-exercise of it, and in a loss of Christ's presence.
(q) T. Hieros. Gittin, fol. 43. 2. (r) T. Hieros. Gittin, fol. 45. 3.
Robert Jamieson, A. R. Fausset and David Brown
20:24 JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Jn 20:24-29)
But Thomas--(See on Jn 11:16).
was not with them when Jesus came--why, we know not, though we are loath to think (with STIER, ALFORD and LUTHARDT) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief.
20:2520:25: Ասէին ցնա ա՛յլ աշակերտքն, եթէ տեսա՛ք զՏէր։ Եւ նա՝ ասէ ցնոսա. Եթէ ո՛չ տեսից ՚ի ձեռս նորա զնշան բեւեռացն, եւ արկից զմատունս իմ ՚ի տեղիս բեւեռացն, եւ մխեցից զձեռս իմ ՚ի կողս նորա, ո՛չ հաւատամ[2046]։[2046] Յօրինակին պակասէր. Ասէին ցնա այլ աշակերտքն։ Ոմանք. ՚Ի տեղի բեւեռացն. եւ մխեցից զձեռն իմ։
25. Միւս աշակերտները նրան ասացին, թէ՝ Տիրոջը տեսանք: Եւ նա նրանց ասաց. «Եթէ չտեսնեմ նրա ձեռքերի վրայ մեխերի նշանը եւ իմ մատները մեխերի տեղերը չդնեմ ու իմ ձեռքը նրա կողի մէջ չխրեմ, չեմ հաւատայ»:
25 Երբ միւս աշակերտները ըսին անոր թէ Տէրը տեսանք, ան ալ ըսաւ անոնց. «Եթէ իր ձեռքերուն վրայ բեւեռներուն նշանը չտեսնեմ ու մատս բեւեռներուն տեղը չխոթեմ եւ իմ ձեռքս անոր կողը չխոթեմ՝ չեմ հաւատար»։
Ասէին ցնա այլ աշակերտքն, եթէ` Տեսաք զՏէր: Եւ նա ասէ ցնոսա. Եթէ ոչ տեսից ի ձեռս նորա զնշան բեւեռացն, եւ արկից զմատունս իմ ի տեղիս բեւեռացն, եւ մխեցից զձեռս իմ ի կողս նորա, ոչ հաւատամ:

20:25: Ասէին ցնա ա՛յլ աշակերտքն, եթէ տեսա՛ք զՏէր։ Եւ նա՝ ասէ ցնոսա. Եթէ ո՛չ տեսից ՚ի ձեռս նորա զնշան բեւեռացն, եւ արկից զմատունս իմ ՚ի տեղիս բեւեռացն, եւ մխեցից զձեռս իմ ՚ի կողս նորա, ո՛չ հաւատամ[2046]։
[2046] Յօրինակին պակասէր. Ասէին ցնա այլ աշակերտքն։ Ոմանք. ՚Ի տեղի բեւեռացն. եւ մխեցից զձեռն իմ։
25. Միւս աշակերտները նրան ասացին, թէ՝ Տիրոջը տեսանք: Եւ նա նրանց ասաց. «Եթէ չտեսնեմ նրա ձեռքերի վրայ մեխերի նշանը եւ իմ մատները մեխերի տեղերը չդնեմ ու իմ ձեռքը նրա կողի մէջ չխրեմ, չեմ հաւատայ»:
25 Երբ միւս աշակերտները ըսին անոր թէ Տէրը տեսանք, ան ալ ըսաւ անոնց. «Եթէ իր ձեռքերուն վրայ բեւեռներուն նշանը չտեսնեմ ու մատս բեւեռներուն տեղը չխոթեմ եւ իմ ձեռքս անոր կողը չխոթեմ՝ չեմ հաւատար»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2525: Другие ученики сказали ему: мы видели Господа. Но он сказал им: если не увижу на руках Его ран от гвоздей, и не вложу перста моего в раны от гвоздей, и не вложу руки моей в ребра Его, не поверю.
20:25  ἔλεγον οὗν αὐτῶ οἱ ἄλλοι μαθηταί, ἑωράκαμεν τὸν κύριον. ὁ δὲ εἶπεν αὐτοῖς, ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω.
20:25. ἔλεγον (They-were-forthing) οὖν (accordingly) αὐτῷ (unto-it,"οἱ (the-ones) ἄλλοι ( other ) μαθηταί (learners,"Ἑωράκαμεν (We-had-come-to-discern-unto) τὸν (to-the-one) κύριον. (to-Authority-belonged) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἐὰν (If-ever) μὴ (lest) ἴδω (I-might-have-had-seen) ἐν (in) ταῖς (unto-the-ones) χερσὶν (unto-hands) αὐτοῦ (of-it) τὸν (to-the-one) τύπον (to-an-impression) τῶν (of-the-ones) ἥλων (of-spikes) καὶ (and) βάλω (I-might-have-had-casted) τὸν (to-the-one) δάκτυλόν (to-a-finger) μου (of-me) εἰς (into) τὸν (to-the-one) τύπον (to-an-impression) τῶν (of-the-ones) ἥλων (of-spikes) καὶ (and) βάλω (I-might-have-had-casted) μου (of-me) τὴν (to-the-one) χεῖρα (to-a-hand) εἰς (into) τὴν (to-the-one) πλευρὰν (to-a-sideness) αὐτοῦ, (of-it,"οὐ (not) μὴ (lest) πιστεύσω. (I-shall-trust-of)
20:25. dixerunt ergo ei alii discipuli vidimus Dominum ille autem dixit eis nisi videro in manibus eius figuram clavorum et mittam digitum meum in locum clavorum et mittam manum meam in latus eius non credamThe other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails and put my finger into the place of the nails and put my hand into his side, I will not believe.
25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe.
20:25. Therefore, the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I will see in his hands the mark of the nails and place my finger into the place of the nails, and place my hand into his side, I will not believe.”
20:25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe:

25: Другие ученики сказали ему: мы видели Господа. Но он сказал им: если не увижу на руках Его ран от гвоздей, и не вложу перста моего в раны от гвоздей, и не вложу руки моей в ребра Его, не поверю.
20:25  ἔλεγον οὗν αὐτῶ οἱ ἄλλοι μαθηταί, ἑωράκαμεν τὸν κύριον. ὁ δὲ εἶπεν αὐτοῖς, ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω.
20:25. dixerunt ergo ei alii discipuli vidimus Dominum ille autem dixit eis nisi videro in manibus eius figuram clavorum et mittam digitum meum in locum clavorum et mittam manum meam in latus eius non credam
The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails and put my finger into the place of the nails and put my hand into his side, I will not believe.
20:25. Therefore, the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I will see in his hands the mark of the nails and place my finger into the place of the nails, and place my hand into his side, I will not believe.”
20:25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
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Albert Barnes: Notes on the Bible - 1834
20:25: Except I shall see ... - It is not known what was the ground of the incredulity of Thomas. It is probable, however, that it was, in part, at least, the effect of deep grief, and of that despondency which fills the mind when a long-cherished hope is taken away. In such a case it requires proof of uncommon clearness and strength to overcome the despondency, and to convince us that we may obtain the object of our desires. Thomas has been much blamed by expositors, but he asked only for proof that would be satisfactory in his circumstances. The testimony of ten disciples should have been indeed sufficient, but an opportunity was thus given to the Saviour to convince the last of them of the truth of his resurrection. This incident shows, what all the conduct of the apostles proves, that they had not conspired together to impose on the world. Even they were slow to believe, and one of them refused to rely even on the testimony of ten of his brethren. How unlike this to the conduct of men who agree to impose a story on mankind! Many are like Thomas. Many now are unwilling to believe because they do not see the Lord Jesus, and with just as little reason as Thomas had. The testimony of those eleven men - including Thomas who saw him alive after he was crucified; who were willing to lay down their lives to attest that they had seen him alive; who had nothing to gain by imposture, and whose conduct was removed as far as possible from the appearance of imposture, should be regarded as ample proof of the fact that he rose from the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: We: Joh 20:14-20, Joh 1:41, Joh 21:7; Mar 16:11; Luk 24:34-40; Act 5:30-32, Act 10:40, Act 10:41; Co1 15:5-8
Except: Joh 20:20, Joh 6:30; Job 9:16; Psa 78:11-22, Psa 78:32, Psa 95:8-10, Psa 106:21-24; Mat 16:1-4; Mat 27:42; Luk 24:25, Luk 24:39-41; Heb 3:12, Heb 3:18, Heb 3:19, Heb 4:1, Heb 4:2, Heb 10:38, Heb 10:39
John Gill
20:25 The other disciples therefore said unto him,.... Some time in the same week, as they had opportunity of seeing him, with great joy, and full assurance of faith in Christ's resurrection:
we have seen the Lord; they had not only the testimony of the women, and the declaration of the angels, but they saw him with their own eyes, and beheld even the very prints of the nails in his hands and feet, and of the spear in his side, and therefore could not be mistaken and imposed upon: a spiritual sight of Christ is a blessing often enjoyed by attending the assembly of the saints to see Christ, is the desire of every gracious soul; this is the end of their meeting together for social worship; the word and ordinances have a tendency in them to lead souls to a sight of him; and it may be expected, because it is promised; and whenever it is enjoyed, it is very delightful; and a soul that meets with Christ in an ordinance, cannot but speak of it to others; and which he does with joy and pleasure, in an exulting, and even in a kind of a boasting manner; and that for the encouragement of others to attend likewise:
but he said unto them, except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. That nails were used in the crucifixion of Christ, is certain from this place, though nowhere else mentioned; whereby the prophecy of him in Ps 22:16 was fulfilled; for these were not always used in this kind of death. The bodies of men were sometimes fastened to the cross with cords, and not nails (s). How many were used, whether three, as some, or four, as others, or more, as were sometimes used (t), is not certain, nor material to know. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Persic versions read, "the place of the nails"; that is, the place where the nails were drove. Thomas knew that Christ was fastened to the cross with nails, and that his side was pierced with a spear; which he, though not present, might have had from John, who was an eyewitness thereof; but though they had all seen him alive, he will not trust to their testimony; nay, he was determined not to believe his own eyes; unless he put his finger into, as well as saw, the print of the nails, and thrust his hand into his side, as well as beheld the wound made by the spear, he is resolved not to believe. And his sin of unbelief is the more aggravated, inasmuch as this disciple was present at the raising of Lazarus from the dead by Christ, and had heard Christ himself say, that he should rise from the dead the third day. We may learn from hence how great is the sin of unbelief; that the best of men are subject to it; and that though this was over ruled by divine providence to bring out another proof Christ's resurrection, yet this did not excuse the sin of Thomas: and it may be observed, that as Thomas would not believe without seeing the marks of the nails and spear in Christ's flesh; so many will not believe, unless they find such and such marks in themselves, which often prove very ensnaring and distressing. Just such an unbeliever as Thomas was, the Jews make Moses to be, when Israel sinned: they say,
"he did not believe that Israel had sinned, but said, , "if I do not see, I will not believe" (u).''
(s) Vid. Lipsium de Cruce, l. 2. c. 8. p. 87. (t) Ib. c. 9. p. 91. (u) Shemot Rabba, sect. 46. fol. 142. 2.
Robert Jamieson, A. R. Fausset and David Brown
20:25 We have seen the Lord--This way of speaking of Jesus (as Jn 20:20 and Jn 21:7), so suited to His resurrection-state, was soon to become the prevailing style.
Except I see in his hands the print of the nails, and put my linger into the print of the nails, and thrust my hand into his side, I will not believe--The very form of this speech betokens the strength of the unbelief. "It is not, If I shall see I shall believe, but, Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had" [BENGEL]. How Christ Himself viewed this state of mind, we know from Mk 16:14, "He upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen." But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael (see on Jn 1:46) from mere dread of mistake in so vital a matter.
20:2620:26: Եւ յետ ո՛ւթ աւուր, դարձեալ էին ՚ի ներքս աշակերտքն, եւ Թո՛վմաս ընդ նոսա. գայ Յիսուս դրօքն փակելովք. եւ եկա՛ց ՚ի մէջ, եւ ասէ. Ողջո՛յն ընդ ձեզ[2047]։ [2047] Յօրինակին. Եւ եկեաց ՚ի մէջ, եւ ասէ։ Ուր ոմանք. Եւ եկաց ՚ի մէջ նոցա, եւ ա՛՛։
26. Ութ օր յետոյ աշակերտները դարձեալ ներսում էին. եւ Թովմասը՝ նրանց հետ: Յիսուս եկաւ փակ դռներով, կանգնեց մէջտեղ ու ասաց՝ խաղաղութի՜ւն ձեզ:
26 Ութ օր յետոյ դարձեալ աշակերտները ներսն էին, Թովմաս ալ անոնց հետ. եկաւ Յիսուս, թէեւ դռները գոց էին ու կայնեցաւ անոնց մէջտեղը եւ ըսաւ. «Խաղաղութիւն ձեզի»։
Եւ յետ ութ աւուր դարձեալ էին ի ներքս աշակերտքն, եւ Թովմաս ընդ նոսա. գայ Յիսուս դրօքն փակելովք եւ եկաց ի մէջ, եւ ասէ. Ողջոյն ընդ ձեզ:

20:26: Եւ յետ ո՛ւթ աւուր, դարձեալ էին ՚ի ներքս աշակերտքն, եւ Թո՛վմաս ընդ նոսա. գայ Յիսուս դրօքն փակելովք. եւ եկա՛ց ՚ի մէջ, եւ ասէ. Ողջո՛յն ընդ ձեզ[2047]։
[2047] Յօրինակին. Եւ եկեաց ՚ի մէջ, եւ ասէ։ Ուր ոմանք. Եւ եկաց ՚ի մէջ նոցա, եւ ա՛՛։
26. Ութ օր յետոյ աշակերտները դարձեալ ներսում էին. եւ Թովմասը՝ նրանց հետ: Յիսուս եկաւ փակ դռներով, կանգնեց մէջտեղ ու ասաց՝ խաղաղութի՜ւն ձեզ:
26 Ութ օր յետոյ դարձեալ աշակերտները ներսն էին, Թովմաս ալ անոնց հետ. եկաւ Յիսուս, թէեւ դռները գոց էին ու կայնեցաւ անոնց մէջտեղը եւ ըսաւ. «Խաղաղութիւն ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2626: После восьми дней опять были в доме ученики Его, и Фома с ними. Пришел Иисус, когда двери были заперты, стал посреди них и сказал: мир вам!
20:26  καὶ μεθ᾽ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ θωμᾶς μετ᾽ αὐτῶν. ἔρχεται ὁ ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν, εἰρήνη ὑμῖν.
20:26. Καὶ (And) μεθ' (with) ἡμέρας (to-days) ὀκτὼ (to-eight) πάλιν (unto-furthered) ἦσαν (they-were) ἔσω (into-unto-which,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"καὶ (and) Θωμᾶς (a-Thomas) μετ' (with) αὐτῶν. (of-them) ἔρχεται ( It-cometh ,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῶν (of-the-ones) θυρῶν (of-portals) κεκλεισμένων , ( of-having-had-come-to-be-latched ,"καὶ (and) ἔστη (it-had-stood) εἰς (into) τὸ (to-the-one) μέσον (to-middle) καὶ (and) εἶπεν (it-had-said,"Εἰρήνη (A-peace) ὑμῖν. (unto-ye)
20:26. et post dies octo iterum erant discipuli eius intus et Thomas cum eis venit Iesus ianuis clausis et stetit in medio et dixit pax vobisAnd after eight days, again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst and said: Peace be to you.
26. And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace unto you.
20:26. And after eight days, again his disciples were within, and Thomas was with them. Jesus arrived, though the doors had been closed, and he stood in their midst and said, “Peace to you.”
20:26. And after eight days again his disciples were within, and Thomas with them: [then] came Jesus, the doors being shut, and stood in the midst, and said, Peace [be] unto you.
And after eight days again his disciples were within, and Thomas with them: [then] came Jesus, the doors being shut, and stood in the midst, and said, Peace [be] unto you:

26: После восьми дней опять были в доме ученики Его, и Фома с ними. Пришел Иисус, когда двери были заперты, стал посреди них и сказал: мир вам!
20:26  καὶ μεθ᾽ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ θωμᾶς μετ᾽ αὐτῶν. ἔρχεται ὁ ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν, εἰρήνη ὑμῖν.
20:26. et post dies octo iterum erant discipuli eius intus et Thomas cum eis venit Iesus ianuis clausis et stetit in medio et dixit pax vobis
And after eight days, again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst and said: Peace be to you.
20:26. And after eight days, again his disciples were within, and Thomas was with them. Jesus arrived, though the doors had been closed, and he stood in their midst and said, “Peace to you.”
20:26. And after eight days again his disciples were within, and Thomas with them: [then] came Jesus, the doors being shut, and stood in the midst, and said, Peace [be] unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: - 27. Восемь дней пробыл Фома в таком состоянии. В следующее воскресение после первого он был уже вместе с учениками (вся обстановка здесь почти та же, что в первом явлении Христа, и потому можно полагать, что и второе явление имело место так же в Иерусалиме, а не в Галилее, как думает Цан). После приветствия, Христос обращается к Фоме с требованием - своими собственными перстами дотронуться (такой смысл имеет здесь выражение: посмотри) до Его рук, на которых оставались следы пробития гвоздями, а потом рукою своею свидетельствовать рану от удара копьем, находившуюся в боку у Христа. Повторяя с точностью требование, которое высказал сам Фома в присутствии учеников, но которого не слышал Христос, Господь уже этим Своим прозрением оказывает благотворное действие на душу Фомы (ср. слова, сказанные Нафанаилу при его призвании Ин. 1:48).

Не будь неверующим... Эти слова некоторые толкователи почему-то изъясняют в смысле приглашения Фоме: из двух путей, которые лежали перед ним - веры и неверия выбрать первый путь (отчасти такого взгляда держится еп. Михаил). Но из сообщения Иоанна ясно видно, что Фома уже стал на путь неверия: он не поверил даже согласному свидетельству своих товарищей, утверждавших, что они видели Господа (ст. 25).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. 30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,

I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.

1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Matt. iv. 1, 2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.

2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.

II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (v. 19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.

III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,

1. Christ's gracious condescension to Thomas, v. 27. He singled him out from the rest, and applied himself particularly to him: "Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side." Here we have, (1.) An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Ps. lxxviii. 21. (2.) An express condescension to this weakness, which appears in two things:-- [1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Ezek. xxxiv. 16. We ought thus to bear the infirmities of the weak, Rom. xv. 1, 2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.

It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; me ginou apistos--do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.

2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, v. 28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (v. 29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.

(1.) Thomas is now fully satisfied of the truth of Christ's resurrection--that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat.

(2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity--that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, ch. i. 1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation--that he is Lord, the one Lord, 1 Cor. viii. 6; 1 Tim. ii. 5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Acts ii. 36; Rom. xiv. 9.

(3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai--my foundation and stay; my God to Elohim--my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Cant. ii. 16.

(4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Ps. xvi. 2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.

3. The judgment of Christ upon the whole (v. 29): "Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed." Here,

(1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.

(2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;" but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.

(3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb. xi. 1; 2 Cor. iv. 18), but the motives of faith--Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old-Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Matt. xvi. 17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it."

IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, v. 30, 31. And here,

1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Acts x. 41. Divers of his appearances are not recorded, as appears, 1 Cor. xv. 5-7. See Acts i. 3. Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti--in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.

2. He instructs us in the design of recording what we do find here (v. 31): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection."

(1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.

(2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him, 1 John v. 11. [1.] We are here told what the great gospel truth is which we are to believe--that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old-Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking-not fit either to do the Redeemer's work or to wear the Redeemer's crown. [2.] What the great gospel blessedness is which we are to hope for--That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Acts v. 20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers.
Adam Clarke: Commentary on the Bible - 1831
20:26: After eight days - It seems likely that this was precisely on that day se'nnight, on which Christ had appeared to them before; and from this we may learn that this was the weekly meeting of the apostles; and, though Thomas was not found at the former meeting, he was determined not to be absent from this. According to his custom, Jesus came again; for he cannot forget his promise - two or three are assembled in his name; and he has engaged to be among them.
Albert Barnes: Notes on the Bible - 1834
20:26: And after eight days again - That is, on the return of the first day of the week. From this it appears that they thus early set apart this day for assembling together, and Jesus countenanced it by appearing twice with them. It was natural that the apostles should observe this day, but not probable that they would do it without the sanction of the Lord Jesus. His repeated presence gave such a sanction, and the historical fact is indisputable that from this time this day was observed as the Christian Sabbath. See Act 20:7; Co1 16:2; Rev 1:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: eight: Joh 20:19; Mat 17:1; Luk 9:28
Thomas: Joh 20:24
Peace: Joh 20:19; Isa 26:12, Isa 27:5, Isa 54:10
John Gill
20:26 And after eight days,.... That is, after another week, the same day a week later, which taking in the day in which Christ rose and appeared to Mary Magdalene, and his disciples, and the day in which he now appeared to the disciples with Thomas, made eight days; a like way of speaking see in Lk 9:28 compared with Mt 17:1. And Dr. Hammond has proved from Josephus (w), that the Jews used to express a week by eight days.
Again, his disciples were within; within doors, in some private house; probably the same as before, in some part of the city of Jerusalem:
and Thomas with them: which shows their harmony and agreement, their frequency and constancy in meeting together, and their Christian forbearance with Thomas, notwithstanding his unbelief; whom they looked upon as a good man, and retained in their company, hoping by one means or other he would be convinced: and it also shows Thomas's regard to them, and affection for them, by meeting with them, though he had not the same faith in the resurrection of Christ:
then came Jesus; when the disciples, with Thomas, were together; so making good his promise to meet with his people when they meet; and thereby putting an honour upon, and giving encouragement to with the saints: if it should be asked, why did not Christ come sooner? it may be replied, that the reason, on his part, was, it was his will and pleasure to come at this time, and not before; Christ has his set times to himself, when he will appear and manifest himself to his people: on Thomas's part the reasons might be, partly to rebuke him for his sin, and that the strength of his unbelief might appear the more, and that some desire might be stirred up in him to see Christ, if he was risen. And on the part of the disciples, because they did not meet together sooner; and for the further trial of their faith, whether it would continue or not, Thomas obstinately persisting in his unbelief:
the doors being shut; as before, and for the same reason, for fear of the Jews, as well as for the privacy of their devotion and conversation:
and stood in the midst; having in the same powerful manner as before caused the doors, locks, and bars to give way, when at once he appeared in the midst of them all, not to Thomas alone, but to all the eleven; and this the rather, because the disciples had bore a testimony to Christ's resurrection, and which he meant now to confirm; and to rebuke Thomas publicly, who had sinned before them all:
and said, peace be unto you; which he had said before, and now, saluting Thomas in like manner as he did the rest, notwithstanding his unbelief.
(w) Antiqu. l. 7. c. 9.
John Wesley
20:26 After eight days - On the next Sunday.
Robert Jamieson, A. R. Fausset and David Brown
20:26 And after eight days--that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE LORD'S DAY (Rev_ 1:10).
disciples were within, and Thomas with them . . . Jesus . . . stood in the midst, and said, Peace be unto you.
20:2720:27: Ապա ասէ ցԹովմաս. Բե՛ր զմատունս քո եւ ա՛րկ այսր, եւ տե՛ս զձեռս իմ, եւ բե՛ր զձեռն քո, եւ մխեա՛ ՚ի կողս իմ, եւ մի՛ լինիր անհաւատ՝ այլ հաւատացեա՛լ։
27. Ապա Թովմասին ասաց. «Բե՛ր քո մատները եւ դի՛ր այստեղ ու տե՛ս իմ ձեռքերը. եւ բե՛ր քո ձեռքը ու մտցրո՛ւ իմ կողի մէջ. անհաւատ մի՛ եղիր, այլ՝ հաւատացեալ»:
27 Ետքը ըսաւ Թովմասին. «Մատդ հո՛ս բեր եւ նայէ՛ իմ ձեռքերուս ու բե՛ր քու ձեռքդ ու իմ կողս խոթէ ու մի՛ ըլլար անհաւատ, հապա հաւատացեալ»։
Ապա ասէ ցԹովմաս. Բեր զմատունս քո եւ արկ այսր եւ տես զձեռս իմ, եւ բեր զձեռն քո եւ մխեա ի կողս իմ, եւ մի՛ լինիր անհաւատ, այլ հաւատացեալ:

20:27: Ապա ասէ ցԹովմաս. Բե՛ր զմատունս քո եւ ա՛րկ այսր, եւ տե՛ս զձեռս իմ, եւ բե՛ր զձեռն քո, եւ մխեա՛ ՚ի կողս իմ, եւ մի՛ լինիր անհաւատ՝ այլ հաւատացեա՛լ։
27. Ապա Թովմասին ասաց. «Բե՛ր քո մատները եւ դի՛ր այստեղ ու տե՛ս իմ ձեռքերը. եւ բե՛ր քո ձեռքը ու մտցրո՛ւ իմ կողի մէջ. անհաւատ մի՛ եղիր, այլ՝ հաւատացեալ»:
27 Ետքը ըսաւ Թովմասին. «Մատդ հո՛ս բեր եւ նայէ՛ իմ ձեռքերուս ու բե՛ր քու ձեռքդ ու իմ կողս խոթէ ու մի՛ ըլլար անհաւատ, հապա հաւատացեալ»։
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20:2727: Потом говорит Фоме: подай перст твой сюда и посмотри руки Мои; подай руку твою и вложи в ребра Мои; и не будь неверующим, но верующим.
20:27  εἶτα λέγει τῶ θωμᾷ, φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.
20:27. εἶτα (If-to-the-ones) λέγει (it-fortheth) τῷ (unto-the-one) Θωμᾷ (unto-a-Thomas,"Φέρε (Thou-should-bear) τὸν (to-the-one) δάκτυλόν (to-a-finger) σου (of-thee) ὧδε (unto-which-moreover) καὶ (and) ἴδε (thou-should-have-had-seen) τὰς (to-the-ones) χεῖράς (to-hands) μου, (of-me,"καὶ (and) φέρε (thou-should-bear) τὴν (to-the-one) χεῖρά (to-a-hand) σου (of-thee) καὶ (and) βάλε (thou-should-have-had-casted) εἰς (into) τὴν (to-the-one) πλευράν (to-a-sideness) μου, (of-me,"καὶ (and) μὴ (lest) γίνου ( thou-should-become ) ἄπιστος (un-trusted,"ἀλλὰ (other) πιστός. (trusted)
20:27. deinde dicit Thomae infer digitum tuum huc et vide manus meas et adfer manum tuam et mitte in latus meum et noli esse incredulus sed fidelisThen he said to Thomas: Put in thy finger hither and see my hands. And bring hither the hand and put it into my side. And be not faithless, but believing.
27. Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach thy hand, and put it into my side: and be not faithless, but believing.
20:27. Next, he said to Thomas: “Look at my hands, and place your finger here; and bring your hand close, and place it at my side. And do not choose to be unbelieving, but faithful.”
20:27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust [it] into my side: and be not faithless, but believing.
Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust [it] into my side: and be not faithless, but believing:

27: Потом говорит Фоме: подай перст твой сюда и посмотри руки Мои; подай руку твою и вложи в ребра Мои; и не будь неверующим, но верующим.
20:27  εἶτα λέγει τῶ θωμᾷ, φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.
20:27. deinde dicit Thomae infer digitum tuum huc et vide manus meas et adfer manum tuam et mitte in latus meum et noli esse incredulus sed fidelis
Then he said to Thomas: Put in thy finger hither and see my hands. And bring hither the hand and put it into my side. And be not faithless, but believing.
20:27. Next, he said to Thomas: “Look at my hands, and place your finger here; and bring your hand close, and place it at my side. And do not choose to be unbelieving, but faithful.”
20:27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust [it] into my side: and be not faithless, but believing.
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Adam Clarke: Commentary on the Bible - 1831
20:27: Then saith he to Thomas - Through his infinite compassion, he addressed him in a particular manner; condescending in this case to accommodate himself to the prejudices of an obstinate, though sincere, disciple.
Reach hither thy finger, etc. - And it is very probable that Thomas did so; for his unbelief was too deeply rooted to be easily cured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: Reach hither thy finger: Joh 20:25; Psa 78:38, Psa 103:13, Psa 103:14; Rom 5:20; Ti1 1:14-16; Jo1 1:1, Jo1 1:2
reach hither thy hand: Jo1 1:1
and be: Mat 17:17; Mar 9:19; Luk 9:41; Ti1 1:14
John Gill
20:27 Then saith he to Thomas,.... For whose sake he chiefly came, and whom he at once singled out from the rest, and called by name in the most friendly manner, without upbraiding or reproaching him for not believing the testimony that had been given him:
reach hither thy finger, and behold my hands, and reach hither thine hand and thrust it into my side; that is, make use of every way by seeing, feeling, and examining the scars in my hands, and the hole in my side, and satisfy thyself in the manner thou hast desired; which shows the omniscience of Christ, who knew what had passed between him and the other disciples, and the very words Thomas had expressed himself in; also his great humility and condescension in submitting himself to be examined in the very manner he had fixed; and likewise the reality of his resurrection:
and be not faithless, but believing; in which words Christ dissuades him from unbelief, which is very evil in its own nature, and in its effects; it is the root of all evil; it unfits for duty, and renders the word unprofitable, and leads men off from Christ; and is the more aggravated in the people of God, by the instances, declarations, and promises of grace, and discoveries of love made unto them: and he also encourages him to believe. The exercise of the grace of faith is well pleasing to Christ; it gives glory to him, and makes for the soul's comfort; and a word from Christ, his power going along with it, will enable men to believe, as it did Thomas; which appears by what follows.
Robert Jamieson, A. R. Fausset and David Brown
20:27 Then saith he to Thomas, Reach hither . . . behold . . . put it into my side, and be not faithless, but believing--"There is something rhythmical in these words, and they are purposely couched in the words of Thomas himself, to put him to shame" [LUTHARDT]. But wish what condescension and gentleness is this done!
20:2820:28: Պատասխանի ետ Թո՛վմաս՝ եւ ասէ ցնա. Տէ՛ր իմ՝ եւ Աստուած իմ։
28. Թովմասը պատասխան տուեց ու նրան ասաց՝ Տէ՛ր իմ եւ Աստուա՛ծ իմ:
28 Եւ Թովմաս պատասխան տուաւ ու ըսաւ անոր. «Իմ Տէրս եւ իմ Աստուածս»։
Պատասխանի ետ Թովմաս եւ ասէ ցնա. Տէր իմ եւ Աստուած իմ:

20:28: Պատասխանի ետ Թո՛վմաս՝ եւ ասէ ցնա. Տէ՛ր իմ՝ եւ Աստուած իմ։
28. Թովմասը պատասխան տուեց ու նրան ասաց՝ Տէ՛ր իմ եւ Աստուա՛ծ իմ:
28 Եւ Թովմաս պատասխան տուաւ ու ըսաւ անոր. «Իմ Տէրս եւ իմ Աստուածս»։
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20:2828: Фома сказал Ему в ответ: Господь мой и Бог мой!
20:28  ἀπεκρίθη θωμᾶς καὶ εἶπεν αὐτῶ, ὁ κύριός μου καὶ ὁ θεός μου.
20:28. ἀπεκρίθη (It-was-separated-off) Θωμᾶς (a-Thomas) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ὁ (The-one) κύριός (Authority-belonged) μου (of-me) καὶ (and) ὁ (the-one) θεός (a-Deity) μου. (of-me)
20:28. respondit Thomas et dixit ei Dominus meus et Deus meusThomas answered and said to him: My Lord and my God.
28. Thomas answered and said unto him, My Lord and my God.
20:28. Thomas responded and said to him, “My Lord and my God.”
20:28. And Thomas answered and said unto him, My Lord and my God.
And Thomas answered and said unto him, My Lord and my God:

28: Фома сказал Ему в ответ: Господь мой и Бог мой!
20:28  ἀπεκρίθη θωμᾶς καὶ εἶπεν αὐτῶ, ὁ κύριός μου καὶ ὁ θεός μου.
20:28. respondit Thomas et dixit ei Dominus meus et Deus meus
Thomas answered and said to him: My Lord and my God.
20:28. Thomas responded and said to him, “My Lord and my God.”
20:28. And Thomas answered and said unto him, My Lord and my God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Слова Воскресшего одержали победу над упорным сердцем Фомы. Он забыл о своем прежнем требовании и не хочет уже осязать ран на теле Христа. А что Фома действительно не воспользовался позволением Христа - это видно не только из того, что Иоанн не говорит об освидетельствовании им этих ран, но также из того, что он называет исповедание Фомы прямым непосредственным ответом, какой дан был Фомою на предложение Господа (сказал в ответ).

Господь мой и Бог мой! Фома, приведя себе на память все, что прежде Христос говорил о Своем отношении к Отцу (напр. 8:58; 10:29-38: и др.), а также различные проявления чудодейственной силы Христа, выражает теперь открытое исповедание своей веры во Христа не только как в своего Господа - так ученики называли Христа и прежде (Мф. 21:3), - но и как в Бога. Он не ограничивается даже наименованием "Сын Божий", потому что наименование можно было понять и в переносном смысле, а прямо называет Христа Богом - конечно, принявшим человеческую плоть.

Ты поверил... Христос утверждает исповедание Фомы, как бы говоря, что Фома, поверив в Божественность Христа, поступил вполне правильно. Господь однако этим указанием на путь, каким Фома пришел к вере в Него - путь личного удостоверения, вовсе не унижает Фому перед прочими учениками: ведь и они раньше тоже не поверили свидетельству женщин (Мк. 16:13) и убедились только уже тогда, когда Господь явился Петру (Лк. 24:34). Впрочем в ублажении Господом тех, которые уверуют в Него не видя Его - Иисус Христос, конечно, имел здесь в виду христиан будущих времен - лежит мягкий упрек Фоме за то, что он пожелал иметь более осязательные доказательства воскресения Христа, чем какие соблаговолил дать людям Бог.
Adam Clarke: Commentary on the Bible - 1831
20:28: Thomas answered, etc. - Those who deny the Godhead of Christ would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father and not to Christ. Theodore of Mopsuestia was the first, I believe, who gave the words this turn; and the fifth Ecumenic council, held at Constantinople, anathematized him for it. This was not according to the spirit of the Gospel of God. However, a man must do violence to every rule of construction who can apply the address here to any but Christ. The text is plain: Jesus comes in - sees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, etc. Thomas, perfectly satisfied of the reality of our Lord's resurrection, says unto him, - My Lord! and My God! i.e. Thou art indeed the very same person, - my Lord whose disciple I have so long been; and thou art my God, henceforth the object of my religious adoration. Thomas was the first who gave the title of God to Jesus; and, by this glorious confession, made some amends for his former obstinate incredulity. It is worthy of remark, that from this time forward the whole of the disciples treated our Lord with the most supreme respect, never using that familiarity towards him which they had often used before. The resurrection from the dead gave them the fullest proof of the divinity of Christ. And this, indeed, is the use which St. John makes of this manifestation of Christ. See Joh 20:30, Joh 20:31. Bishop Pearce says here: "Observe that Thomas calls Jesus his God, and that Jesus does not reprove him for it, though probably it was the first time he was called so." And, I would ask, could Jesus be jealous of the honor of the true God - could he be a prophet - could he be even an honest man, to permit his disciple to indulge in a mistake so monstrous and destructive, if it had been one?
Albert Barnes: Notes on the Bible - 1834
20:28: My Lord and my God - In this passage the name God is expressly given to Christ, in his own presence and by one of his own apostles. This declaration has been considered as a clear proof of the divinity of Christ, for the following reasons:
1. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment.
2. The language was addressed to Jesus himself - "Thomas ... said unto him."
3. The Saviour did not reprove him or check him as using any improper language. If he had not been divine, it is impossible to reconcile it with his honesty that he did not rebuke the disciple. No pious man would have allowed such language to be addressed to him. Compare Act 14:13-15; Rev 22:8-9.
4. The Saviour proceeds immediately to commend Thomas for believing; but what was the evidence of his believing? It was this declaration, and this only. If this was a mere exclamation of surprise, what proof was it that Thomas believed? Before this he doubted. Now he believed, and gave utterance to his belief, that Jesus was his Lord and his God.
5. If this was not the meaning of Thomas, then his exclamation was a mere act of profaneness, and the Saviour would not have commended him for taking the name of the Lord his God in vain. The passage proves, therefore, that it is proper to apply to Christ the name Lord and God, and thus accords with what John affirmed in Joh 1:1, and which is established throughout this gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: My Lord: The disbelief of the apostle is the means of furnishing us with a full and satisfactory demonstration of the resurrection of our Lord. Throughout the divine dispensations every doctrine and ever important truth is gradually Rev_ealed; and here we have a conspicuous instance of the progressive system. An angel first declares the glorious event; the empty sepulchre confirms the women's report. Christ's appearance to Mary Magdalene shewed that he was alive; that to the disciples at Emmaus proved that it was at the least the spirit of Christ; that to the eleven shewed the reality of his body; and the conviction given to Thomas proved it the self-same body that had been crucified. Incredulity itself is satisfied; and the convinced apostle exclaims, in the joy of his heart, "My Lord and my God!" Joh 20:16, Joh 20:31, Joh 5:23, Joh 9:35-38; Psa 45:6, Psa 45:11, Psa 102:24-28, Psa 118:24-28; Isa 7:14, Isa 9:6; Isa 25:9, Isa 40:9-11; Jer 23:5, Jer 23:6; Mal 3:1; Mat 14:33; Luk 24:52; Act 7:59, Act 7:60; Ti1 3:16; Rev 5:9-14
John Gill
20:28 And Thomas answered and said unto him,.... Without examining his hands and side, and as astonished at his condescension and grace, and ashamed of his unbelief:
my Lord and my God; he owns him to be Lord, as he was both by creation and redemption; and God, of which he was fully assured from his omniscience, which he had given a full proof of, and from the power that went along with his words to his heart, and from a full conviction he now had of his resurrection from the dead. He asserts his interest in him as his Lord and his God; which denotes his subjection to him, his affection for him, and faith in him; so the divine word is called in Philo the Jew, , "my Lord" (x).
(x) Lib. Allegor. l. 2. p. 101.
John Wesley
20:28 And Thomas said, My Lord and my God - The disciples had said, We have seen the Lord. Thomas now not only acknowledges him to be the Lord, as he had done before, and to be risen, as his fellow disciples had affirmed, but also confesses his Godhead, and that more explicitly than any other had yet done. And all this he did without putting his hand upon his side.
Robert Jamieson, A. R. Fausset and David Brown
20:28 Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Jn 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on Jn 1:49. The Socinian invasion of the supreme divinity of Christ here manifestly taught--as if it were a mere call upon God in a fit of astonishment--is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced.
20:2920:29: Ասէ ցնա Յիսուս. Այդ զի տեսերդ զիս՝ եւ հաւատացե՛ր, երանի որոց ո՛չ իցէ տեսեալ՝ եւ հաւատասցեն[2048]։ [2048] Ոմանք. Այլ զի տեսեր զիս եւ հաւ՛՛... որոց չիցէ տեսեալ եւ հաւատայցեն։
29. Յիսուս նրան ասաց. «Որովհետեւ դու ինձ տեսար, հաւատացիր. երանի՜ նրանց, որոնք չեն տեսել եւ սակայն կը հաւատան»:
29 Յիսուս ըսաւ անոր. «Որովհետեւ* դուն զիս տեսար, ատոր համար հաւատացիր. երանի՜ անոնց, որ տեսած չեն ու կը հաւատան»։
Ասէ ցնա Յիսուս. Այդ զի տեսերդ զիս եւ հաւատացեր. երանի որոց ոչ իցէ տեսեալ եւ հաւատասցեն:

20:29: Ասէ ցնա Յիսուս. Այդ զի տեսերդ զիս՝ եւ հաւատացե՛ր, երանի որոց ո՛չ իցէ տեսեալ՝ եւ հաւատասցեն[2048]։
[2048] Ոմանք. Այլ զի տեսեր զիս եւ հաւ՛՛... որոց չիցէ տեսեալ եւ հաւատայցեն։
29. Յիսուս նրան ասաց. «Որովհետեւ դու ինձ տեսար, հաւատացիր. երանի՜ նրանց, որոնք չեն տեսել եւ սակայն կը հաւատան»:
29 Յիսուս ըսաւ անոր. «Որովհետեւ* դուն զիս տեսար, ատոր համար հաւատացիր. երանի՜ անոնց, որ տեսած չեն ու կը հաւատան»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2929: Иисус говорит ему: ты поверил, потому что увидел Меня; блаженны невидевшие и уверовавшие.
20:29  λέγει αὐτῶ ὁ ἰησοῦς, ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.
20:29. λέγει (It-fortheth) αὐτῷ (unto-it,"[ὁ] (the-one) Ἰησοῦς (an-Iesous,"Ὅτι (To-which-a-one) ἑώρακάς (thou-had-come-to-discern-unto) με (to-me) πεπίστευκας; (thou-had-come-to-trust-of) μακάριοι ( bless-belonged ) οἱ (the-ones) μὴ (lest) ἰδόντες ( having-had-seen ) καὶ (and) πιστεύσαντες . ( having-trusted-of )
20:29. dicit ei Iesus quia vidisti me credidisti beati qui non viderunt et credideruntJesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen and have believed.
29. Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed they that have not seen, and have believed.
20:29. Jesus said to him: “You have seen me, Thomas, so you have believed. Blessed are those who have not seen and yet have believed.”
20:29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.
Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed:

29: Иисус говорит ему: ты поверил, потому что увидел Меня; блаженны невидевшие и уверовавшие.
20:29  λέγει αὐτῶ ὁ ἰησοῦς, ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.
20:29. dicit ei Iesus quia vidisti me credidisti beati qui non viderunt et crediderunt
Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen and have believed.
20:29. Jesus said to him: “You have seen me, Thomas, so you have believed. Blessed are those who have not seen and yet have believed.”
20:29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:29: Thomas - This word is omitted by almost every MS., version, and ancient commentator of importance.
Blessed are they, etc. - Thou hast seen, and therefore thou hast believed, and now thou art blessed; thou art now happy - fully convinced of my resurrection; yet no less blessed shall all those be who believe in my resurrection, without the evidence thou hast had. From this we learn that to believe in Jesus, on the testimony of his apostles, will put a man into the possession of the very same blessedness which they themselves enjoyed. And so has God constituted the whole economy of grace that a believer, at eighteen hundred years' distance from the time of the resurrection, suffers no loss because he has not seen Christ in the flesh. The importance and excellence of implicit faith in the testimony of God is thus stated by Rab. Tanchum: "Rab. Simeon ben Lachesh saith, The proselyte is more beloved by the holy blessed God than that whole crowd that stood before Mount Sinai; for unless they had heard the thundering, and seen the flames and lightning, the hills trembling, and the trumpets sounding, they had not received the law. But the proselyte hath seen nothing of all this, and yet he hath come in, devoting himself to the holy blessed God, and hath taken upon him (the yoke of) the kingdom of heaven."
Reader! Christ died for thee! - believe, and thou shalt be saved, and become as blessed and as happy as an apostle.
Albert Barnes: Notes on the Bible - 1834
20:29: Because thou hast seen me - Because you have looked upon my body, and seen the proofs that I am the same Saviour that was crucified. Jesus here approves the faith of Thomas, but more highly commends the faith of those who should believe without having seen.
Blessed - Happy, or worthy of the divine approbation. The word has here the force of the comparative degree, signifying that they would be in some respects more blessed than Thomas. They would evince higher faith.
That have not seen ... - Those who should be convinced by the testimony of the apostles, and by the influences of the Spirit. They would evince stronger faith. All faith is of things not seen; and God blesses those most who most implicitly rely on his word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: blessed: Joh 20:8, Joh 4:48; Luk 1:45; Co2 5:7; Heb 11:1, Heb 11:27, Heb 11:39; Pe1 1:8
Geneva 1599
20:29 (8) Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.
(8) True faith depends upon the mouth of God, and not upon the eyes of the flesh.
John Gill
20:29 Jesus saith unto him, Thomas,.... The word Thomas is omitted in the Alexandrian copy, and in Beza's ancient copy, and in some others, and in the Syriac, Arabic, and Ethiopic versions.
Because thou hast seen me, thou hast believed; which carries in it a tacit and gentle reproof for his unbelief, and suggests, that if he had not seen, he would not have believed; but is not so harsh as if that had been expressed; and which the Jews were wont to do in a severe manner (y).
"One said to R. Jochanan, expound Rabbi; for it is beautiful for thee to expound: for as thou sayest, so I see: he replied to him, Raka, , "if thou seest not, thou wilt not believe".''
Christ here allows that Thomas had believed, that he was risen from the dead, and that he was his Lord and God; and though his faith was late and slow, it was sure and certain, and was appropriating; it was a faith of interest, though upon sight, and not on hearing, or the report of the other disciples: now faith on sight may be in persons who have no true spiritual faith; as in some that saw both the person and miracles of Christ on earth, and in others who will see him come in the clouds of heaven; and it has been in others who have truly believed in Christ, as the apostles of the Lamb: but yet, though it may be, as in many it has been, right, yet not so commendable as that without it. From hence may be observed, that Christ allows of the epithets and titles given him by Thomas, and therefore must be Lord and God; and approves of Thomas's faith, and therefore that must be right; though he prefers faith without personal sight of him to it, in the next clause.
Blessed are they that have not seen, and yet have believed. The author of the apocryphal book of 2 Esdras 1:37 says of
"the people to come, whose little ones rejoice in gladness'',
in the person of the Almighty Lord, "though they have not seen me with bodily eyes, yet in spirit they believe the thing that I say". It seems as if there were some at this time in the city of Jerusalem, who firmly believed that Christ was risen from the dead, upon the testimony of others, though they had not seen him themselves. Faith without sight, in other respects, may be considered as opposed to the beatific vision in heaven; and as destitute of sensible communion with God; and as giving credit to doctrines and things above carnal sense and reason; such as the doctrines of the Trinity, the sonship of Christ, his incarnation, and the union of the two natures in him, and the resurrection of the dead; and as believing whatever is said in the word of God, upon the credit of his testimony; and which has for its objects things past, as what were done in eternity, in the council and covenant of grace; the works of creation and providence in time, the birth, sufferings, death, and resurrection of Christ; and also things present, Christ, and the blessings of grace, and things to come, the invisible glories of the other world. Now such are happy that have true faith in these things, for they enjoy many blessings now, as a justifying righteousness, pardon of sin, adoption, freedom of access to God, and security from condemnation; they have spiritual peace, joy, and comfort in their souls, and shall at last be saved with an everlasting salvation.
(y) T. Bab. Bava Bathra, fol. 75. 1. & Sanhedrin, fol. 100. 1.
Robert Jamieson, A. R. Fausset and David Brown
20:29 because thou hast seen me, thou hast believed--words of measured commendation, but of indirect and doubtless painfully--felt rebuke: that is, 'Thou hast indeed believed; it is well: it is only on the evidence of thy senses, and after peremptorily refusing all evidence short of that.'
blessed they that have not seen, and yet have believed--"Wonderful indeed and rich in blessing for us who have not seen Him, is this closing word of the Gospel" [ALFORD].
20:3020:30: Բազում եւ ա՛յլ նշանս արար Յիսուս առաջի աշակերտացն իւրոց՝ որ ո՛չ է գրեալ ՚ի գիրս յայսմիկ[2049]։ [2049] Օրինակ մի. Եւ այլ նշանս եցոյց Յիսուս։ Ոմանք. ՚Ի գիրսս յայսոսիկ։
30. Իր աշակերտների առաջ Յիսուս բազում այլ նշաններ էլ արեց, որոնք այս գրքում գրուած չեն:
30 Յիսուս շատ ուրիշ նշաններ ալ ըրաւ իր աշակերտներուն առջեւ, որոնք այս գրքին մէջ գրուած չեն։
Բազում եւ այլ նշանս արար Յիսուս առաջի աշակերտաց իւրոց, որ ոչ է գրեալ ի գիրս յայսմիկ:

20:30: Բազում եւ ա՛յլ նշանս արար Յիսուս առաջի աշակերտացն իւրոց՝ որ ո՛չ է գրեալ ՚ի գիրս յայսմիկ[2049]։
[2049] Օրինակ մի. Եւ այլ նշանս եցոյց Յիսուս։ Ոմանք. ՚Ի գիրսս յայսոսիկ։
30. Իր աշակերտների առաջ Յիսուս բազում այլ նշաններ էլ արեց, որոնք այս գրքում գրուած չեն:
30 Յիսուս շատ ուրիշ նշաններ ալ ըրաւ իր աշակերտներուն առջեւ, որոնք այս գրքին մէջ գրուած չեն։
zohrab-1805▾ eastern-1994▾ western am▾
20:3030: Много сотворил Иисус пред учениками Своими и других чудес, о которых не писано в книге сей.
20:30  πολλὰ μὲν οὗν καὶ ἄλλα σημεῖα ἐποίησεν ὁ ἰησοῦς ἐνώπιον τῶν μαθητῶν [αὐτοῦ], ἃ οὐκ ἔστιν γεγραμμένα ἐν τῶ βιβλίῳ τούτῳ·
20:30. Πολλὰ ( To-much ) μὲν (indeed) οὖν (accordingly) καὶ (and) ἄλλα ( to-other ) σημεῖα (to-signlets-of) ἐποίησεν (it-did-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐνώπιον (in-looked) τῶν (of-the-ones) μαθητῶν, (of-learners," ἃ ( to-which ) οὐκ (not) ἔστιν (it-be) γεγραμμένα ( having-had-come-to-be-scribed ) ἐν (in) τῷ (unto-the-one) βιβλίῳ (unto-a-paperlet) τούτῳ: (unto-the-one-this)
20:30. multa quidem et alia signa fecit Iesus in conspectu discipulorum suorum quae non sunt scripta in libro hocMany other signs also did Jesus in the sight of his disciples, which are not written in this book.
30. Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book:
20:30. Jesus also accomplished many other signs in the sight of his disciples. These have not been written in this book.
20:30. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

30: Много сотворил Иисус пред учениками Своими и других чудес, о которых не писано в книге сей.
20:30  πολλὰ μὲν οὗν καὶ ἄλλα σημεῖα ἐποίησεν ὁ ἰησοῦς ἐνώπιον τῶν μαθητῶν [αὐτοῦ], ἃ οὐκ ἔστιν γεγραμμένα ἐν τῶ βιβλίῳ τούτῳ·
20:30. multa quidem et alia signa fecit Iesus in conspectu discipulorum suorum quae non sunt scripta in libro hoc
Many other signs also did Jesus in the sight of his disciples, which are not written in this book.
20:30. Jesus also accomplished many other signs in the sight of his disciples. These have not been written in this book.
20:30. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
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
30: - 31: Здесь Иоанн дает первое заключение к своему Евангелию. Он замечает, имея в виду неполноту своего повествования о жизни Христа, что Христос совершил и много других чудес или, правильнее, знамений (shmeia), которые однако не упомянуты в этой книге, т. е. в его Евангелии. Чудеса или знамения Господь совершал пред учениками Своими. Это не значит, чтобы и весь народ не был их свидетелем, а сказано Иоанном для того, чтобы внушить своим читателям - христианам доверие к апостолам, которые были руководителями христиан, чтобы выяснить, что проповедь апостолов о Христе как о Боге воплотившемся основана на многочисленных свидетельствах, какие дал им о Своем божественном достоинстве Христос.

Сие же - т. е. имеющиеся у Иоанна повествования о знамениях совершенных Христом.

Дабы вы уверовали. Так как Иоанн писал Евангелие уже для верующих во Христа, то правильным будет признать здесь другое чтение: дабы вы веровали, т. е. продолжали веровать (ϊna pisteuhte, а не pisteushte): такое чтение подтверждается и другими кодексами (см. у Тишендорфа). Веровать же нужно по апостолу в то, что Иисус есть Христос, Мессия, которого ожидали иудеи, и в то же время Сын Божий, каким иудеи не захотели Его признать и Которого после не видели во Христе многие христианские еретики. Только такая вера во Христа как Сына Божия и может дать человеку вечную жизнь. Эта жизнь получается во имя Его - правильнее: жизнь имеется, заключается в имени Его. Раз мы нашли во Христе истинного Сына Божия, то мы через это имеем уже истинную, вечную жизнь (ср. 1:12).
Adam Clarke: Commentary on the Bible - 1831
20:30: Many other signs truly did Jesus, etc. - That is, besides the two mentioned here. Joh 20:19, Joh 20:26, viz. Christ's entering into the house in a miraculous manner twice, notwithstanding the doors were fast shut: see on Joh 20:19 (note). The other miracles which our Lord did, and which are not related here, were such as were necessary to the disciples only, and therefore not revealed to mankind at large. There is nothing in the whole revelation of God but what is for some important purpose, and there is nothing left out that could have been of any real use.
Albert Barnes: Notes on the Bible - 1834
20:30: Other signs - Other miracles. Many were recorded by the other evangelists, and many which he performed were never recorded, Joh 21:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: Joh 21:25; Luk 1:3, Luk 1:4; Rom 15:4; Co1 10:11; Ti2 3:15-17; Pe2 3:1, Pe2 3:2; Jo1 1:3, Jo1 1:4, Jo1 5:13
Geneva 1599
20:30 (9) And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
(9) To believe in Christ, the Son of God and our only saviour, is the goal of the doctrine of the gospel, and especially of the true account of the resurrection.
John Gill
20:30 And many other signs truly did Jesus,.... Besides these wonderful appearances to his disciples once and again, when the doors were shut about them: and which signs refer not to what was done before, but after his resurrection; and which he did,
in the presence of his disciples; for he appeared to, and conversed with no other but them after his resurrection:
which are not written in this book; of John's Gospel; though they may be elsewhere; such as his appearing to the two disciples going to Emmaus, and to the eleven on a mountain in Galilee, and to five hundred brethren at once, which other inspired writers speak of: and many there are which he did; which are not particularly written in this, nor in any other book; for he was seen of his disciples forty days, and showed himself alive, by many infallible proofs; all of which are not recorded.
John Wesley
20:30 Jesus wrought many miracles, which are not written in this book - Of St. John, nor indeed of the other evangelists.
Robert Jamieson, A. R. Fausset and David Brown
20:30 FIRST CLOSE OF THIS GOSPEL. (Jn 20:30-31)
many other signs--miracles.
20:3120:31: Այլ այս՝ ա՛յնչափ ինչ գրեցաւ, զի հաւատայցէք եթէ Յիսուս Քրիստոս է Որդի՛ Աստուծոյ. եւ զի հաւատայցէք, եւ զկեանսն յաւիտենականս ընդունիցիք յանուն նորա[2050]։[2050] Յօրինակին պակասէր. Այնչափ ինչ գրեցաւ։ Ոմանք. Յաւիտենականս ունիցիք յանուն։
31. Այլ այսքանը գրուեց, որ դուք հաւատաք, թէ Յիսուս Քրիստոսն է՝ Աստծու Որդին. նաեւ՝ որպէսզի հաւատաք ու նրա անունով յաւիտենական կեանքն ընդունէք:
31 Բայց ասոնք գրուեցան, որպէս զի հաւատաք թէ Յիսուսը Քրիստոսն է, Աստուծոյ Որդին եւ որպէս զի հաւատալով կեանք ունենաք անոր անունովը։
Այլ այս այնչափ ինչ գրեցաւ, զի հաւատայցէք եթէ Յիսուս` Քրիստոս է, Որդի Աստուծոյ. եւ զի հաւատայցէք, եւ զկեանսն յաւիտենականս ընդունիցիք յանուն նորա:

20:31: Այլ այս՝ ա՛յնչափ ինչ գրեցաւ, զի հաւատայցէք եթէ Յիսուս Քրիստոս է Որդի՛ Աստուծոյ. եւ զի հաւատայցէք, եւ զկեանսն յաւիտենականս ընդունիցիք յանուն նորա[2050]։
[2050] Յօրինակին պակասէր. Այնչափ ինչ գրեցաւ։ Ոմանք. Յաւիտենականս ունիցիք յանուն։
31. Այլ այսքանը գրուեց, որ դուք հաւատաք, թէ Յիսուս Քրիստոսն է՝ Աստծու Որդին. նաեւ՝ որպէսզի հաւատաք ու նրա անունով յաւիտենական կեանքն ընդունէք:
31 Բայց ասոնք գրուեցան, որպէս զի հաւատաք թէ Յիսուսը Քրիստոսն է, Աստուծոյ Որդին եւ որպէս զի հաւատալով կեանք ունենաք անոր անունովը։
zohrab-1805▾ eastern-1994▾ western am▾
20:3131: Сие же написано, дабы вы уверовали, что Иисус есть Христос, Сын Божий, и, веруя, имели жизнь во имя Его.
20:31  ταῦτα δὲ γέγραπται ἵνα πιστεύ[ς]ητε ὅτι ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῶ ὀνόματι αὐτοῦ.
20:31. ταῦτα (to-the-one-these) δὲ (moreover) γέγραπται (it-had-come-to-be-scribed) ἵνα (so) πιστεύητε (ye-might-trust-of) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἐστὶν (it-be) ὁ (the-one) χριστὸς (Anointed) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) ἵνα (so) πιστεύοντες ( trusting-of ,"ζωὴν (to-a-lifing) ἔχητε (ye-might-hold) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) αὐτοῦ. (of-it)
20:31. haec autem scripta sunt ut credatis quia Iesus est Christus Filius Dei et ut credentes vitam habeatis in nomine eiusBut these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.
31. but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name.
20:31. But these things have been written, so that you may believe that Jesus is the Christ, the Son of God, and so that, in believing, you may have life in his name.
20:31. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name:

31: Сие же написано, дабы вы уверовали, что Иисус есть Христос, Сын Божий, и, веруя, имели жизнь во имя Его.
20:31  ταῦτα δὲ γέγραπται ἵνα πιστεύ[ς]ητε ὅτι ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῶ ὀνόματι αὐτοῦ.
20:31. haec autem scripta sunt ut credatis quia Iesus est Christus Filius Dei et ut credentes vitam habeatis in nomine eius
But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.
20:31. But these things have been written, so that you may believe that Jesus is the Christ, the Son of God, and so that, in believing, you may have life in his name.
20:31. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:31: That ye might believe - What is here recorded is to give a full proof of the Divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead; and that through him every believer might have eternal life.
Life - Several MSS., versions, and fathers read eternal life, and this is undoubtedly the meaning of the word, whether the various reading be admitted or not.
Grotius has conjectured that the Gospel, as written by St. John, ended with this chapter, and that the following chapter was added by the Church of Ephesus. This conjecture is supported by nothing in antiquity. It is possible that these two last verses might have formerly been at the conclusion of the last chapter, as they bear a very great similarity to those that are found there; and it is likely that their true place is between the 24th and 25th verses of the succeeding chapter; with the latter of which they in every respect correspond, and with it form a proper conclusion to the book. Except this correspondence, there is no authority for changing their present position.
After reading the Gospel of John, his first Epistle should be next taken up: it is written exactly in the same spirit, and keeps the same object steadily in view. As John's Gospel may be considered a supplement to the other evangelists, so his first Epistle may be considered a supplement and continuation to his own Gospel. In some MSS. the epistles follow this Gospel, not merely because the transcribers wished to have all the works of the same writer together, but because there was such an evident connection between them. The first Epistle is to the Gospel as a pointed and forcible application is to an interesting and impressive sermon.
Albert Barnes: Notes on the Bible - 1834
20:31: These are written - Those recorded in this gospel.
That ye might believe ... - This is a clue to the design which John had in view in writing this gospel. The whole scope or end of the book is to accomplish two objects:
1. To prove that Jesus was the Messiah; and,
2. That they who looked at the proof might be convinced and have eternal life.
This design is kept in view throughout the book. The miracles, facts, arguments, instructions, and conversations of our Lord all tend to this. This point had not been kept in view so directly by either of the other evangelists, and it was reserved for the last of the apostles to collect those arguments, and make out a connected demonstration that Jesus was the Messiah. If this design of John is kept steadily in view, it will throw much light on the book, and the argument is unanswerable, framed after the strictest rules of reasoning, infinitely beyond the skill of man, and having throughout the clearest evidence of demonstration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:31: these: Joh 20:28, Joh 1:49, Joh 6:69, Joh 6:70, Joh 9:35-38; Psa 2:7, Psa 2:12; Mat 16:16, Mat 27:54; Luk 1:4; Act 8:37, Act 9:20; Rom 1:3, Rom 1:4; Jo1 4:15, Jo1 5:1, Jo1 5:10, Jo1 5:20; Jo2 1:9; Rev 2:18
believing: Joh 3:15, Joh 3:16, Joh 3:18, Joh 3:36, Joh 5:24, Joh 5:39, Joh 5:40, Joh 6:40, Joh 10:10; Mar 16:16; Pe1 1:9; Jo1 2:23-25, Jo1 5:10-13
through: Luk 24:47; Act 3:16, Act 10:43, Act 13:38, Act 13:39
John Gill
20:31 But these are written,..... The several ends of recording what is written in this book, in proof of Christ's resurrection, are as follow: one is,
that ye might believe that Jesus is the Christ, the Son of God; that Jesus, who was diminutively called Jesus, the son of Mary, the son of Joseph, the carpenter's son, Jesus of Nazareth, and of Galilee, was the Christ, or true Messiah; which signifies anointed, and takes in all his offices of prophet, priest, and King, to which he was anointed; and is an article of faith of the greatest importance; and is to be believed through the signs proving his resurrection, who, according to the Scriptures, was to rise again; and which, by the signs here recorded, it appears he is risen indeed, and therefore must be the true Messiah of the prophets, and also "the Son of God"; which was a known title of the Messiah among the Jews; and is not a name of office, but of nature and relation to God, and designs Christ in his divine nature, or as a divine person; and is an article of great moment, and well attested, by God, by angels, and men; and receives a further confirmation by the resurrection of Christ, who is thereby declared to be the Son of God with power; and with this view did this evangelist write the signs, proving it, herein to be found. And his other end in recording them, is,
and that believing ye might have life through his name: believers have their spiritual and eternal life through Christ; their life of grace, of justification on him, of sanctification from him, and communion with him; the support and maintenance of their spiritual life, and all the comforts of it: and also their life of glory, or eternal life, they have through, or in his name; it lies in his person, it comes to them through him as the procuring cause of it; it is for his sake bestowed upon them, yea, it is in his hands to give it, and who does give it to all that believe: not that believing is the cause of their enjoyment of this life, or is their title to it, which is the name, person, blood, and righteousness of Christ; but faith is the way and means in which they enjoy it; and therefore these signs are written by the evangelist for the encouragement of this faith in Christ, which is of such use in the enjoyment of life, in, through, and from him. Beza's ancient copy, two of Stephens's, the Coptic, Syriac, Arabic, Persic, and Ethiopic versions read, "eternal life".
John Wesley
20:31 But these things are written that ye may believe - That ye may be confirmed in believing. Faith cometh sometimes by reading; though ordinarily by hearing.
Robert Jamieson, A. R. Fausset and David Brown
20:31 But these are written--as sufficient specimens.
the Christ, the Son of God--the one His official, the other His personal, title.
believing . . . may have life--(See on Jn 6:51-54).