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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have divers excellent discourses of our Saviour's upon various occasions, many of which are to the same purport with what we had in Matthew upon other the like occasions; for we may suppose that our Lord Jesus preached the same doctrines, and pressed the same duties, at several times, in several companies, and that one of the evangelists took them as he delivered them at one time and another at another time; and we need thus to have precept upon precept, line upon line. Here, I. Christ warns his disciples to take heed of hypocrisy, and of cowardice in professing Christianity and preaching the gospel, ver. 1-12. II. He gives a caution against covetousness, upon occasion of a covetous motion made to him, and illustrates that caution by a parable of a rich man suddenly cut off by death in the midst of his worldly projects and hopes, ver. 13-21. III. He encourages his disciples to cast all their care upon God, and to live easy in a dependence upon his providence, and exhorts them to make religion their main business, ver. 22-34. IV. He stirs them up to watchfulness for their Master's coming, from the consideration of the reward of those who are then found faithful, and the punishment of those who are found unfaithful, ver. 35-48. V. He bids them expect trouble and persecution, ver. 49-53. VI. He warns the people to observe and improve the day of their opportunities and to make their peace with God in time, ver. 54-59.
Adam Clarke: Commentary on the Bible - 1831
Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, Luk 12:1-5. Excites them to have confidence in Divine providence, Luk 12:6, Luk 12:7. Warns them against denying him, or betraying his cause, Luk 12:8, Luk 12:9. Of the blasphemy against the Holy Ghost, Luk 12:10. Promises direction and support in persecution, Luk 12:11, Luk 12:12. Warns the people against covetousness, Luk 12:13-15. Parable of the rich man who pulled down his granaries to build greater, Luk 12:16-21. Cautions against carking cares and anxieties, Luk 12:22-32. The necessity of living to God, and in reference to eternity, Luk 12:33-40. At the request of Peter, he farther explains the preceding discourse, Luk 12:41-48. The effects that should be produced by the preaching of the Gospel, Luk 12:49-53. The signs of the times, Luk 12:54-57. The necessity of being prepared to appear before the judgment seat of God, Luk 12:58, Luk 12:59.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 12:1, Christ preaches to his apostles to avoid hypocrisy, and fearfulness in publishing his doctrine; Luk 12:13, warns the people to beware of covetousness, by the parable of the rich man who set up greater barns; Luk 12:22, We must not be over careful of earthly things, Luk 12:31. but seek the kingdom of God; Luk 12:33, give alms; Luk 12:35, be ready at a knock to open to our Lord whensoever he comes; Luk 12:41, Christ's ministers are to see to their charges, Luk 12:49. and look for persecution; Luk 12:54, The people must take this time of grace; Luk 12:57, because it is a fearful thing to die without reconciliation.
12:112:1: Որովք ՚ի կուտել բիւրաւորաց ժողովրդեանն՝ մինչեւ կոխե՛լ զմիմեանս։ Սկսաւ ասել ցաշակերտսն իւր. Նախ՝ զգո՛յշ լերուք անձանց ՚ի խմորոյ սադուկեցւոցն, որ է կեղծաւորութիւն[1282]։[1282] Ոմանք. ՚Ի խմորոյ փարիսեցւոցն, որ է։
1 Մինչ Յիսուսի շուրջը բիւրաւոր ժողովուրդ հաւաքուեց՝ իրար կոխոտելու աստիճան, նա սկսեց նախ իր աշակերտներին ասել. «Նախ դուք ձեզ զգո՛յշ պահեցէք փարիսեցիների խմորից, որ կեղծաւորութիւնն է,
12 Այն միջոցին երբ բիւրաւոր ժողովուրդներ վրան ժողվուեցան՝ գրեթէ մէկզմէկ կը կոխէին՝ ըսաւ իր աշակերտներուն. «Ամենէն առաջ ինքզինքնիդ զգոյշ պահեցէք փարիսեցիներուն խմորէն, որ է կեղծաւորութիւն։
Որովք ի կուտել բիւրաւորաց ժողովրդեանն մինչեւ կոխել զմիմեանս, սկսաւ ասել ցաշակերտսն իւր. Նախ զգոյշ լերուք անձանց ի խմորոյ փարիսեցւոցն, որ է կեղծաւորութիւն:

12:1: Որովք ՚ի կուտել բիւրաւորաց ժողովրդեանն՝ մինչեւ կոխե՛լ զմիմեանս։ Սկսաւ ասել ցաշակերտսն իւր. Նախ՝ զգո՛յշ լերուք անձանց ՚ի խմորոյ սադուկեցւոցն, որ է կեղծաւորութիւն[1282]։
[1282] Ոմանք. ՚Ի խմորոյ փարիսեցւոցն, որ է։
1 Մինչ Յիսուսի շուրջը բիւրաւոր ժողովուրդ հաւաքուեց՝ իրար կոխոտելու աստիճան, նա սկսեց նախ իր աշակերտներին ասել. «Նախ դուք ձեզ զգո՛յշ պահեցէք փարիսեցիների խմորից, որ կեղծաւորութիւնն է,
12 Այն միջոցին երբ բիւրաւոր ժողովուրդներ վրան ժողվուեցան՝ գրեթէ մէկզմէկ կը կոխէին՝ ըսաւ իր աշակերտներուն. «Ամենէն առաջ ինքզինքնիդ զգոյշ պահեցէք փարիսեցիներուն խմորէն, որ է կեղծաւորութիւն։
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12:11: Между тем, когда собрались тысячи народа, так что теснили друг друга, Он начал говорить сперва ученикам Своим: берегитесь закваски фарисейской, которая есть лицемерие.
12:1  ἐν οἷς ἐπισυναχθεισῶν τῶν μυριάδων τοῦ ὄχλου, ὥστε καταπατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον, προσέχετε ἑαυτοῖς ἀπὸ τῆς ζύμης, ἥτις ἐστὶν ὑπόκρισις, τῶν φαρισαίων.
12:1. Ἐν (In) οἷς ( unto-which ) ἐπισυναχθεισῶν ( of-having-been-led-together-upon ) τῶν (of-the-ones) μυριάδων (of-myriads) τοῦ (of-the-one) ὄχλου, (of-a-crowd,"ὥστε (as-also) καταπατεῖν (to-tread-down-unto) ἀλλήλους , ( to-one-to-other ," ἤρξατο ( it-firsted ) λέγειν (to-forth) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) πρῶτον (to-most-before,"Προσέχετε (Ye-should-hold-toward) ἑαυτοῖς (unto-selves) ἀπὸ (off) τῆς (of-the-one) ζύμης, (of-a-leaven,"ἥτις (which-a-one) ἐστὶν (it-be) ὑπόκρισις, (a-separating-under) τῶν (of-the-ones) Φαρισαίων . ( of-Faris-belonged )
12:1. multis autem turbis circumstantibus ita ut se invicem conculcarent coepit dicere ad discipulos suos adtendite a fermento Pharisaeorum quae est hypocrisisAnd when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: Beware ye of the leaven of the Pharisees, which is hypocrisy.
1. In the mean time, when the many thousands of the multitude were gathered together, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
12:1. Then, as great crowds were standing so close that they were stepping on one another, he began to say to his disciples: “Beware of the leaven of the Pharisees, which is hypocrisy.
12:1. In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy:

1: Между тем, когда собрались тысячи народа, так что теснили друг друга, Он начал говорить сперва ученикам Своим: берегитесь закваски фарисейской, которая есть лицемерие.
12:1  ἐν οἷς ἐπισυναχθεισῶν τῶν μυριάδων τοῦ ὄχλου, ὥστε καταπατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον, προσέχετε ἑαυτοῖς ἀπὸ τῆς ζύμης, ἥτις ἐστὶν ὑπόκρισις, τῶν φαρισαίων.
12:1. multis autem turbis circumstantibus ita ut se invicem conculcarent coepit dicere ad discipulos suos adtendite a fermento Pharisaeorum quae est hypocrisis
And when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: Beware ye of the leaven of the Pharisees, which is hypocrisy.
12:1. Then, as great crowds were standing so close that they were stepping on one another, he began to say to his disciples: “Beware of the leaven of the Pharisees, which is hypocrisy.
12:1. In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В следующем далее отделе (до 13-го ст.) ев. Лука держится Евангелия Матфея или того источника, который был близок к этому Евангелию (ср Мф X, 17-33). - Берегитесь закваски фарисейской - см. Мф ХVI, 6. - Которая есть лицемерие, - т. е. берегитесь потому, что эта закваска, проникающая всю натуру фарисея, есть лицемерие (ср. Мф VI, 2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. 4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. 8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (v. 1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (ch. xi. 29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa. lx. 8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.

II. The instructions which he gave his followers, in the hearing of this auditory.

1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,

(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."

(2.) A good reason against it: "For there is nothing covered that shall not be revealed, v. 2, 3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Eccl. x. 20), and your folly and falsehood will be made manifest." The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Eccl. xii. 14; Rom. ii. 16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.

2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make v. 2, 3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal. i. 10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,

(1.) "The power of your enemies is a limited power (v. 4): I say unto you, my friends" (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.

(2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (v. 5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him." "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."

(3.) The lives of good Christians and good ministers are the particular care of divine Providence, v. 6, 7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (v. 7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."

(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," v. 8, 9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev. xiv. 10), who will give them no relief.

(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, v. 10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Acts ii. 33; v. 32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach." The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1 Cor. xiv. 22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.

(6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, v. 11, 12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer," [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually." [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."
Adam Clarke: Commentary on the Bible - 1831
12:1: An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered.
Leaven of the Pharisees - See Mat 16:1-12.
Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both.
Albert Barnes: Notes on the Bible - 1834
12:1: In the mean time - While he was discoursing with the scribes and Pharisees, as recorded in the last chapter.
An innumerable multitude - The original word is "myriad's," or ten thousands. It is used here to signify that there was a great crowd or collection of people, who were anxious to hear him. Multitudes were attracted to the Saviour's ministry, and it is worthy of remark that he never had more to hear him than when he was most faithful and severe in his reproofs of sinners. Men's consciences are on the side of the faithful reprover of their sins; and though they deeply feel the reproof, yet they will still respect and hear him that reproves.
To his disciples first of all - This does not mean that his disciples were, before all others, to avoid hypocrisy, but that this was the "first" or chief thing of which they were to beware. The meaning is this: "He said to his disciples, "Above all things beware," etc.
The leaven - See the notes at Mat 16:6.
Which is hypocrisy - See the notes at Mat 7:5. Hypocrisy is like leaven or yeast, because:
1. It may exist without being immediately detected. Leaven mixed in flour is not known until it produces its effects.
2. It is insinuating. Leaven will soon pervade the whole mass. So hypocrisy will, if undetected and unremoved, soon pervade all our exercises and feelings.
3. It is swelling. It puffs us up, and fills us with pride and vanity. No man is more proud than the hypocrite, and none is more odious to God. When Jesus cautions them to beware of "the leaven of the Pharisees," he means that they should be cautious about imbibing their spirit and becoming like them. The religion of Jesus is one of sincerity, of humility, of an entire want of disguise. The humblest man is the best Christian, and he who has the least disguise is most like his Master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: an: Luk 5:1, Luk 5:15, Luk 6:17; Act 21:20 *Gr.
trode: Kg2 7:17
first: Co1 15:3; Jam 3:17
Beware: Mat 16:6-12; Mar 8:15-21; Co1 5:7, Co1 5:8
which: Luk 12:56, Luk 11:44; Job 20:5, Job 27:8, Job 36:13; Isa 33:14; Jam 3:17; Pe1 2:1
Geneva 1599
12:1 In (1) the mean time, when there were gathered together (a) an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
(1) The faithful teachers of God's word, who are appointed by him for his people, must both take good heed of those who corrupt the purity of doctrine with smooth speech, and also take pains through the help of God to set forth sincere doctrine, openly and without fear.
(a) Literally, "ten thousand of people", a certain number which is given for an uncertain number.
John Gill
12:1 In the mean time,.... While Christ was discoursing with the Pharisees, and they were using him in the vilest manner, throwing out their invectives against him in order to draw off the people from him:
when there were gathered together an innumerable multitude of people. There were "myriads" of them, as in the original text, and a myriad is ten thousand; the meaning is, that there were several thousands of them:
insomuch that they trod one upon another; striving to get near to Christ, either to see his person, or to hear his discourses; and particularly, what he would say to the Pharisees, who had fallen upon him in so violent a manner:
he began to say unto his disciples first of all; he directed his discourse not to the Pharisees, nor to the multitude, but to his disciples in the first place; at least, chiefly to them; for whom he had a regard, who were his dear friends, and were to be the preachers of his Gospel every where; and therefore it was proper that they should be aware of the dissembling arts of the Scribes and Pharisees, and have their minds fortified against approaching dangers, persecutions, and death itself: the last phrase, "first of all", is omitted in the Vulgate Latin version; and by all the Oriental versions, it is joined to the next clause, and read thus, "especially", or
before all things, beware of the leaven of the Pharisees, which is hypocrisy; expressed both in their doctrines, and in their lives; which carried a great show of piety and holiness, but was in appearance only: very aptly is hypocrisy in doctrine and manners, compared to leaven; which at first is small and little, but gradually increases and spreads itself, and lies hid and covered, and is not easily discerned, nor its influence and effects observed; but in time, it infects and corrupts the whole of men's principles and practices, and puffs and swells them up with a vain opinion of themselves; and when our Lord bids his disciples beware of it, his meaning not only is, that they take heed that they were not infected with it themselves, but that they were not imposed upon by the specious pretences of these artful and designing men.
John Wesley
12:1 He said to his disciples first - But afterward Lk 12:54 to all the people. Mt 16:6.
Robert Jamieson, A. R. Fausset and David Brown
12:1 WARNING AGAINST HYPOCRISY. (Lk 12:1-12)
meantime--in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.
his disciples first of all--afterwards to "the multitudes" (Lk 12:54).
covered--from the view.
12:212:2: Զի ո՛չինչ է ՚ի ծածուկ՝ որ ոչ յայտնեսցի, եւ գաղտնի՝ որ ո՛չ ծանիցի[1283]։ [1283] Ոմանք. Ոչինչ է ծածուկ։
2 որովհետեւ չկայ ծածուկ բան, որ չյայտնուի, եւ գաղտնի բան, որ չիմացուի,
2 Վասն զի բան մը չկայ ծածուկ՝ որ պիտի չյայտնուի եւ գաղտուկ՝ որ չգիտցուի։
Զի ոչինչ է ի ծածուկ որ ոչ յայտնեսցի, եւ գաղտնի` որ ոչ ծանիցի:

12:2: Զի ո՛չինչ է ՚ի ծածուկ՝ որ ոչ յայտնեսցի, եւ գաղտնի՝ որ ո՛չ ծանիցի[1283]։
[1283] Ոմանք. Ոչինչ է ծածուկ։
2 որովհետեւ չկայ ծածուկ բան, որ չյայտնուի, եւ գաղտնի բան, որ չիմացուի,
2 Վասն զի բան մը չկայ ծածուկ՝ որ պիտի չյայտնուի եւ գաղտուկ՝ որ չգիտցուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: Нет ничего сокровенного, что не открылось бы, и тайного, чего не узнали бы.
12:2  οὐδὲν δὲ συγκεκαλυμμένον ἐστὶν ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται.
12:2. Οὐδὲν (Not-moreover-one) δὲ (moreover) συγκεκαλυμμένον (having-had-come-to-be-shrouded-together) ἐστὶν (it-be) ὃ (to-which) οὐκ (not) ἀποκαλυφθήσεται, (it-shall-be-shrouded-off,"καὶ (and) κρυπτὸν (concealed) ὃ (to-which) οὐ (not) γνωσθήσεται. (it-shall-be-acquainted)
12:2. nihil autem opertum est quod non reveletur neque absconditum quod non sciaturFor there is nothing covered that shall not be revealed: nor hidden that shall not be known.
2. But there is nothing covered up, that shall not be revealed: and hid, that shall not be known.
12:2. For there is nothing covered, which will not be revealed, nor anything hidden, which will not be known.
12:2. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
For there is nothing covered, that shall not be revealed; neither hid, that shall not be known:

2: Нет ничего сокровенного, что не открылось бы, и тайного, чего не узнали бы.
12:2  οὐδὲν δὲ συγκεκαλυμμένον ἐστὶν ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται.
12:2. nihil autem opertum est quod non reveletur neque absconditum quod non sciatur
For there is nothing covered that shall not be revealed: nor hidden that shall not be known.
12:2. For there is nothing covered, which will not be revealed, nor anything hidden, which will not be known.
12:2. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В чем связь речи с предыдущим стихом? Несомненно, Господь указывает теперь на бесполезность лицемерия: все равно истина со временем непременно выйдет наружу (см. Мф Х, 26-27).
Adam Clarke: Commentary on the Bible - 1831
12:2: There is nothing covered - See the notes on Mat 5:15; Mat 10:26, Mat 10:27 (note); Mar 4:22 (note).
Albert Barnes: Notes on the Bible - 1834
12:2: Nothing covered - See the notes at Mat 10:26-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: Luk 8:17; Ecc 12:14; Mat 10:26; Mar 4:22; Rom 2:16; Co1 4:5; Co2 5:10; Rev 20:11, Rev 20:12
John Gill
12:2 For there is nothing covered that shall not be revealed,.... No sin, be it ever so secret or privately done, as nothing is more covered than hypocrisy, but what shall be detected sooner or later; if not in this world, which is often the case, yet the last judgment, and in the world to come:
neither hid, that shall not be known; for how careful soever men may be to hide their vices from others, they are known to God; who will bring every thing into judgment, and make manifest the secrets of all hearts. These were general sentences, which were used by Christ at different times, upon different occasions, and applied to particular cases; See Gill on Mt 10:26.
Robert Jamieson, A. R. Fausset and David Brown
12:2 hid--from knowledge. "Tis no use concealing anything, for all will one day come out. Give free and fearless utterance then to all the truth." (Compare 1Cor 4:3, 1Cor 4:5).
12:312:3: Վասն զի զոր ինչ ասիցէք ՚ի խաւարի, լսելի լիցի ՚ի լո՛յս. եւ զոր յունկանէն խօսեցարուք ՚ի շտեմարանս, քարոզեսցի ՚ի վերայ տանեաց[1284]։ [1284] Ոսկան. Վասն այսորիկ զոր ինչ ասի՛՛։ Ոմանք. Եւ զյունկանէ։
3 քանի որ, ինչ որ խաւարի մէջ ասէք, լսելի պիտի լինի լոյսի մէջ. եւ ինչ որ շտեմարաններում փսփսաք ականջների մէջ, պիտի քարոզուի տանիքների վրայ:
3 Ուստի ինչ որ մութ տեղը ըսիք, անիկա լոյս տեղը պիտի լսուի եւ այն որ ներքին սենեակներու մէջ ականջի խօսեցաք, տանիքներու վրայ պիտի քարոզուի»։
Վասն զի զոր ինչ ասիցէք ի խաւարի` լսելի լիցի ի լոյս. եւ զոր յունկանէն խօսեցարուք ի շտեմարանս` քարոզեսցի ի վերայ տանեաց:

12:3: Վասն զի զոր ինչ ասիցէք ՚ի խաւարի, լսելի լիցի ՚ի լո՛յս. եւ զոր յունկանէն խօսեցարուք ՚ի շտեմարանս, քարոզեսցի ՚ի վերայ տանեաց[1284]։
[1284] Ոսկան. Վասն այսորիկ զոր ինչ ասի՛՛։ Ոմանք. Եւ զյունկանէ։
3 քանի որ, ինչ որ խաւարի մէջ ասէք, լսելի պիտի լինի լոյսի մէջ. եւ ինչ որ շտեմարաններում փսփսաք ականջների մէջ, պիտի քարոզուի տանիքների վրայ:
3 Ուստի ինչ որ մութ տեղը ըսիք, անիկա լոյս տեղը պիտի լսուի եւ այն որ ներքին սենեակներու մէջ ականջի խօսեցաք, տանիքներու վրայ պիտի քարոզուի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Посему, что вы сказали в темноте, то услышится во свете; и что говорили на ухо внутри дома, то будет провозглашено на кровлях.
12:3  ἀνθ᾽ ὧν ὅσα ἐν τῇ σκοτίᾳ εἴπατε ἐν τῶ φωτὶ ἀκουσθήσεται, καὶ ὃ πρὸς τὸ οὗς ἐλαλήσατε ἐν τοῖς ταμείοις κηρυχθήσεται ἐπὶ τῶν δωμάτων.
12:3. ἀνθ' (Ever-a-one) ὧν ( of-which ) ὅσα ( to-which-a-which ) ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) εἴπατε (ye-had-said,"ἐν (in) τῷ (unto-the-one) φωτὶ (unto-a-light) ἀκουσθήσεται, (it-shall-be-heard,"καὶ (and) ὃ (to-which) πρὸς (toward) τὸ (to-the-one) οὖς (to-an-ear) ἐλαλήσατε (ye-spoke-unto) ἐν (in) τοῖς (unto-the-ones) ταμείοις (unto-dispenselets-of,"κηρυχθήσεται (it-shall-be-heralded) ἐπὶ (upon) τῶν (of-the-ones) δωμάτων. (of-buildings)
12:3. quoniam quae in tenebris dixistis in lumine dicentur et quod in aurem locuti estis in cubiculis praedicabitur in tectisFor whatsoever things you have spoken in darkness shall be published in the light: and that which you have spoken in the ear in the chambers shall be preached on the housetops.
3. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chambers shall be proclaimed upon the housetops.
12:3. For the things that you have spoken in darkness will be declared in the light. And what you have said in the ear in bedrooms will be proclaimed from the housetops.
12:3. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops:

3: Посему, что вы сказали в темноте, то услышится во свете; и что говорили на ухо внутри дома, то будет провозглашено на кровлях.
12:3  ἀνθ᾽ ὧν ὅσα ἐν τῇ σκοτίᾳ εἴπατε ἐν τῶ φωτὶ ἀκουσθήσεται, καὶ ὃ πρὸς τὸ οὗς ἐλαλήσατε ἐν τοῖς ταμείοις κηρυχθήσεται ἐπὶ τῶν δωμάτων.
12:3. quoniam quae in tenebris dixistis in lumine dicentur et quod in aurem locuti estis in cubiculis praedicabitur in tectis
For whatsoever things you have spoken in darkness shall be published in the light: and that which you have spoken in the ear in the chambers shall be preached on the housetops.
12:3. For the things that you have spoken in darkness will be declared in the light. And what you have said in the ear in bedrooms will be proclaimed from the housetops.
12:3. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Некоторые толкуют это в приложении к проповеди апостолов, сначала прикрывающейся, а потом, с победою христианства, возвещаемой открыто. Но проще и естественнее видеть здесь продолжение речи о бесполезности лицемерия: как ни скрывает лицемер свое душевное состояние, оно, в конце концов, все же обнаружится явно для всех. - Во свете, - т. е. при дневном свете.
Albert Barnes: Notes on the Bible - 1834
12:3
Shall be proclaimed upon the housetops - See the notes at Mat 10:27. The custom of making proclamation from the tops or roofs of houses still pRev_ails in the East. Dr. Thomson ("The Land and the Book," vol. i. p. 51, 52) says: "At the present day, local governors in country districts cause their commands thus to be published. Their proclamations are generally made in the evening, after the people have returned from their labors in the field. The public crier ascends the highest roof at hand, and lifts up his voice in a long-drawn call upon all faithful subjects to give ear and obey. He then proceeds to announce, in a set form, the will of their master, and demand obedience thereto."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: whatsoever: Job 24:14, Job 24:15; Ecc 10:12, Ecc 10:13, Ecc 10:20; Mat 12:36; Jde 1:14, Jde 1:15
proclaimed: The houses in Judea being flat-roofed, with a balustrade round about, were used for the purpose of taking the air, sleeping, and prayer, and, it seems, for announcing things in the most public manner. So among the Turks, a crier announces the hours of public worship from the minaret or tower of the mosque.
housetops: Mat 10:27
John Gill
12:3 Therefore whatsoever ye have spoken in darkness,.... In the most private manner, to one another:
shall be heard in the light; which makes all things manifest, the day shall declare it:
and that which ye have spoken in the ear in closets; whispered to persons in their bedchambers, and places of the most secret retirement;
shall be proclaimed upon the housetops; declared in the most public manner: in Mt 10:27 these words are so expressed, as to carry in them such a sense as this; that what was told the disciples by Christ, in the most private place and way, should be published by them, in the most free and open manner; See Gill on Mt 10:27.
John Wesley
12:3 Mt 10:27.
12:412:4: Բայց ձե՛զ ասեմ սիրելեաց իմոց. Մի՛ զարհուրիցիք յայնցանէ որ սպանանեն զմարմին, եւ յետ այնորիկ աւելի ինչ ո՛չ ունիցին առնել։
4 Բայց ասում եմ ձեզ՝ իմ սիրելիներին, մի՛ զարհուրէք նրանցից, որ մարմինն են սպանում եւ դրանից յետոյ աւելի բան անել չեն կարող,
4 «Բայց ձեզի՝ իմ բարեկամներուս, կ’ըսեմ. ‘Մի՛ վախնաք անոնցմէ՝ որ մարմինը կը սպաննեն ու անկէ աւելի բան մը ընելու կարողութիւն չունին։
Բայց ձեզ ասեմ սիրելեաց իմոց. Մի՛ զարհուրիցիք յայնցանէ որ սպանանեն զմարմին, եւ յետ այնորիկ աւելի ինչ ոչ ունիցին առնել:

12:4: Բայց ձե՛զ ասեմ սիրելեաց իմոց. Մի՛ զարհուրիցիք յայնցանէ որ սպանանեն զմարմին, եւ յետ այնորիկ աւելի ինչ ո՛չ ունիցին առնել։
4 Բայց ասում եմ ձեզ՝ իմ սիրելիներին, մի՛ զարհուրէք նրանցից, որ մարմինն են սպանում եւ դրանից յետոյ աւելի բան անել չեն կարող,
4 «Բայց ձեզի՝ իմ բարեկամներուս, կ’ըսեմ. ‘Մի՛ վախնաք անոնցմէ՝ որ մարմինը կը սպաննեն ու անկէ աւելի բան մը ընելու կարողութիւն չունին։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: Говорю же вам, друзьям Моим: не бойтесь убивающих тело и потом не могущих ничего более сделать;
12:4  λέγω δὲ ὑμῖν τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι.
12:4. Λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) τοῖς (unto-the-ones) φίλοις ( unto-cared ) μου, (of-me,"μὴ (Lest) φοβηθῆτε (ye-might-have-been-feareed-unto) ἀπὸ (off) τῶν (of-the-ones) ἀποκτεινόντων ( of-killing-off ) τὸ (to-the-one) σῶμα (to-a-body) καὶ (and) μετὰ (with) ταῦτα (to-the-ones-these) μὴ (lest) ἐχόντων ( of-holding ) περισσότερόν (to-more-abouted) τι (to-a-one) ποιῆσαι. (to-have-done-unto)
12:4. dico autem vobis amicis meis ne terreamini ab his qui occidunt corpus et post haec non habent amplius quod faciantAnd I say to you, my friends: Be not afraid of them who kill the body and after that have no more that they can do.
4. And I say unto you my friends, Be not afraid of them which kill the body, and after that have no more that they can do.
12:4. So I say to you, my friends: Do not be fearful of those who kill the body, and afterwards have no more that they can do.
12:4. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do:

4: Говорю же вам, друзьям Моим: не бойтесь убивающих тело и потом не могущих ничего более сделать;
12:4  λέγω δὲ ὑμῖν τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι.
12:4. dico autem vobis amicis meis ne terreamini ab his qui occidunt corpus et post haec non habent amplius quod faciant
And I say to you, my friends: Be not afraid of them who kill the body and after that have no more that they can do.
12:4. So I say to you, my friends: Do not be fearful of those who kill the body, and afterwards have no more that they can do.
12:4. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7: (См. Мф X, 28-31). До сих пор Господь говорил о лицемерах, теперь же обращается к друзьям Своим. От них Он ждет не лицемерной преданности, а открытого и честного, безбоязненного служения.
Adam Clarke: Commentary on the Bible - 1831
12:4: Kill the body - See on Mat 10:28 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: my: Sol 5:1, Sol 5:16; Isa 41:8; Joh 15:14; Jam 2:23
Be: Isa 51:7-13; Jer 1:8, Jer 1:17, Jer 26:14, Jer 26:15; Eze 2:6; Dan 3:16, Dan 3:17; Mat 10:28; Act 4:13, Act 20:24; Phi 1:28; Pe1 3:14; Rev 2:10
Geneva 1599
12:4 (2) And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
(2) Although hypocrites have princes to execute their cruelty, yet there is no reason why we should be afraid of them, even by the smallest amount that may be, seeing that they can do nothing except that which pleases God, and God does not will anything that may be against the salvation of his elect.
John Gill
12:4 And I say unto you, my friends,.... Whom he dearly loved, and had taken into the greatest intimacy and familiarity; making known to them whatever he had heard from his Father; giving them the best instructions, the most faithful and friendly advice, and proper precautions; all which, and more, showed them to be his friends, and for whom he after laid down his life:
be not afraid of them that kill the body; though he would have them beware of the Pharisees, he would not have them be afraid of them; he would have them know them, and avoid their hypocrisy, and guard against it; but not fear them, or the worst they could do unto them, which was to kill the body; and that they had no need to be afraid of, since at death, their souls would be immediately happy, in the enjoyment and vision of God; and their bodies would sleep in Jesus, and be raised in the resurrection morn, and be united to their souls, and be both for ever blessed:
and after that have no more that they can do; they have nothing more to kill, or which they can put to pain or misery; the soul is out of their reach, is an immortal spirit, and cannot be hurt or destroyed by them.
John Wesley
12:4 But I say to you, Fear not - Let not the fear of man make you act the hypocrite, or conceal any thing which I have commissioned you to publish.
Robert Jamieson, A. R. Fausset and David Brown
12:4 I say, &c.--You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.
12:512:5: Այլ ցուցի՛ց ձեզ յումմէ երկնչիցիք. երկնչիջի՛ք յայնմանէ՝ որ յետ սպանանելո՛յ ունի իշխանութիւն արկանե՛լ ՚ի գեհեն. այո՛ ասե՛մ ձեզ, յայնմանէ երկնչիջի՛ք[1285]։ [1285] Ոմանք. Երկնչիցիք յայնմանէ... յայնմանէ երկնչիցիք։ Յորս Ոսկան. երկերո՛ւք։
5 այլ ցոյց կը տամ ձեզ, թէ ումի՛ց պէտք է վախենաք: Վախեցէ՛ք նրանից, ով սպանելուց յետոյ գեհեն նետելու իշխանութիւն ունի: Այո՛, ասում եմ ձեզ, վախեցէ՛ք նրանից:
5 Հապա ձեզի ցուցնեմ թէ որմէ՛ պէտք է վախնաք. Անկէ վախցէք՝ որ սպաննելէ յետոյ իշխանութիւն ունի գեհեանը ձգելու։ Այո՛, կ’ըսեմ ձեզի, Անկէ վախցէք’։
այլ ցուցից ձեզ յումէ երկնչիցիք. երկնչիջիք յայնմանէ որ յետ սպանանելոյ ունի իշխանութիւն արկանել ի գեհեն. այո, ասեմ ձեզ, յայնմանէ երկնչիջիք:

12:5: Այլ ցուցի՛ց ձեզ յումմէ երկնչիցիք. երկնչիջի՛ք յայնմանէ՝ որ յետ սպանանելո՛յ ունի իշխանութիւն արկանե՛լ ՚ի գեհեն. այո՛ ասե՛մ ձեզ, յայնմանէ երկնչիջի՛ք[1285]։
[1285] Ոմանք. Երկնչիցիք յայնմանէ... յայնմանէ երկնչիցիք։ Յորս Ոսկան. երկերո՛ւք։
5 այլ ցոյց կը տամ ձեզ, թէ ումի՛ց պէտք է վախենաք: Վախեցէ՛ք նրանից, ով սպանելուց յետոյ գեհեն նետելու իշխանութիւն ունի: Այո՛, ասում եմ ձեզ, վախեցէ՛ք նրանից:
5 Հապա ձեզի ցուցնեմ թէ որմէ՛ պէտք է վախնաք. Անկէ վախցէք՝ որ սպաննելէ յետոյ իշխանութիւն ունի գեհեանը ձգելու։ Այո՛, կ’ըսեմ ձեզի, Անկէ վախցէք’։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: но скажу вам, кого бояться: бойтесь того, кто, по убиении, может ввергнуть в геенну: ей, говорю вам, того бойтесь.
12:5  ὑποδείξω δὲ ὑμῖν τίνα φοβηθῆτε· φοβήθητε τὸν μετὰ τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν ἐμβαλεῖν εἰς τὴν γέενναν· ναί, λέγω ὑμῖν, τοῦτον φοβήθητε.
12:5. ὑποδείξω (I-shall-en-show-under) δὲ (moreover) ὑμῖν (unto-ye) τίνα (to-what-one) φοβηθῆτε: (ye-might-have-been-feareed-unto) φοβήθητε (Ye-should-have-been-feareed-unto) τὸν (to-the-one) μετὰ (with) τὸ (to-the-one) ἀποκτεῖναι (to-have-killed-off) ἔχοντα (to-holding) ἐξουσίαν (to-a-being-out-unto) ἐμβαλεῖν (to-have-had-casted-in) εἰς (into) τὴν (to-the-one) γέενναν: (to-a-geenna) ναί, (yea,"λέγω (I-forth) ὑμῖν, (unto-ye,"τοῦτον (to-the-one-this) φοβήθητε. (ye-should-have-been-feareed-unto)
12:5. ostendam autem vobis quem timeatis timete eum qui postquam occiderit habet potestatem mittere in gehennam ita dico vobis hunc timeteBut I will shew you whom you shall fear: Fear ye him who, after he hath killed, hath power to cast into hell. Yea, I say to you: Fear him.
5. But I will warn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
12:5. But I will reveal to you whom you should fear. Fear him who, after he will have killed, has the power to cast into Hell. So I say to you: Fear him.
12:5. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him:

5: но скажу вам, кого бояться: бойтесь того, кто, по убиении, может ввергнуть в геенну: ей, говорю вам, того бойтесь.
12:5  ὑποδείξω δὲ ὑμῖν τίνα φοβηθῆτε· φοβήθητε τὸν μετὰ τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν ἐμβαλεῖν εἰς τὴν γέενναν· ναί, λέγω ὑμῖν, τοῦτον φοβήθητε.
12:5. ostendam autem vobis quem timeatis timete eum qui postquam occiderit habet potestatem mittere in gehennam ita dico vobis hunc timete
But I will shew you whom you shall fear: Fear ye him who, after he hath killed, hath power to cast into hell. Yea, I say to you: Fear him.
12:5. But I will reveal to you whom you should fear. Fear him who, after he will have killed, has the power to cast into Hell. So I say to you: Fear him.
12:5. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:5: Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: forewarn: Mar 13:23; Th1 4:6
Fear: Pro 14:26; Jer 5:22, Jer 10:7; Rev 14:7, Rev 15:4
power: Psa 9:17; Mat 10:28, Mat 25:41, Mat 25:46; Pe2 2:4; Rev 20:14
Geneva 1599
12:5 But I will (b) forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
(b) He warns them of dangers that presently hang over their heads, for those that come upon one suddenly make a greater wound.
John Gill
12:5 But I will forewarn you whom ye shall fear, I will be your monitor, and direct you to the proper object of fear and reverence, and whom you should be careful to displease and offend:
fear him, which after he hath killed; your body, as the Persic version adds; hath taken away the life of it, by separating soul and body asunder, by sending one disease or another, or death in one shape or another:
hath power to cast into hell; your soul, as the above version also adds; yea, to destroy both body and soul in hell, as in See Gill on Mt 10:28.
yea, I say unto you, fear him; and none else, not with a servile, but with a filial fear.
John Wesley
12:5 Fear him who hath power to cast into hell - Even to his peculiar friends, Christ gives this direction. Therefore the fearing of God as having power to cast into hell, is to be pressed even on true believers.
Robert Jamieson, A. R. Fausset and David Brown
12:5 Fear Him . . . Fear Him--how striking the repetition here! Only the one fear would effectually expel the other.
after he hath killed, &c.--Learn here--(1) To play false with one's convictions to save one's life, may fail of its end after all, for God can inflict a violent death in some other and equally formidable way. (2) There is a hell, it seems, for the body as well as the soul; consequently, sufferings adapted to the one as well as the other. (3) Fear of hell is a divinely authorized and needed motive of action even to Christ's "friends." (4) As Christ's meekness and gentleness were not compromised by such harsh notes as these, so those servants of Christ lack their Master's spirit who soften down all such language to please ears "polite." (See on Mk 9:43-48).
12:612:6: Ոչ ապաքէն հինգ ձագ՝ երկուց դանգաց վաճառի, եւ մի ՚ի նոցանէ ո՛չ է մոռացեալ առաջի Աստուծոյ[1286]։ [1286] Ոսկան. Հինգ ձագք... վաճառին։
6 Չէ՞ որ հինգ ճնճղուկը երկու դահեկանի է վաճառւում, եւ նրանցից ոչ մէկը Աստծու առաջ մոռացուած չէ:
6 Չէ՞ որ հինգ ճնճղուկ երկու դանկի կը ծախուի եւ անոնցմէ մէ՛կը մոռցուած չէ Աստուծոյ առջեւ։
Ո՞չ ապաքէն հինգ [88]ձագ երկուց դանգաց վաճառի, եւ մի ի նոցանէ ոչ է մոռացեալ առաջի Աստուծոյ:

12:6: Ոչ ապաքէն հինգ ձագ՝ երկուց դանգաց վաճառի, եւ մի ՚ի նոցանէ ո՛չ է մոռացեալ առաջի Աստուծոյ[1286]։
[1286] Ոսկան. Հինգ ձագք... վաճառին։
6 Չէ՞ որ հինգ ճնճղուկը երկու դահեկանի է վաճառւում, եւ նրանցից ոչ մէկը Աստծու առաջ մոռացուած չէ:
6 Չէ՞ որ հինգ ճնճղուկ երկու դանկի կը ծախուի եւ անոնցմէ մէ՛կը մոռցուած չէ Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: Не пять ли малых птиц продаются за два ассария? и ни одна из них не забыта у Бога.
12:6  οὐχὶ πέντε στρουθία πωλοῦνται ἀσσαρίων δύο; καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ θεοῦ.
12:6. οὐχὶ (Unto-not) πέντε (to-five) στρουθία (to-sparrowlets) πωλοῦνται ( they-traffick-unto ) ἀσσαρίων (of-assarions) δύο; (of-two?"καὶ (And) ἓν (one) ἐξ (out) αὐτῶν (of-them) οὐκ (not) ἔστιν (it-be) ἐπιλελησμένον (having-had-come-to-be-secluded-upon) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
12:6. nonne quinque passeres veneunt dipundio et unus ex illis non est in oblivione coram DeoAre not five sparrows sold for two farthings, and not one of them is forgotten before God?
6. Are not five sparrows sold for two farthings? and not one of them is forgotten in the sight of God.
12:6. Are not five sparrows sold for two small coins? And yet not one of these is forgotten in the sight of God.
12:6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
Are not five sparrows sold for two farthings, and not one of them is forgotten before God:

6: Не пять ли малых птиц продаются за два ассария? и ни одна из них не забыта у Бога.
12:6  οὐχὶ πέντε στρουθία πωλοῦνται ἀσσαρίων δύο; καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ θεοῦ.
12:6. nonne quinque passeres veneunt dipundio et unus ex illis non est in oblivione coram Deo
Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
12:6. Are not five sparrows sold for two small coins? And yet not one of these is forgotten in the sight of God.
12:6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:6: Are not five sparrows sold for two farthings? - See this explained on Mat 10:29 (note), from which place we learn that two sparrows were sold for one farthing, and here; that five were sold for two farthings: thus we find a certain proportion - for one farthing you could get but two, while for two farthings you could get five.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: five: Mat 10:29
and: Luk 12:24, Luk 12:27; Psa 50:10, Psa 50:11, Psa 113:5, Psa 113:6, Psa 145:15, Psa 145:16, Psa 147:9
John Gill
12:6 Are not five sparrows sold for two farthings,.... As two were sold for one farthing; see Gill on Mt 10:29; so in buying and selling, where more money is laid out, things are bought cheaper; the Persic version reads, "for two barley corns":
and not one of them is forgotten before God; a single sparrow, a bird of little value and worth, is taken notice and care of by him; it has its life from him, and is provided for with food by him, and is under his protection; nor does he ever forget it, nor can any thing be done to it, without his permission; it cannot be struck, so as to cause it to fall on the ground, or be taken in a snare, or be killed in any shape, without the knowledge of God: his providence reaches to the minutest creatures and things, and much more then to rational creatures, to men; and still more to his dear children, ministers, and apostles.
John Wesley
12:6 Are not five sparrows - But trust as well as fear him.
Robert Jamieson, A. R. Fausset and David Brown
12:6 five . . . for two farthings--In Mt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they.
than many sparrows--not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.
12:712:7: Այլ ձեր՝ եւ ամենայն իսկ հեր գլխոյ թուեալ է. մի՛ երկնչիք, զի քան զբազում ձագս լաւ էք դուք։
7 Նոյնիսկ ձեր գլխի բոլոր մազերը հաշուուած են. մի՛ վախեցէք, որովհետեւ դուք շատ աւելի յարգի էք, քան ճնճղուկները»:
7 Բայց ձեր գլխուն բոլոր մազերն ալ համրուած են. ուրեմն մի՛ վախնաք, վասն զի դուք շատ ճնճղուկներէ աւելի աղէկ էք»։
Այլ ձեր եւ ամենայն իսկ հեր գլխոյ թուեալ է. մի՛ երկնչիք, զի քան զբազում ձագս լաւ էք դուք:

12:7: Այլ ձեր՝ եւ ամենայն իսկ հեր գլխոյ թուեալ է. մի՛ երկնչիք, զի քան զբազում ձագս լաւ էք դուք։
7 Նոյնիսկ ձեր գլխի բոլոր մազերը հաշուուած են. մի՛ վախեցէք, որովհետեւ դուք շատ աւելի յարգի էք, քան ճնճղուկները»:
7 Բայց ձեր գլխուն բոլոր մազերն ալ համրուած են. ուրեմն մի՛ վախնաք, վասն զի դուք շատ ճնճղուկներէ աւելի աղէկ էք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: А у вас и волосы на голове все сочтены. Итак не бойтесь: вы дороже многих малых птиц.
12:7  ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. μὴ φοβεῖσθε· πολλῶν στρουθίων διαφέρετε.
12:7. ἀλλὰ (Other) καὶ (and) αἱ (the-ones) τρίχες (hairs) τῆς (of-the-one) κεφαλῆς (of-a-head) ὑμῶν (of-ye) πᾶσαι ( all ) ἠρίθμηνται: (they-had-come-to-be-numbered-unto) μὴ (lest) φοβεῖσθε : ( ye-should-fearee-unto ," πολλῶν ( of-much ) στρουθίων (of-sparrowlets) διαφέρετε. (ye-bear-through)
12:7. sed et capilli capitis vestri omnes numerati sunt nolite ergo timere multis passeribus pluris estisYea, the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.
7. But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows.
12:7. But even the very hairs of your head have all been numbered. Therefore, do not be afraid. You are worth more than many sparrows.
12:7. But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows:

7: А у вас и волосы на голове все сочтены. Итак не бойтесь: вы дороже многих малых птиц.
12:7  ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. μὴ φοβεῖσθε· πολλῶν στρουθίων διαφέρετε.
12:7. sed et capilli capitis vestri omnes numerati sunt nolite ergo timere multis passeribus pluris estis
Yea, the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.
12:7. But even the very hairs of your head have all been numbered. Therefore, do not be afraid. You are worth more than many sparrows.
12:7. But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:7: Fear not therefore - Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on Mat 10:29-31 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: even: Luk 21:18; Sa1 14:45; Sa2 14:11; Mat 10:30; Act 27:34
ye are: Job 35:11; Psa 8:6; Isa 43:3, Isa 43:4; Mat 6:26, Mat 10:31
John Gill
12:7 But even the very hairs of your head are all numbered,.... Not only their persons had passed under the hands of him that telleth them, who is the "Palmoni", or "wonderful numberer", as in the margin of Dan 8:13 and not only the several members of their bodies, or the more substantial parts of them, were written in the book of his purposes, according to which they were fashioned in time, but the more minute parts, and less to be regarded, were all told over, and kept in account; even the very hairs of their head, and not one of them could fall to the ground, any more than a sparrow; or be plucked off by men, without the knowledge and will of God; so careful is the providence of God, of all his people:
fear not therefore, ye are of more value than many sparrows; for if the hairs of their heads are as much regarded as sparrows, their persons and their lives must be of more account, than an infinite number of them, nor are they to be mentioned with them.
John Wesley
12:7 Mt 10:30.
12:812:8: Ասե՛մ ձեզ. զի ամենայն որ խոստովանեսցի յիս առաջի մարդկան, եւ Որդի մարդոյ խոստովանեսցի՛ զնմանէ առաջի հրեշտակաց Աստուծոյ[1287]։ [1287] Օրինակ մի. Որ խոստովանեսցի զիս։
8 «Ասում եմ ձեզ, ով որ մարդկանց առաջ խոստովանի ինձ, մարդու Որդին էլ նրան կը խոստովանի Աստծու հրեշտակների առաջ:
8 «Եւ ձեզի կ’ըսեմ. ‘Ամէն ով որ զիս կը դաւանի մարդոց առջեւ, Որդին մարդոյ ալ զանիկա պիտի դաւանի Աստուծոյ հրեշտակներուն առջեւ։
Ասեմ ձեզ զի` Ամենայն որ խոստովանեսցի յիս առաջի մարդկան, եւ Որդի մարդոյ խոստովանեսցի զնմանէ առաջի հրեշտակաց Աստուծոյ:

12:8: Ասե՛մ ձեզ. զի ամենայն որ խոստովանեսցի յիս առաջի մարդկան, եւ Որդի մարդոյ խոստովանեսցի՛ զնմանէ առաջի հրեշտակաց Աստուծոյ[1287]։
[1287] Օրինակ մի. Որ խոստովանեսցի զիս։
8 «Ասում եմ ձեզ, ով որ մարդկանց առաջ խոստովանի ինձ, մարդու Որդին էլ նրան կը խոստովանի Աստծու հրեշտակների առաջ:
8 «Եւ ձեզի կ’ըսեմ. ‘Ամէն ով որ զիս կը դաւանի մարդոց առջեւ, Որդին մարդոյ ալ զանիկա պիտի դաւանի Աստուծոյ հրեշտակներուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Сказываю же вам: всякого, кто исповедает Меня пред человеками, и Сын Человеческий исповедает пред Ангелами Божиими;
12:8  λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῶ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ·
12:8. Λέγω (I-forth) δὲ (moreover) ὑμῖν, (unto-ye,"πᾶς (all) ὃς (which) ἂν (ever) ὁμολογήσει (it-shall-along-forthee-unto) ἐν (in) ἐμοὶ (unto-ME) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ὁμολογήσει (it-shall-along-forthee-unto) ἐν (in) αὐτῷ (unto-it) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ἀγγέλων (of-messengers) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
12:8. dico autem vobis omnis quicumque confessus fuerit in me coram hominibus et Filius hominis confitebitur in illo coram angelis DeiAnd I say to you: Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God.
8. And I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God:
12:8. But I say to you: Everyone who will have confessed me before men, the Son of man will also confess him before the Angels of God.
12:8. Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

8: Сказываю же вам: всякого, кто исповедает Меня пред человеками, и Сын Человеческий исповедает пред Ангелами Божиими;
12:8  λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῶ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ·
12:8. dico autem vobis omnis quicumque confessus fuerit in me coram hominibus et Filius hominis confitebitur in illo coram angelis Dei
And I say to you: Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God.
12:8. But I say to you: Everyone who will have confessed me before men, the Son of man will also confess him before the Angels of God.
12:8. Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: (См. Мф X, 32-33). Господь здесь убеждает учеников к твердому исповеданию своей веры и указывает на ожидающую их за это награду. - Пред Ангелами Божиими. Ев. Лука говорит об Ангелах как о слугах, окружающих престол Небесного Царя. Ев. Матфей - прямо об Отце Небесном, пред Коим Христос признает Своими верных Его исповедников.
Adam Clarke: Commentary on the Bible - 1831
12:8: Shall confess - See on Mat 10:32, Mat 10:33 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: Whosoever: Sa1 2:30; Psa 119:46; Mat 10:32, Mat 10:33; Rom 10:9, Rom 10:10; Ti2 2:12; Jo1 2:23; Rev 2:10, Rev 2:13, Rev 3:4, Rev 3:5
confess: Mat 25:31-34; Jde 1:24, Jde 1:25
Geneva 1599
12:8 (3) Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
(3) Great is the reward of a constant confession: and horrible is the punishment for denying Christ; yea, it will be impossible to call the punishment back again, if on purpose, both with mouth and heart we blaspheme a known truth.
John Gill
12:8 Also I say unto you, &c. The same as in Mt 10:32
whosoever shall confess me before men, him shall the son of man also confess before the angels of God; only instead of I, he here calls himself "the son of man"; and instead of "before my Father which is in heaven", here it is, "before the angels of God"; who will accompany Christ when he comes to judgment, and will be present, when he shall acknowledge his true followers as the blessed of his Father, the chosen of God, his redeemed and sanctified ones; and reject others before his Father, and the whole universe of rational beings: it is said in the Targum on Song 1:15.
"when the children of Israel do the will of their king, he by his word (the Logos) praises them in the family of the holy angels.''
This Christ, the eternal word, will do at the great day.
John Wesley
12:8 And I say to you - If you avoid all hypocrisy, and openly avow my Gospel: The Son of man shall confess you - before the angels - At the last day. Mk 8:38; Lk 9:26.
Robert Jamieson, A. R. Fausset and David Brown
12:8 confess . . . deny--The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on Lk 9:26.
12:912:9: Եւ որ ուրասցի զիս առաջի մարդկան, ուրացեա՛լ լիցի առաջի հրեշտակաց Աստուծոյ[1288]։ [1288] Ոմանք. Ուրացեալ եղիցի։
9 Իսկ ով որ մարդկանց առաջ ինձ կ’ուրանայ, Աստծու հրեշտակների առաջ պիտի ուրացուի:
9 Բայց ան որ զիս մարդոց առջեւ կ’ուրանայ, ինքն ալ պիտի ուրացուի Աստուծոյ հրեշտակներուն առջեւ’։
Եւ որ ուրասցի զիս առաջի մարդկան` ուրացեալ լիցի առաջի հրեշտակաց Աստուծոյ:

12:9: Եւ որ ուրասցի զիս առաջի մարդկան, ուրացեա՛լ լիցի առաջի հրեշտակաց Աստուծոյ[1288]։
[1288] Ոմանք. Ուրացեալ եղիցի։
9 Իսկ ով որ մարդկանց առաջ ինձ կ’ուրանայ, Աստծու հրեշտակների առաջ պիտի ուրացուի:
9 Բայց ան որ զիս մարդոց առջեւ կ’ուրանայ, ինքն ալ պիտի ուրացուի Աստուծոյ հրեշտակներուն առջեւ’։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: а кто отвергнется Меня пред человеками, тот отвержен будет пред Ангелами Божиими.
12:9  ὁ δὲ ἀρνησάμενός με ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ.
12:9. ὁ (the-one) δὲ (moreover) ἀρνησάμενός ( having-denied-unto ) με (to-me) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀνθρώπων (of-mankinds,"ἀπαρνηθήσεται (it-shall-be-denied-off-unto) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀγγέλων (of-messengers) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
12:9. qui autem negaverit me coram hominibus denegabitur coram angelis DeiBut he that shall deny me before men shall be denied before the angels of God.
9. but he that denieth me in the presence of men shall be denied in the presence of the angels of God.
12:9. But everyone who will have denied me before men, he will be denied before the Angels of God.
12:9. But he that denieth me before men shall be denied before the angels of God.
But he that denieth me before men shall be denied before the angels of God:

9: а кто отвергнется Меня пред человеками, тот отвержен будет пред Ангелами Божиими.
12:9  ὁ δὲ ἀρνησάμενός με ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ.
12:9. qui autem negaverit me coram hominibus denegabitur coram angelis Dei
But he that shall deny me before men shall be denied before the angels of God.
12:9. But everyone who will have denied me before men, he will be denied before the Angels of God.
12:9. But he that denieth me before men shall be denied before the angels of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: he: Luk 9:26; Mat 10:33; Mar 8:38; Act 3:13, Act 3:14; Ti2 2:12; Rev 3:8
shall: Luk 13:26, Luk 13:27; Mat 7:23, Mat 25:12, Mat 25:31, Mat 25:41; Jo1 2:23, Jo1 2:28
John Gill
12:9 But he that denieth me before men,.... That is, that continues to deny Christ, and lives and dies a denier of him; for otherwise it is possible for a person to deny Jesus to be the Son of God, or the Messiah, and afterwards confess him, as a Pagan or Jew; and through temptation, a real Christian may be left for a while, in one shape or another, to deny him and his truths, and afterwards truly repent, and at last be saved, as Peter; but they that deny Christ publicly, and persist in it,
shall be denied before the angels of God: they will be denied by Christ as belonging to him; they will be denied admission into heaven; they will be covered with shame and confusion publicly; they will be sent into everlasting burnings, and be ever tormented with fire and brimstone, in the presence of the holy angels.
12:1012:10: Եւ ամենայն որ ասէ բան զՈրդւոյ մարդոյ, թողցի՛ նմա. բայց որ զՀոգին Սուրբ հայհոյիցէ, մի՛ թողցի նմա[1289]։ [1289] Ոմանք. Որ ասիցէ բան... հայհոյեսցէ։
10 Եւ ով որ մարդու Որդու դէմ բան ասի, նրան պիտի ներուի, բայց ով որ Սուրբ Հոգուն հայհոյի, նրան չպիտի ներուի:
10 ‘Ամէն ով որ Որդի մարդոյ դէմ բան ըսէ, պիտի ներուի անոր, բայց ան որ Սուրբ Հոգիին դէմ հայհոյութիւն ընէ, պիտի չներուի անոր’։
Եւ ամենայն որ ասէ բան զՈրդւոյ մարդոյ` թողցի նմա. բայց որ զՀոգին Սուրբ հայհոյիցէ` մի՛ թողցի նմա:

12:10: Եւ ամենայն որ ասէ բան զՈրդւոյ մարդոյ, թողցի՛ նմա. բայց որ զՀոգին Սուրբ հայհոյիցէ, մի՛ թողցի նմա[1289]։
[1289] Ոմանք. Որ ասիցէ բան... հայհոյեսցէ։
10 Եւ ով որ մարդու Որդու դէմ բան ասի, նրան պիտի ներուի, բայց ով որ Սուրբ Հոգուն հայհոյի, նրան չպիտի ներուի:
10 ‘Ամէն ով որ Որդի մարդոյ դէմ բան ըսէ, պիտի ներուի անոր, բայց ան որ Սուրբ Հոգիին դէմ հայհոյութիւն ընէ, պիտի չներուի անոր’։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: И всякому, кто скажет слово на Сына Человеческого, прощено будет; а кто скажет хулу на Святаго Духа, тому не простится.
12:10  καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῶ· τῶ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται.
12:10. Καὶ (And) πᾶς (all) ὃς (which) ἐρεῖ (it-shall-utter) λόγον (to-a-forthee) εἰς (into) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind) ἀφεθήσεται (it-shall-be-sent-off) αὐτῷ: (unto-it) τῷ (unto-the-one) δὲ (moreover) εἰς (into) τὸ (to-the-one) ἅγιον (to-hallow-belonged) πνεῦμα (to-a-currenting-to) βλασφημήσαντι (unto-having-harmfully-declared-unto) οὐκ (not) ἀφεθήσεται. (it-shall-be-sent-off)
12:10. et omnis qui dicit verbum in Filium hominis remittetur illi ei autem qui in Spiritum Sanctum blasphemaverit non remitteturAnd whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.
10. And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven.
12:10. And everyone who speaks a word against the Son of man, it will be forgiven of him. But of him who will have blasphemed against the Holy Spirit, it will not be forgiven.
12:10. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven:

10: И всякому, кто скажет слово на Сына Человеческого, прощено будет; а кто скажет хулу на Святаго Духа, тому не простится.
12:10  καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῶ· τῶ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται.
12:10. et omnis qui dicit verbum in Filium hominis remittetur illi ei autem qui in Spiritum Sanctum blasphemaverit non remittetur
And whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.
12:10. And everyone who speaks a word against the Son of man, it will be forgiven of him. But of him who will have blasphemed against the Holy Spirit, it will not be forgiven.
12:10. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: (См. Mф СII, 32). От исповедников Христа речь переходит к неверующим во Христа, которые будут говорить против Сына Человеческого, а от этих - к хулителям Святого Духа.
Adam Clarke: Commentary on the Bible - 1831
12:10: Him that blasphemeth - See the sin against the Holy Ghost explained, Mat 12:32 (note).
Albert Barnes: Notes on the Bible - 1834
12:10: See the notes at Mat 12:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: Luk 23:34; Mat 12:31, Mat 12:32; Mar 3:28, Mar 3:29; Ti1 1:13; Heb 6:4-8, Heb 10:26-31; Jo1 5:16
John Gill
12:10 And whosoever shall speak a word against the son of man, it shall be forgiven him,.... These words, though introduced by Luke among the sayings of Christ, recorded in Matt. 10 yet were said by Christ, on occasion of the Pharisees, ascribing his works to diabolical influence and assistance; see Gill on Mt 12:32.
but unto him that blasphemeth against the Holy Ghost; as the Pharisees did, by charging the miracles of Christ with being done by the help of the devil, when they were wrought by the finger of the Spirit:
Tit shall not be forgiven. The Ethiopic version adds at the close of this verse, as in Matthew, "neither in this world, nor in that which is to come".
John Wesley
12:10 And whosoever - As if he had said, Yet the denying me in some degree, may, upon true repentance, be forgiven; but if it rise so high as that of the blasphemy against the Holy Ghost, it shall never be forgiven, neither is there place for repentance. Mt 12:31; Mk 3:28.
Robert Jamieson, A. R. Fausset and David Brown
12:10 Son of man . . . Holy Ghost--(See on Mt 12:31-32).
12:1112:11: Այլ յորժամ տանիցին զձեզ ՚ի ժողովուրդս, եւ ՚ի պետութիւնս, եւ յիշխանութիւնս, մի՛ հոգայցէք՝ որպէս թէ զինչ պատասխանի տայցէք, կամ զինչ ասիցէք[1290]։ [1290] Ոմանք. Տանիցեն զձեզ... կամ զինչ խօսիցիք։
11 Իսկ երբ ձեզ տանեն ժողովարանների, կառավարիչների եւ իշխանաւորների առաջ, մի՛ մտահոգուէք, թէ ինչպէս կամ ինչ պատասխան պիտի տաք եւ կամ ինչ պիտի ասէք,
11 Երբ ձեզ ժողովարանները եւ իշխանութիւններու ու պետութիւններու առջեւ տանելու ըլլան, հոգ մի՛ ընէք թէ ի՞նչպէս կամ ի՞նչ պատասխան պիտի տաք, կամ ի՞նչ պիտի ըսէք,
Այլ յորժամ տանիցին զձեզ ի ժողովուրդս եւ ի պետութիւնս եւ յիշխանութիւնս, մի՛ հոգայցէք որպէս [89]թէ զի՛նչ պատասխանի տայցէք կամ զի՛նչ ասիցէք:

12:11: Այլ յորժամ տանիցին զձեզ ՚ի ժողովուրդս, եւ ՚ի պետութիւնս, եւ յիշխանութիւնս, մի՛ հոգայցէք՝ որպէս թէ զինչ պատասխանի տայցէք, կամ զինչ ասիցէք[1290]։
[1290] Ոմանք. Տանիցեն զձեզ... կամ զինչ խօսիցիք։
11 Իսկ երբ ձեզ տանեն ժողովարանների, կառավարիչների եւ իշխանաւորների առաջ, մի՛ մտահոգուէք, թէ ինչպէս կամ ինչ պատասխան պիտի տաք եւ կամ ինչ պիտի ասէք,
11 Երբ ձեզ ժողովարանները եւ իշխանութիւններու ու պետութիւններու առջեւ տանելու ըլլան, հոգ մի՛ ընէք թէ ի՞նչպէս կամ ի՞նչ պատասխան պիտի տաք, կամ ի՞նչ պիտի ըսէք,
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Когда же приведут вас в синагоги, к начальствам и властям, не заботьтесь, как или что отвечать, или что говорить,
12:11  ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς ἢ τί ἀπολογήσησθε ἢ τί εἴπητε·
12:11. Ὅταν (Which-also-ever) δὲ (moreover) εἰσφέρωσιν (they-might-beareth-into) ὑμᾶς (to-ye) ἐπὶ (upon) τὰς (to-the-ones) συναγωγὰς (to-leadings-together) καὶ (and) τὰς (to-the-ones) ἀρχὰς (to-firstings) καὶ (and) τὰς (to-the-ones) ἐξουσίας, (to-beings-out-unto,"μὴ (lest) μεριμνήσητε (ye-might-have-worried-unto) πῶς (unto-whither) [ἢ "[or) τί] (to-what-one]" ἀπολογήσησθε ( ye-might-have-fortheed-off-unto ) ἢ (or) τί (to-what-one) εἴπητε: (ye-might-have-had-said)
12:11. cum autem inducent vos in synagogas et ad magistratus et potestates nolite solliciti esse qualiter aut quid respondeatis aut quid dicatisAnd when they shall bring you into the synagogues and to magistrates and powers, be not solicitous how or what you shall answer, or what you shall say.
11. And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say:
12:11. And when they will lead you to the synagogues, and to magistrates and authorities, do not choose to be worried about how or what you will answer, or about what you might say.
12:11. And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

11: Когда же приведут вас в синагоги, к начальствам и властям, не заботьтесь, как или что отвечать, или что говорить,
12:11  ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς ἢ τί ἀπολογήσησθε ἢ τί εἴπητε·
12:11. cum autem inducent vos in synagogas et ad magistratus et potestates nolite solliciti esse qualiter aut quid respondeatis aut quid dicatis
And when they shall bring you into the synagogues and to magistrates and powers, be not solicitous how or what you shall answer, or what you shall say.
12:11. And when they will lead you to the synagogues, and to magistrates and authorities, do not choose to be worried about how or what you will answer, or about what you might say.
12:11. And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: По ев. Луке, хулителями Духа Святого должны быть признаны начальства и власти, которые не будут признавать учеников Христовых посланниками Божьими, говорящими под действием Св. Духа (см. Мф X, 17-20).
Adam Clarke: Commentary on the Bible - 1831
12:11: Unto magistrates and powers - See Mat 10:17-20.
Take ye no thought - See Mat 6:25; Mat 10:19.
Albert Barnes: Notes on the Bible - 1834
12:11: See the notes at Mat 10:17-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: Luk 21:12-14; Mat 10:17-20, Mat 23:34; Mar 13:9-11; Act 4:5-7, Act 5:27-32, Act 6:9-15
Geneva 1599
12:11 (4) And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
(4) It is a great and difficult conflict to confess the truth, yet God who can do all things and is almighty will provide strength to the weakest who struggle greatly and do battle in God's appointed time.
John Gill
12:11 And when they bring you unto the synagogues,.... Of the Jews, to be examined and scourged by the rulers of them:
and unto magistrates and powers; Heathen ones; the Persic version reads, "princes and kings"; and the Ethiopic version, "princes, kings, and judges"; see Mt 10:18
Take ye no thought how, or what thing ye shall answer, or what ye shall say; be not anxiously concerned, neither about the manner, nor the matter of your answer, apology, and defence: in the first part of this clause, the Syriac, Persic, and Ethiopic versions, only read, "how"; and the Arabic version only, "what"; See Gill on Mt 10:19.
John Wesley
12:11 Take no thought - Be not solicitous about the matter or manner of your defence; nor how to express yourselves. Mt 10:19; Lk 21:12.
12:1212:12: Զի Հոգին Սուրբ ուսուսցէ ձեզ ՚ի նմին ժամու՝ զինչ պա՛րտ իցէ խօսել[1291]։[1291] Ոմանք. Ուսուսցէ զձեզ ՚ի նմ՛՛։ Օրինակ մի. Զինչ պիտոյ իցէ խօսեալ։
12 որովհետեւ Սուրբ Հոգին նոյն ժամին կը սովորեցնի ձեզ, թէ ինչ պէտք է խօսել»:
12 Վասն զի Սուրբ Հոգին պիտի սորվեցնէ ձեզի նոյն ժամուն՝ ինչ որ պէտք է խօսիլ»։
Զի Հոգին Սուրբ ուսուսցէ ձեզ ի նմին ժամու զինչ պարտ իցէ խօսել:

12:12: Զի Հոգին Սուրբ ուսուսցէ ձեզ ՚ի նմին ժամու՝ զինչ պա՛րտ իցէ խօսել[1291]։
[1291] Ոմանք. Ուսուսցէ զձեզ ՚ի նմ՛՛։ Օրինակ մի. Զինչ պիտոյ իցէ խօսեալ։
12 որովհետեւ Սուրբ Հոգին նոյն ժամին կը սովորեցնի ձեզ, թէ ինչ պէտք է խօսել»:
12 Վասն զի Սուրբ Հոգին պիտի սորվեցնէ ձեզի նոյն ժամուն՝ ինչ որ պէտք է խօսիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: ибо Святый Дух научит вас в тот час, что должно говорить.
12:12  τὸ γὰρ ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ ἃ δεῖ εἰπεῖν.
12:12. τὸ (the-one) γὰρ (therefore) ἅγιον (hallow-belonged) πνεῦμα (a-currenting-to) διδάξει (it-shall-teach) ὑμᾶς (to-ye) ἐν (in) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἃ ( to-which ) δεῖ (it-bindeth) εἰπεῖν. (to-have-had-said)
12:12. Spiritus enim Sanctus docebit vos in ipsa hora quae oporteat dicereFor the Holy Ghost shall teach you in the same hour what you must say.
12. for the Holy Spirit shall teach you in that very hour what ye ought to say.
12:12. For the Holy Spirit will teach you, in the same hour, what you must say.”
12:12. For the Holy Ghost shall teach you in the same hour what ye ought to say.
For the Holy Ghost shall teach you in the same hour what ye ought to say:

12: ибо Святый Дух научит вас в тот час, что должно говорить.
12:12  τὸ γὰρ ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ ἃ δεῖ εἰπεῖν.
12:12. Spiritus enim Sanctus docebit vos in ipsa hora quae oporteat dicere
For the Holy Ghost shall teach you in the same hour what you must say.
12:12. For the Holy Spirit will teach you, in the same hour, what you must say.”
12:12. For the Holy Ghost shall teach you in the same hour what ye ought to say.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Luk 21:15; Exo 4:11; Act 4:8, Act 6:10, Act 7:2-53, Act 7:55, Act 26:1-32
John Gill
12:12 For the Holy Ghost shall teach you,.... Shall give both words and matter: in the same hour; instantly, immediately:
what ye ought to say; what will be proper to be said, for the honour of Christ, the defence of the Gospel, and the confusion of enemies; See Gill on Mt 10:20.
12:1312:13: Ասէ ոմն ՚ի ժողովրդենէն ցնա. Վա՛րդապետ՝ ասա ցեղբայր իմ՝ բաժանել ընդ իս զժառանգութիւնն[1292]։ [1292] Ոմանք. Ասէ մի ոմն ՚ի ժողո՛՛... զժառանգութիւն։ Ուր Ոսկան. Ասէ մի ՚ի ժո՛՛։
13 Ժողովրդի միջից մէկը նրան ասաց. «Վարդապե՛տ, ասա եղբօրս, որ ժառանգութիւնը ինձ հետ բաժանի»:
13 Ժողովուրդին մէջէն մէկը ըսաւ անոր. «Վա՛րդապետ, ըսէ եղբօրս, որ մեզի ինկած ժառանգութիւնը ինծի հետ բաժնէ»։
Ասէ ոմն ի ժողովրդենէն ցնա. Վարդապետ, ասա ցեղբայր իմ բաժանել ընդ իս զժառանգութիւնն:

12:13: Ասէ ոմն ՚ի ժողովրդենէն ցնա. Վա՛րդապետ՝ ասա ցեղբայր իմ՝ բաժանել ընդ իս զժառանգութիւնն[1292]։
[1292] Ոմանք. Ասէ մի ոմն ՚ի ժողո՛՛... զժառանգութիւն։ Ուր Ոսկան. Ասէ մի ՚ի ժո՛՛։
13 Ժողովրդի միջից մէկը նրան ասաց. «Վարդապե՛տ, ասա եղբօրս, որ ժառանգութիւնը ինձ հետ բաժանի»:
13 Ժողովուրդին մէջէն մէկը ըսաւ անոր. «Վա՛րդապետ, ըսէ եղբօրս, որ մեզի ինկած ժառանգութիւնը ինծի հետ բաժնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: Некто из народа сказал Ему: Учитель! скажи брату моему, чтобы он разделил со мною наследство.
12:13  εἶπεν δέ τις ἐκ τοῦ ὄχλου αὐτῶ, διδάσκαλε, εἰπὲ τῶ ἀδελφῶ μου μερίσασθαι μετ᾽ ἐμοῦ τὴν κληρονομίαν.
12:13. Εἶπεν (It-had-said) δέ (moreover,"τις (a-one) ἐκ (out) τοῦ (of-the-one) ὄχλου (of-a-crowd,"αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"εἰπὲ (thou-should-have-had-said) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) μου (of-me) μερίσασθαι ( to-have-portioned-to ) μετ' (with) ἐμοῦ (of-ME) τὴν (to-the-one) κληρονομίαν. (to-a-lot-parceleeing-unto)
12:13. ait autem quidam ei de turba magister dic fratri meo ut dividat mecum hereditatemAnd one of the multitude said to him: Master, speak to my brother that he divide the inheritance with me.
13. And one out of the multitude said unto him, Master, bid my brother divide the inheritance with me.
12:13. And someone from the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”
12:13. And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me:

13: Некто из народа сказал Ему: Учитель! скажи брату моему, чтобы он разделил со мною наследство.
12:13  εἶπεν δέ τις ἐκ τοῦ ὄχλου αὐτῶ, διδάσκαλε, εἰπὲ τῶ ἀδελφῶ μου μερίσασθαι μετ᾽ ἐμοῦ τὴν κληρονομίαν.
12:13. ait autem quidam ei de turba magister dic fratri meo ut dividat mecum hereditatem
And one of the multitude said to him: Master, speak to my brother that he divide the inheritance with me.
12:13. And someone from the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”
12:13. And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Это замечательное событие отмечает только один ев. Лука. Кто-то из слушателей Христа - во всяком случае не ученик Христа, потому что ученик едва ли отважился бы приступить пред лицом народа с подобным вопросом ко Христу - кто-то, очевидно, занятый чрезвычайно своим делом, перебил Христа вопросом или просьбою: Учитель! Скажи брату... Очевидно, что брат его неправильно присвоил себе все наследство после отца, и он желал, чтобы Великий Учитель народный вступился за него: быть может - думал он - брат послушает Учителя... Но Господь коротко ответил ему, что Он не поставлен на дело разделения имуществ. "Человек!" (так следует перевести здесь обращение Христа anqrwpe). - Кто поставил... Господь называет обратившегося к Нему "человеком" - название, показывающее некоторое неодобрение самой просьбы (ср. Рим II, 1; IX, 20). Затем Господь явно отстраняется от участия в делах чисто гражданского характера. Он пришел для того, чтобы возвещать Евангелие, и раз Евангелие утвердится в сердцах людей, оно само уже преобразует и изменит весь строй общественной жизни. На основании Евангелия могло развиться вполне справедливое христианское законодательство - обновление внутреннее должно было повести и к обновлению внешнему, гражданскому (см. об этом брош. Розанова Н. П. , Социально-экономическая жизнь и Евангелие с. 1-5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, Man, who made me a judge or a divider over you? 15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? 21 So is he that layeth up treasure for himself, and is not rich toward God.

We have in these verses,

I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (v. 13): "Master, speak to my brother; speak as a prophet, speak as a king, speak with authority; he is one that will have regard to what thou sayest; speak to him, that he divide the inheritance with me." Now, 1. Some think that his brother did him wrong, and that he appealed to Christ to right him, because he knew the law was costly. His brother was such a one as the Jews called Ben-hamesen--a son of violence, that took not only his own part of the estate, but his brother's too, and forcibly detained it from him. Such brethren there are in the world, who have no sense at all either of natural equity or natural affection, who make a prey of those whom they ought to patronize and protect. They who are so wronged have God to go to, who will execute judgment and justice for those that are oppressed. 2. Others think that he had a mind to do his brother wrong, and would have Christ to assist him; that, whereas the law gave the elder brother a double portion of the estate, and the father himself could not dispose of what he had but by that rule (Deut. xxi. 16, 17), he would have Christ to alter that law, and oblige his brother, who perhaps was a follower of Christ at large, to divide the inheritance equally with him, in gavel-kind, share and share alike, and to allot him as much as his elder brother. I suspect that this was the case, because Christ takes occasion from it to warn against covetousness, pleonexia--a desire of having more, more than God in his providence has allotted us. It was not a lawful desire of getting his own, but a sinful desire of getting more than his own.

II. Christ's refusal to interpose in this matter (v. 14): Man, who made me a judge or divider over you? In matters of this nature, Christ will not assume either a legislative power to alter the settled rule of inheritances, or a judicial power to determine controversies concerning them. He could have done the judge's part, and the lawyer's, as well as he did the physician's, and have ended suits at law as happily as he did diseases; but he would not, for it was not in his commission: Who made me a judge? Probably he refers to the indignity done to Moses by his brethren in Egypt, with which Stephen upbraided the Jews, Acts vii. 27, 35. "If I should offer to do this, you would taunt me as you did Moses, Who made thee a judge or a divider?" He corrects the man's mistake, will not admit his appeal (it was coram non judice--not before the proper judge), and so dismisses his bill. If he had come to him to desire him to assist his pursuit of the heavenly inheritance, Christ would have given him his best help; but as to this matter he has nothing to do: Who made me a judge? Note, Jesus Christ was no usurper; he took no honour, no power, to himself, but what was given him, Heb. v. 5. Whatever he did, he could tell by what authority he did it, and who gave him that authority. Now this shows us what is the nature and constitution of Christ's kingdom. It is a spiritual kingdom, and not of this world. 1. It does not interfere with civil powers, nor take the authority of princes out of their hands. Christianity leaves the matter as it found it, as to civil power. 2. It does not intermeddle with civil rights; it obliges all to do justly, according to the settled rules of equity, but dominion is not founded in grace. 3. It does not encourage our expectations of worldly advantages by our religion. If this man will be a disciple of Christ, and expects that in consideration of this Christ should give him his brother's estate, he is mistaken; the rewards of Christ's disciples are of another nature. 4. It does not encourage our contests with our brethren, and our being rigorous and high in our demands, but rather, for peace' sake, to recede from our right. 5. It does not allow ministers to entangle themselves in the affairs of this life (2 Tim. ii. 4), to leave the word of God to serve tables. There are those whose business it is, let it be left to them, Tractent fabrilia fabri--Each workman to his proper craft.

III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is,

1. The caution itself (v. 15): Take heed and beware of covetousness; horate--"Observe yourselves, keep a jealous eye upon your own hearts, lest covetous principles steal into them; and phylassesthe--preserve yourselves, keep a strict band upon your own hearts, lest covetous principles rule and give law in them." Covetousness is a sin which we have need constantly to watch against, and therefore frequently to be warned against.

2. The reason of it, or an argument to enforce this caution: For a man's life consisteth not in the abundance of the things which he possesseth; that is, "our happiness and comfort do not depend upon our having a great deal of the wealth of this world." (1.) The life of the soul, undoubtedly, does not depend upon it, and the soul is the man. The things of the world will not suit the nature of a soul, nor supply its needs, nor satisfy its desires, nor last so long as it will last. Nay, (2.) Even the life of the body and the happiness of that do not consist in an abundance of these things; for many live very contentedly and easily, and get through the world very comfortably, who have but a little of the wealth of it (a dinner of herbs with holy love is better than a feast of fat things); and, on the other hand, many live very miserably who have a great deal of the things of this world; they possess abundance, and yet have no comfort of it; they bereave their souls of good, Eccl. iv. 8. Many who have abundance are discontented and fretful, as Ahab and Haman; and then what good does their abundance do them?

3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man.

(1.) Here is an account of his worldly wealth and abundance (v. 16): The ground of a certain rich man brought forth plentifully, chora--regio--the country. He had a whole country to himself, a lordship of his own; he was a little prince. Observe, His wealth lay much in the fruits of the earth, for the king himself is served by the field, Eccl. v. 9. He had a great deal of ground, and his ground was fruitful; much would have more, and he had more. Note, The fruitfulness of the earth is a great blessing, but it is a blessing which God often gives plentifully to wicked men, to whom it is a snare, that we may not think to judge of his love or hatred by what is before us.

(2.) Here are the workings of his heart, in the midst of this abundance. We are here told what he thought within himself, v. 17. Note, The God of heaven knows and observes whatever we think within ourselves, and we are accountable to him for it. He is both a discerner and judge of the thoughts and intents of the heart. We mistake if we imagine that thoughts are hid and thoughts are free. Let us here observe,

[1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all.

[2.] What his projects and purposes were, which were the result of his cares, and were indeed absurd and foolish like them (v. 18): "This will I do, and it is the wisest course I can take, I will pull down my barns, for they are too little, and I will build greater, and there will I bestow all my fruits and my goods, and then I shall be at ease." Now here, First, It was folly for him to call the fruits of the ground his fruits and his goods. He seems to lay a pleasing emphasis upon that, my fruits and my goods; whereas what we have is but lent us for our use, the property is still in God; we are but stewards of our Lord's goods, tenants at will of our Lord's land. It is my corn (saith God) and my wine, Hos. ii. 8, 9. Secondly, It was folly for him to hoard up what he had, and then to think it well bestowed. There will I bestow it all; as if none must be bestowed upon the poor, none upon his family, none upon the Levite and the stranger, the fatherless and the widow, but all in the great barn. Thirdly, It was folly for him to let his mind rise with his condition; when his ground brought forth more plentifully than usual, then to talk of bigger barns, as if the next year must needs be as fruitful as this, and much more abundant, whereas the barn might be as much too big the next year as it was too little this. Years of famine commonly follow years of plenty, as they did in Egypt; and therefore it were better to stack some of his corn for this once. Fourthly, It was folly for him to think to ease his care by building new barns, for the building of them would but increase his care; those know this who know any thing of the spirit of building. The way that God prescribes for the cure of inordinate care is certainly successful, but the way of the world does but increase it. Besides, when he had done this, there were other cares that would still attend him; the greater the barns, still the greater the cares, Eccl. v. 10. Fifthly, It was folly for him to contrive and resolve all this absolutely and without reserve. This I will do: I will pull down my barns and will build greater, yea, that I will; without so much as that necessary proviso, If the Lord will, I shall live, Jam. iv. 13-15. Peremptory projects are foolish projects; for our times are in God's hand, and not in our own, and we do not so much as know what shall be on the morrow.

[3.] What his pleasing hopes and expectations were, when he should have made good these projects. "Then I will say to my soul, upon the credit of this security, whether God say it or no, Soul, mark what I say, thou hast much goods laid up for many years in these barns; now take thine ease, enjoy thyself, eat, drink, and be merry," v. 19. Here also appears his folly, as much in the enjoyment of his wealth as in the pursuit of it. First, It was folly for him to put off his comfort in his abundance till he had compassed his projects concerning it. When he has built bigger barns, and filled them (which will be a work of time), then he will take his ease; and might he not as well have done that now? Grotius here quotes the story of Pyrrhus, who was projecting to make himself master of Sicily, Africa, and other places, in the prosecution of his victories. Well, says his friend Cyneas, and what must we do then? Postea vivemus, says he, Then we will live; At hoc jam licet, says Cyneas, We may live now if we please. Secondly, It was folly for him to be confident that his goods were laid up for many years, as if his bigger barns would be safer than those he had; whereas in an hour's time they might be burnt to the ground and all that was laid up in them, perhaps by lightning, against which there is no defence. A few years may make a great change; moth and rust may corrupt, or thieves break through and steal. Thirdly, It was folly for him to count upon certain ease, when he had laid up abundance of the wealth of this world, whereas there are many things that may make people uneasy in the midst of their greatest abundance. One dead fly may spoil a whole pot of precious ointment; and one thorn a whole bed of down. Pain and sickness of body, disagreeableness of relations, and especially a guilty conscience, may rob a man of his ease, who has ever so much of the wealth of this world. Fourthly, It was folly for him to think of making no other use of his plenty than to eat and drink, and to be merry; to indulge the flesh, and gratify the sensual appetite, without any thought of doing good to others, and being put thereby into a better capacity of serving God and his generation: as if we lived to eat, and did not eat to live, and the happiness of man consisted in nothing else but in having all the gratifications of sense wound up to the height of pleasurableness. Fifthly, It was the greatest folly of all to say all this to his soul. if he had said, Body, take thine ease, for thou hast goods laid up for many years, there had been sense in it; but the soul, considered as an immortal spirit, separable from the body, was no way interested in a barn full of corn or a bag full of gold. If he had had the soul of a swine, he might have blessed it with the satisfaction of eating and drinking; but what is this to the soul of a man, that has exigencies and desires which these things will be no ways suited to? It is the great absurdity which the children of this world are guilty of that they portion their souls in the wealth of the world and the pleasures of sense.

(3.) Here is God's sentence upon all this; and we are sure that his judgment is according to truth. He said to himself, said to his soul, Take thine ease. If God had said so too, the man had been happy, as his Spirit witnesses with the spirit of believers to make them easy. But God said quite otherwise; and by his judgment of us we must stand or fall, not by ours of ourselves, 1 Cor. iv. 3, 4. His neighbours blessed him (Ps. x. 3), praised him as doing well for himself (Ps. xlix. 18); but God said he did ill for himself: Thou fool, this night thy soul shall be required of thee, v. 20. God said to him, that is, decreed this concerning him, and let him know it, either by his conscience or by some awakening providence, or rather by both together. This was said when he was in the fulness of his sufficiency (Job xx. 22), when his eyes were held waking upon his bed with his cares and contrivances about enlarging his barns, not by adding a bay or two more of building to them, which might serve to answer the end, but by pulling them down and building greater, which was requisite to please his fancy. When he was forecasting this, and had brought it to an issue, and then lulled himself asleep again with a pleasing dream of many years' enjoyment of his present improvements, then God said this to him. Thus Belshazzar was struck with terror by the hand-writing on the wall, in the midst of his jollity. Now observe what God said,

[1.] The character he gave him: Thou fool, thou Nabal, alluding to the story of Nabal, that fool (Nabal is his name, and folly is with him) whose heart was struck dead as a stone while he was regaling himself in the abundance of his provision for his sheep-shearers. Note, Carnal worldlings are fools, and the day is coming when God will call them by their own name, Thou fool, and they will call themselves so.

[2.] The sentence he passed upon him, a sentence of death: This night thy soul shall be required of thee; they shall require thy soul (so the words are), and then whose shall those things be which thou hast provided? He thought he had goods that should be his for many years, but he must part from them this night; he thought he should enjoy them himself, but he must leave them to he knows not who. Note, The death of carnal worldlings is miserable in itself and terrible to them.

First, It is a force, an arrest; it is the requiring of the soul, that soul that thou art making such a fool of; what hast thou to do with a soul, who canst use it no better? Thy soul shall be required; this intimates that he is loth to part with it. A good man, who has taken his heart off from this world, cheerfully resigns his soul at death, and gives it up; but a worldly man has it torn from him with violence; it is a terror to him to think of leaving this world. They shall require thy soul. God shall require it; he shall require an account of it. "Man, woman, what hast thou done with thy soul. Give an account of that stewardship." They shall; that is, evil angels as the messengers of God's justice. As good angels receive gracious souls to carry them to their joy, so evil angels receive wicked souls to carry them to the place of torment; they shall require it as a guilty soul to be punished. The devil requires thy soul as his own, for it did, in effect, give itself to him.

Secondly, It is a surprize, an unexpected force. It is in the night, and terrors in the night are most terrible. The time of death is day-time to a good man; it is his morning. But it is night to a worldling, a dark night; he lies down in sorrow. It is this night, this present night, without delay; there is no giving bail, or begging a day. This pleasant night, when thou art promising thyself many years to come, now thou must die, and go to judgment. Thou art entertaining thyself with the fancy of many a merry day, and merry night, and merry feast; but, in the midst of all, here is an end of all, Isa. xxi. 4.

Thirdly, It is the leaving of all those things behind which they have provided, which they have laboured for, and prepared for hereafter, with abundance of toil and care. All that which they have placed their happiness in, and built their hope upon, and raised their expectations from, they must leave behind. Their pomp shall not descend after them (Ps. xlix. 17), but they shall go as naked out of the world as they came into it, and they shall have no benefit at all by what they have hoarded up either in death, in judgment, or in their everlasting state.

Fourthly, It is leaving them to they know not who: "Then whose shall those things be? Not thine to be sure, and thou knowest not what they will prove for whom thou didst design them, thy children and relations, whether they will be wise or fools (Eccl. ii. 18, 19), whether such as will bless thy memory or curse it, be a credit to thy family or a blemish, do good or hurt with what thou leavest them, keep it or spend it; nay, thou knowest not but those for whom thou dost design it may be prevented from the enjoyment of it, and it may be turned to somebody else thou little thinkest of; nay, though thou knowest to whom thou leavest it, thou knowest not to whom they will leave it, or into whose hand it will come at last." If many a man could have foreseen to whom his house would have come after his death, he would rather have burned it than beautified it.

Fifthly, It is a demonstration of his folly. Carnal worldlings are fools while they live: this their way is their folly (Ps. xlix. 13); but their folly is made most evident when they die: at his end he shall be a fool (Jer. xvii. 11); for then it will appear that he took pains to lay up treasure in a world he was hastening from, but took no care to lay it up in the world he was hastening to.

Lastly, Here is the application of this parable (v. 21): So is he, such a fool, a fool in God's judgment, a fool upon record, that layeth up treasure for himself, and is not rich towards God. This is the way and this is the end of such a man. Observe here,

1. The description of a worldly man: He lays up treasure for himself, for the body, for the world, for himself in opposition to God, for that self that is to be denied. (1.) It is his error that he counts his flesh himself, as if the body were the man. If self be rightly stated and understood, it is only the true Christian that lays up treasure for himself, and is wise for himself, Prov. ix. 12. (2.) It is his error that he makes it his business to lay up for the flesh, which he calls laying up for himself. All his labour is for his mouth (Eccl. vi. 7), making provision for the flesh. (3.) It is his error that he counts those things his treasure which are thus laid up for the world, and the body, and the life that now is; they are the wealth he trusts to, and spends upon, and lets out his affections toward. (4.) The greatest error of all is that he is in no care to be rich towards God, rich in the account of God, whose accounting us rich makes us so (Rev. ii. 9), rich in the things of God, rich in faith (Jam. ii. 5), rich in good works, in the fruits of righteousness (1 Tim. vi. 18), rich in graces, and comforts, and spiritual gifts. Many who have abundance of this world are wholly destitute of that which will enrich their souls, which will make them rich towards God, rich for eternity.

2. The folly and misery of a worldly man: So is he. Our Lord Jesus Christ, who knows what the end of things will be, has here told us what his end will be. Note, It is the unspeakable folly of the most of men to mind and pursue the wealth of this world more than the wealth of the other world, that which is merely for the body and for time, more than that which is for the soul and eternity.
Adam Clarke: Commentary on the Bible - 1831
12:13: Speak to my brother, that he divide - Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself - a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obligations, makes wrong right, and cares nothing for father or brother.
Albert Barnes: Notes on the Bible - 1834
12:13: One of the company - One of the multitude. This man had probably had a dispute with his brother, supposing that his brother had refused to do him justice. Conceiving that Jesus had power over the people - that what he said must be performed - he endeavored to secure him on his side of the dispute and gain his point. From the parable which follows, it would appear that he had no "just" claim on the inheritance, but was influenced by covetousness. Besides, if he "had" any just claim, it might have been secured by the laws of the land,
Speak to my brother - Command my brother.
Divide the inheritance - An inheritance is the property which is left by a father to his children. Among the Jews the older brother had two shares, or twice as much as any other child, Deu 21:17. The remainder was then equally divided among all the children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Master: Luk 6:45; Psa 17:14; Eze 33:31; Act 8:18, Act 8:19; Ti1 6:5
Geneva 1599
12:13 (5) And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
(5) For three reasons Christ would not be a judge to divide an inheritance. First, because he would not support and uphold the fleshly opinion that the Jews had of Messiah: secondly, because he wanted to distinguish the civil government from the ecclesiastical: thirdly, to teach us to beware of those which abuse the show of the gospel, and also the name of ministers, for their own private well-being.
John Gill
12:13 And one of the company said unto him,.... Not one of the disciples of Christ, but one of the multitude, or crowd, about him, Lk 12:1
Master, speak to my brother, that he divide the inheritance with me: the firstborn, according to the law, in Deut 21:17 had a double portion: but the eider brother here, it seems, was for keeping all, and would not divide any part to his younger brother; wherefore he applies to Christ, to interpose his authority, which he imagined would have great weight with his brother, who might be a hearer of Christ, and favourer of him: or however, such was the fame of Christ, and such credit he obtained by his ministry and miracles, that he concluded a word from him, would go a great way with his brother, to engage him to make a right and proper division, as he ought; and especially, if he looked upon him, as the king Messiah the Jews expected, he might take this to be part of his work and office, to settle such civil affairs as these: we often read in the Jewish writings, of brethren dividing their substance, left by their parents; so it is said (f),
, "brethren that divide", (a field,) give two corners (to the poor); if they return and become partners, they give but one.''
Where there were but two brethren, as here, the one was called "the firstborn"; and the other, "simple"; having no title or character: and concerning dividing inheritances, there are the following rules (g):
"the firstborn takes a double portion of his father's goods, as is said, Deut 21:17 how? a man leaves five children, and one of them is the firstborn: the firstborn takes the third part of the substance, and every one of the four simple ones, takes a sixth part: if he leaves nine children, and one of them is the firstborn, he takes the fifth part, and every one of the eight simple ones, takes a tenth part; and so according to this division, they divided for ever----he that has two sons, a firstborn and a simple one, and they both die in his lifetime, the firstborn leaves a daughter, and the simple one leaves a son; lo, the son of the simple one inherits the third part of the old man's goods, which is his father's part; and the daughter of the firstborn, inherits the two thirds, which is the part of her father.''
And again (h),
"two brethren that "divide", and a brother comes to them from the province of the sea: and so three brethren that "divide", and a creditor comes and takes the part of one of them, though the one takes land, and the other money, the division is void, and they return and divide the rest equally: if any one orders at the time of death, that there should be given to such an one a palm tree, or a field out of his substance, and the brethren "divide", and do not give such an one any thing, lo, the division is void; and how do they do? they give what he ordered the heirs, and after that they return and divide as at the beginning: brethren that divide, value what is upon them; but what is upon their sons and their daughters, which they have in possession, they do not value--he that leaves fatherless children, some that are grown up, and others little ones, and they are willing to divide their father's goods, so that those that are grown up may take their part, the sanhedrim appoint a guardian for the little ones, and he chooses a good part for them: and when they are grown up, they cannot make it void, for lo, by the decree of the sanhedrim, they divided for them; but if the sanhedrim err in computation, and give them less, they may make it void, and make another division when, they are grown up.''
But it would be tedious to transcribe all the rules, relating to such cases.
(f) Misn. Peah, c. 3. sect. 5. (g) Maimon. Hilchot Nechalot, c. 2. sect. 1. 7. (h) Maimon. Hilchot Nechalot, c. 10. sect. 1, 2, 3, 4.
Robert Jamieson, A. R. Fausset and David Brown
12:13 COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
Master, &c.--that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.
12:1412:14: Եւ նա՝ ասէ ցնա. Ա՛յր դու՝ ո՞ կացոյց զիս դատաւոր կամ բաժանարա՛ր ՚ի վերայ ձեր։
14 Եւ նա նրան ասաց. «Ո՛վ մարդ, ինձ ո՞վ դատաւոր կամ բաժանարար կարգեց ձեր վրայ»:
14 Ան ալ ըսաւ անոր. «Մա՛րդ, ո՞վ զիս ձեր վրայ դատաւոր կամ բաժին ընող դրաւ»։
Եւ նա ասէ ցնա. Այր դու, ո՞ կացոյց զիս դատաւոր կամ բաժանարար ի վերայ ձեր:

12:14: Եւ նա՝ ասէ ցնա. Ա՛յր դու՝ ո՞ կացոյց զիս դատաւոր կամ բաժանարա՛ր ՚ի վերայ ձեր։
14 Եւ նա նրան ասաց. «Ո՛վ մարդ, ինձ ո՞վ դատաւոր կամ բաժանարար կարգեց ձեր վրայ»:
14 Ան ալ ըսաւ անոր. «Մա՛րդ, ո՞վ զիս ձեր վրայ դատաւոր կամ բաժին ընող դրաւ»։
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12:1414: Он же сказал человеку тому: кто поставил Меня судить или делить вас?
12:14  ὁ δὲ εἶπεν αὐτῶ, ἄνθρωπε, τίς με κατέστησεν κριτὴν ἢ μεριστὴν ἐφ᾽ ὑμᾶς;
12:14. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἄνθρωπε, (Mankind,"τίς (what-one) με (to-me) κατέστησεν (it-stood-down) κριτὴν (to-a-separater) ἢ (or) μεριστὴν (to-a-portioner) ἐφ' (upon) ὑμᾶς; (unto-ye?"
12:14. at ille dixit ei homo quis me constituit iudicem aut divisorem super vosBut he said to him: Man, who hath appointed me judge or divider over you?
14. But he said unto him, Man, who made me a judge or a divider over you?
12:14. But he said to him, “Man, who has appointed me as judge or arbitrator over you?”
12:14. And he said unto him, Man, who made me a judge or a divider over you?
And he said unto him, Man, who made me a judge or a divider over you:

14: Он же сказал человеку тому: кто поставил Меня судить или делить вас?
12:14  ὁ δὲ εἶπεν αὐτῶ, ἄνθρωπε, τίς με κατέστησεν κριτὴν ἢ μεριστὴν ἐφ᾽ ὑμᾶς;
12:14. at ille dixit ei homo quis me constituit iudicem aut divisorem super vos
But he said to him: Man, who hath appointed me judge or divider over you?
12:14. But he said to him, “Man, who has appointed me as judge or arbitrator over you?”
12:14. And he said unto him, Man, who made me a judge or a divider over you?
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Adam Clarke: Commentary on the Bible - 1831
12:14: A judge - Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. Pearce. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties.
Albert Barnes: Notes on the Bible - 1834
12:14: Who made me a judge? - It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose - to preach the gospel, and so to bring people to "a willingness to do" right. Civil affairs are to be left to the magistrate. There is no doubt that Jesus "could" have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can "persuade men" who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: Man: Luk 5:20, Luk 22:58; Rom 2:1, Rom 2:3, Rom 9:20
who: Exo 2:14; Joh 6:15, Joh 8:11, Joh 18:35, Joh 18:36
John Gill
12:14 And he said unto him, man,.... Or "friend", as the Ethiopic version renders it; that is, Jesus said to him, as the Syriac, Persic, and Ethiopic versions express it:
who made me a judge, or a divider over you? referring to the words of one of the Hebrews to Moses, when he interposed in a difference, Ex 2:14 suggesting, that the same might be retorted on him, should he engage in such an affair: the reason why Christ avoided meddling with it, was not because it is unlawful for Christians to concern themselves in arbitrations about civil affairs, and in making up family differences, which is very commendable; but lest by such a step, he should give occasion to them, to conclude he was a temporal king: whereas his kingdom was not of this world, and his business lay not in civil affairs, and the management of them; but in spiritual concerns, in preaching the Gospel, and doing good to the souls of men; wherefore this was out of his province: and besides, it was a matter of covetousness, either in this person, or his brother, or both; which Christ takes an occasion from hence to expose, agreeably to his office; to which may be added, that this man seems to have disturbed Christ in his public work, and was of such a worldly spirit, as to prefer the care of his secular affairs, to the hearing of the word, and the welfare of his immortal soul.
John Wesley
12:14 Who made me a judge? - In worldly things. His kingdom is not of this world.
Robert Jamieson, A. R. Fausset and David Brown
12:14 Man, &c.--Contrast this style of address with "my friends," (Lk 12:4).
who, &c.--a question literally repudiating the office which Moses assumed (Ex 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.
12:1512:15: Եւ ասէ ցնոսա. Տեսէ՛ք եւ զգո՛յշ լերուք յամենայն ագահութենէ, զի ո՛չ եթէ ՚ի մթերից ընչից ուրուք իցեն կեանք նորա։
15 Ապա ժողովրդին ասաց. «Տեսէք, որ զգոյշ լինէք ամէն տեսակ ագահութիւնից, որովհետեւ մարդու կեանքը իր կուտակած հարստութեան մէջ չէ»:
15 Եւ աւելցուց. «Նայեցէ՛ք եւ զգուշացէ՛ք ագահութենէ. վասն զի մարդուս ստացուածքներուն աւելնալէն կախուած չէ իր կեանքը»։
Եւ ասէ ցնոսա. Տեսէք եւ զգոյշ լերուք [90]յամենայն ագահութենէ``, զի ոչ եթէ ի մթերից ընչից ուրուք իցեն կեանք նորա:

12:15: Եւ ասէ ցնոսա. Տեսէ՛ք եւ զգո՛յշ լերուք յամենայն ագահութենէ, զի ո՛չ եթէ ՚ի մթերից ընչից ուրուք իցեն կեանք նորա։
15 Ապա ժողովրդին ասաց. «Տեսէք, որ զգոյշ լինէք ամէն տեսակ ագահութիւնից, որովհետեւ մարդու կեանքը իր կուտակած հարստութեան մէջ չէ»:
15 Եւ աւելցուց. «Նայեցէ՛ք եւ զգուշացէ՛ք ագահութենէ. վասն զի մարդուս ստացուածքներուն աւելնալէն կախուած չէ իր կեանքը»։
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12:1515: При этом сказал им: смотрите, берегитесь любостяжания, ибо жизнь человека не зависит от изобилия его имения.
12:15  εἶπεν δὲ πρὸς αὐτούς, ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῶ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῶ.
12:15. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Ὁρᾶτε (Ye-should-discern-unto) καὶ (and) φυλάσσεσθε ( ye-should-guard ) ἀπὸ (off) πάσης (of-all) πλεονεξίας, (of-a-holding-beyond-unto,"ὅτι (to-which-a-one) οὐκ (not) ἐν (in) τῷ (unto-the-one) περισσεύειν (to-about-of) τινὶ (unto-a-one,"ἡ (the-one) ζωὴ (a-lifing) αὐτοῦ (of-it,"ἐστὶν (it-be) ἐκ (out) τῶν (of-the-ones) ὑπαρχόντων ( of-firsting-under ) αὐτῷ. (unto-it)
12:15. dixitque ad illos videte et cavete ab omni avaritia quia non in abundantia cuiusquam vita eius est ex his quae possidetAnd he said to them: Take heed and beware of all covetousness: for a man's life doth not consist in the abundance of things which he possesseth.
15. And he said unto them, Take heed, and keep yourselves from all covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
12:15. So he said to them: “Be cautious and wary of all avarice. For a person’s life is not found in the abundance of the things that he possesses.”
12:15. And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
And he said unto them, Take heed, and beware of covetousness: for a man' s life consisteth not in the abundance of the things which he possesseth:

15: При этом сказал им: смотрите, берегитесь любостяжания, ибо жизнь человека не зависит от изобилия его имения.
12:15  εἶπεν δὲ πρὸς αὐτούς, ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῶ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῶ.
12:15. dixitque ad illos videte et cavete ab omni avaritia quia non in abundantia cuiusquam vita eius est ex his quae possidet
And he said to them: Take heed and beware of all covetousness: for a man's life doth not consist in the abundance of things which he possesseth.
12:15. So he said to them: “Be cautious and wary of all avarice. For a person’s life is not found in the abundance of the things that he possesses.”
12:15. And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
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
15: Господь указывает на то, что побуждением к высказанной "человеком" просьбе было любостяжание - жадность, и при этом убеждает бояться этого чувства. - Ибо жизнь. Какая жизнь? Обыкновенная физическая жизнь, или жизнь вечная? Из 20-го стиха видно, что здесь может разуметься только первая - простое существование, продолжительность которого не зависит от того, сколько кто сумел накопить себе богатства: Бог неожиданно полагает конец жизни человека богатого и продолжает лета бедняка.
Adam Clarke: Commentary on the Bible - 1831
12:15: Beware of covetousness - Or rather, Beware of all inordinate desires. I add πασης, all, on the authority of ABDKLM-Q, twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, and several of the primitive fathers.
Inordinate desires. Πλεονεξιας, from πλειον, more, and εχειν, to have; the desire to have more and more, let a person possess whatever he may. Such a disposition of mind is never satisfied; for, as soon as one object is gained, the heart goes out after another.
Consisteth not in the abundance - That is, dependeth not on the abundance. It is not superfluities that support man's life, but necessaries. What is necessary, God gives liberally; what is superfluous, he has not promised. Nor can a man's life be preserved by the abundance of his possessions: to prove this he spoke the following parable.
Albert Barnes: Notes on the Bible - 1834
12:15: Beware of covetousness - One of these brothers, no doubt, was guilty of this sin; and our Saviour, as was his custom, took occasion to warn his disciples of its danger.
Covetousness - An unlawful desire of the property of another; also a desire of gain or riches beyond what is necessary for our wants. It is a violation of the tenth commandment Exo 20:17, and is expressly called idolatry Col 3:5. Compare, also, Eph 5:3, and Heb 13:5.
A man's life - The word "life" is sometimes taken in the sense of happiness or felicity, and some have supposed this to be the meaning here, and that Jesus meant to say that a man's comfort does not depend on affluence - that is, on more than is necessary for his daily wants; but this meaning does not suit the parable following, which is designed to show that property will not lengthen out a man's life, and therefore is not too ardently to be sought, and is of little value. The word "life," therefore, is to be taken "literally."
Consisteth not - Rather, "dependeth" not on his possessions. His possessions will not prolong it. The passage, then, means: Be not anxious about obtaining wealth, for, however much you may obtain, it will not prolong your life. "That" depends on the will of God, and it requires something besides wealth to make us ready to meet him. This sentiment he proceeds to illustrate by a beautiful parable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Take: Luk 8:14, Luk 16:14, Luk 21:34; Jos 7:21; Job 31:24, Job 31:25; Psa 10:3, Psa 62:10, Psa 119:36, Psa 119:37; Pro 23:4, Pro 23:5, Pro 28:16; Jer 6:13, Jer 22:17, Jer 22:18; Mic 2:2; Hab 2:9; Mar 7:22; Co1 5:10, Co1 5:11, Co1 6:10; Eph 5:3-5; Col 3:5; Ti1 6:7-10; Ti2 3:2; Heb 13:5; Pe2 2:3, Pe2 2:14
for: Job 2:4; Psa 37:16; Pro 15:16, Pro 16:16; Ecc 4:6-8, Ecc 5:10-16; Mat 6:25, Mat 6:26; Ti1 6:6-8
Geneva 1599
12:15 And he said unto them, Take heed, and beware of (c) covetousness: for a man's life (d) consisteth not in the abundance of the things which he possesseth.
(c) By covetousness is meant that greedy desire to get, commonly causing hurt to other men.
(d) God is the author and preserver of man's life; goods are not.
John Gill
12:15 And he said unto them,.... Either to the two brethren, or to his disciples, as the Syriac and Persic versions read, or to the whole company:
take heed, and beware of covetousness; of all covetousness, as read the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, and some copies; that is, of all sorts of covetousness, and every degree of it, which of all vices is to be avoided and guarded against, being the root of all evil; and as the Persic version renders it, is worse than all evil, and leads into it:
for a man's life consisteth not in the abundance of the things which he possesseth; of flocks and beasts, as the Persic version renders it: a man's natural life cannot be prolonged by all the good things of the world he is possessed of; they cannot prevent diseases nor death; nor do the comfort and happiness of life, lie in these things; which are either not enjoyed by them, but kept for the hurt of the owners of them, or are intemperately used, or some way or other imbittered to them, so that they have no peace nor pleasure in them: and a man's spiritual life is neither had nor advantaged hereby, and much less is eternal life to be acquired by any of these things; which a man may have, and be lost for ever, as the following parable shows.
John Wesley
12:15 He said to them - Perhaps to the two brothers, and through them to the people. A man's life - That is, the comfort or happiness of it.
Robert Jamieson, A. R. Fausset and David Brown
12:15 unto them--the multitude around Him (Lk 12:1).
of covetousness--The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.
a man's life, &c.--a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.
12:1612:16: Խօսեցա՛ւ առ նոսա առակ մի՝ եւ ասէ. Ա՛ռն ուրումն մեծատան ետուն անդք տոհմակա՛նս.
16 Եւ նրանց մի առակ պատմեց ու ասաց. «Մի մեծահարուստի արտերը առատ բերք տուեցին.
16 Առակ մըն ալ խօսեցաւ անոնց՝ ըսելով. «Հարուստ մարդու մը արտերը առատ բերքեր տուին։
Խօսեցաւ առ նոսա առակ մի եւ ասէ. Առն ուրումն մեծատան ետուն անդք տոհմականս:

12:16: Խօսեցա՛ւ առ նոսա առակ մի՝ եւ ասէ. Ա՛ռն ուրումն մեծատան ետուն անդք տոհմակա՛նս.
16 Եւ նրանց մի առակ պատմեց ու ասաց. «Մի մեծահարուստի արտերը առատ բերք տուեցին.
16 Առակ մըն ալ խօսեցաւ անոնց՝ ըսելով. «Հարուստ մարդու մը արտերը առատ բերքեր տուին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: И сказал им притчу: у одного богатого человека был хороший урожай в поле;
12:16  εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων, ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
12:16. Εἶπεν (It-had-said) δὲ (moreover) παραβολὴν (to-a-casting-beside) πρὸς (toward) αὐτοὺς (to-them) λέγων (forthing,"Ἀνθρώπου (Of-a-mankind) τινὸς (of-a-one) πλουσίου (of-wealth-belonged) εὐφόρησεν (it-goodly-beareed-unto,"ἡ (the-one) χώρα. (a-space)
12:16. dixit autem similitudinem ad illos dicens hominis cuiusdam divitis uberes fructus ager adtulitAnd he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits.
16. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
12:16. Then he spoke to them using a comparison, saying: “The fertile land of a certain wealthy man produced crops.
12:16. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

16: И сказал им притчу: у одного богатого человека был хороший урожай в поле;
12:16  εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων, ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
12:16. dixit autem similitudinem ad illos dicens hominis cuiusdam divitis uberes fructus ager adtulit
And he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits.
12:16. Then he spoke to them using a comparison, saying: “The fertile land of a certain wealthy man produced crops.
12:16. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-21: Притча о безумном богаче как нельзя лучше подтверждает собою мысль 15-го стиха - о ненадежности богатства для удлинения человеческой жизни. - Некуда мне собрать плодов моих. У богача на виду были, конечно, тысячи нуждающихся, которым бы он и должен был отдать избыток урожая, но он как будто совершенно не считает себя обязанным помогать ближним и думает только о себе, чтобы ему-то было спокойно за будущее, когда, быть может, не будет урожая. - Скажу душе моей. Душа здесь берется как "седалище чувствований": она будет чувствовать удовольствие, которое даст человеку богатство (душа - по греч. yuch именно низшая сторона душевной жизни в отличие от pneuma - высшей стороны этой жизни). - Бог сказал ему. Когда и как - не сказано: эти недомолвки вообще свойственны притче (Феофил.). - Потребуют - опять не сказано: кто. Можно, конечно, здесь видеть Ангелов - "Ангелов смерти, которые исторгнут душу сопротивляющегося животолюбца" (Феофилакт. Ср. Лк ХVI, 22). - В Бога богатеть (eiV Qeon plouuwn) - это не значит: собирать богатство для того, чтобы употреблять его во славу Божию, потому что в таком случае было бы удержано предыдущее выражение: собирает сокровища (qhsaurizein) и противоположение заключалось бы только в различии целей обогащения, тогда как несомненно Господь противополагает обогащение вообще полному равнодушию к собиранию имения. Не может здесь быть и речи о собирании неветшающих богатств - благ Мессианского Царства, потому что это все же будет накоплением сокровищ "для себя", хотя это - сокровища другого рода... Поэтому ничего не остается, как принять толкование Б. Вейса, по которому "богатеть в Бога" - значит: быть богатым благами, которые Сам Бог признает за блага (ср. выражение ст. 31-го: наипаче ищите Царствия Божия).
Adam Clarke: Commentary on the Bible - 1831
12:16: The ground of a certain rich man, etc. - He had generally what is called good luck in his farm, and this was a remarkably plentiful year.
Albert Barnes: Notes on the Bible - 1834
12:16: A parable - See the notes at Mat 13:3.
Plentifully - His land was fertile, and produced even beyond his expectations, and beyond what he had provided for.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: The ground: Gen 26:12-14, Gen 41:47-49; Job 12:6; Psa 73:3, Psa 73:12; Hos 2:8; Mat 5:45; Act 14:17
Geneva 1599
12:16 (6) And he spake a parable unto them, saying, The (e) ground of a certain rich man brought forth plentifully:
(6) There are none more mad than rich men who depend upon their riches.
(e) Or rather country, for here is set forth a man that possesses not only a piece of ground, but a whole country, as they do who join house to house, and field to field; (Is 5:8).
John Gill
12:16 And he spake a parable unto them, saying,.... He supposed the following case, and made use of it by way of illustration of what he had said:
the ground of a certain rich man brought forth plentifully; who notwithstanding his riches, was but a fool, as the sequel shows; rich men are not always wise in things natural and civil; and very few of them are spiritually wise, or wise in spiritual things, in things which relate to the welfare of their souls; but however, this man was very prosperous in his worldly affairs, as a man of a small share of common sense may be, and wicked men often are: the word translated "ground", signifies a "region", or "country", which expresses the more, the riches of this man, that he had not a common and ordinary farm, but a whole country as it were; at least a very large part of one, and all this fruitful.
Robert Jamieson, A. R. Fausset and David Brown
12:16 a certain rich man, &c.--Why is this man called a "fool?" (Lk 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.
12:1712:17: եւ խորհէ՛ր ՚ի միտս իւր՝ եւ ասէր. Զի՞ գործեցից՝ զի ո՛չ գոյ տեղի ուր ժողովեցից զարդիւնս իմ[1293]։ [1293] Ոմանք. Զի՞նչ գործեցից՝ զի։
17 եւ նա խորհեց իր մտքում ու ասաց. “Տեսնեմ ինչ կարող եմ անել, քանի որ բերքս կուտակելու տեղ չկայ:
17 Ան կը մտածէր ինքնիրեն ու կ’ըսէր. ‘Ի՞նչ ընեմ, վասն զի տեղ չունիմ, ուր իմ բերքերս ժողվեմ’։ Եւ ըսաւ.
եւ խորհէր ի միտս իւր եւ ասէր. Զի՞ գործեցից, զի ոչ գոյ տեղի ուր ժողովեցից զարդիւնս իմ:

12:17: եւ խորհէ՛ր ՚ի միտս իւր՝ եւ ասէր. Զի՞ գործեցից՝ զի ո՛չ գոյ տեղի ուր ժողովեցից զարդիւնս իմ[1293]։
[1293] Ոմանք. Զի՞նչ գործեցից՝ զի։
17 եւ նա խորհեց իր մտքում ու ասաց. “Տեսնեմ ինչ կարող եմ անել, քանի որ բերքս կուտակելու տեղ չկայ:
17 Ան կը մտածէր ինքնիրեն ու կ’ըսէր. ‘Ի՞նչ ընեմ, վասն զի տեղ չունիմ, ուր իմ բերքերս ժողվեմ’։ Եւ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: и он рассуждал сам с собою: что мне делать? некуда мне собрать плодов моих?
12:17  καὶ διελογίζετο ἐν ἑαυτῶ λέγων, τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου;
12:17. καὶ (And) διελογίζετο ( it-was-fortheeing-through-to ) ἐν (in) αὑτῷ (unto-itself) λέγων (forthing,"Τί (To-what-one) ποιήσω, (I-might-have-done-unto) ὅτι (to-which-a-one) οὐκ (not) ἔχω (I-hold) ποῦ (of-whither) συνάξω (I-shall-lead-together) τοὺς (to-the-ones) καρπούς (to-fruits) μου; (of-me?"
12:17. et cogitabat intra se dicens quid faciam quod non habeo quo congregem fructus meosAnd he thought within himself, saying: What shall I do, because I have no room where to bestow my fruits?
17. and he reasoned within himself, saying, What shall I do, because I have not where to bestow my fruits?
12:17. And he thought within himself, saying: ‘What should I do? For I have nowhere to gather together my crops.’
12:17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits:

17: и он рассуждал сам с собою: что мне делать? некуда мне собрать плодов моих?
12:17  καὶ διελογίζετο ἐν ἑαυτῶ λέγων, τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου;
12:17. et cogitabat intra se dicens quid faciam quod non habeo quo congregem fructus meos
And he thought within himself, saying: What shall I do, because I have no room where to bestow my fruits?
12:17. And he thought within himself, saying: ‘What should I do? For I have nowhere to gather together my crops.’
12:17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:17: He thought within himself - Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment.
Albert Barnes: Notes on the Bible - 1834
12:17: He thought within himself - He reasoned or inquired. He was anxious and perplexed. Riches increase thought and perplexity. Indeed, this is almost their only effect - to engross the thoughts and steal the heart away from better things, in order to take care of the useless wealth.
No room - Everything was full.
To bestow - To place, to hoard, to collect.
My fruits - Our word "fruits" is not applied to "grain;" but the Greek word is applied to all the produce of the earth - not only "fruit," but also grain. This is likewise the old meaning of the English word, especially in the plural number.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: What: Luk 12:22, Luk 12:29, Luk 10:25, Luk 16:3; Act 2:37, Act 16:30
shall: Luk 12:33, Luk 3:11, Luk 11:41, Luk 14:13, Luk 14:14, Luk 16:9, Luk 18:22, Luk 19:17; Ecc 11:2; Isa 58:7; Mat 5:42; Rom 12:13; Co2 9:6-15; Ti1 6:17; Jo1 3:16
Geneva 1599
12:17 And he (f) thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
(f) Reckoned with himself, which is the characteristic of covetous surly men who spend their life in those trifles.
John Gill
12:17 And, he thought within himself,.... And foolish thoughts they were; he did not think of God, or that there was one, and much less that he was the author, of all his outward prosperity and plenty; and was still further off of thinking of returning thanks to God for it: or of asking counsel of him, what he should do with it; but he consults himself only, and thought only within, and for himself; and not at all of his poor neighbours, or for the good of others; nor did he think even of his own soul, but altogether about his worldly substance:
saying, what shall I do? he does not say what shall I do for God? for his interest service, and glory? for the poor, the hungry, and thirsty, and naked? or for my own soul, that that may be eternally saved? but what shall I do with my goods?
because I have no room where to bestow my fruits: he had gathered in his harvest, and filled his barns as full as they could hold, so that they had no room for more; and yet had still an abundance to lay up, and about which he was anxiously concerned; not thinking of the empty bellies, barns, and houses of the poor, where he might have stowed much.
John Wesley
12:17 What shall I do? - The very language of want! Do? Why, lay up treasure in heaven.
12:1812:18: Եւ ասէ. Գիտե՛մ զինչ արարից. քակեցի՛ց զշտեմարանս իմ՝ եւ եւս մեծամեծս շինեցից. եւ ա՛նդր ժողովեցից զցորեան եւ զամենայն բարութիւնս իմ.
18 Գիտեմ, - ասաց նա, - թէ ինչ պէտք է անեմ. կը քանդեմ իմ շտեմարանները եւ աւելի մեծերը կը շինեմ ու այնտեղ կը հաւաքեմ ցորենը եւ իմ ամբողջ բարիքները.
18 ‘Իմ ամբարներս քակեմ ա՛լ աւելի մեծը շինեմ եւ հոն ժողվեմ իմ բոլոր բերքերս ու բարիքներս.
Եւ ասէ. [91]Գիտեմ զինչ`` արարից. քակեցից զշտեմարանս իմ, եւ եւս մեծամեծս շինեցից, եւ անդր ժողովեցից զցորեան եւ զամենայն բարութիւնս իմ:

12:18: Եւ ասէ. Գիտե՛մ զինչ արարից. քակեցի՛ց զշտեմարանս իմ՝ եւ եւս մեծամեծս շինեցից. եւ ա՛նդր ժողովեցից զցորեան եւ զամենայն բարութիւնս իմ.
18 Գիտեմ, - ասաց նա, - թէ ինչ պէտք է անեմ. կը քանդեմ իմ շտեմարանները եւ աւելի մեծերը կը շինեմ ու այնտեղ կը հաւաքեմ ցորենը եւ իմ ամբողջ բարիքները.
18 ‘Իմ ամբարներս քակեմ ա՛լ աւելի մեծը շինեմ եւ հոն ժողվեմ իմ բոլոր բերքերս ու բարիքներս.
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: И сказал: вот что сделаю: сломаю житницы мои и построю большие, и соберу туда весь хлеб мой и всё добро мое,
12:18  καὶ εἶπεν, τοῦτο ποιήσω· καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω, καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου,
12:18. καὶ (And) εἶπεν (it-had-said,"Τοῦτο (To-the-one-this) ποιήσω: (I-shall-do-unto) καθελῶ (I-shall-section-down-unto) μου (of-me) τὰς (to-the-ones) ἀποθήκας (to-placings-off) καὶ (and) μείζονας ( to-more-great ) οἰκοδομήσω, (I-shall-house-build-unto,"καὶ (and) συνάξω (I-shall-lead-together) ἐκεῖ (thither) πάντα ( to-all ) τὸν (to-the-one) σῖτον (to-a-grain) καὶ (and) τὰ (to-the-ones) ἀγαθά ( to-good ) μου, (of-me,"
12:18. et dixit hoc faciam destruam horrea mea et maiora faciam et illuc congregabo omnia quae nata sunt mihi et bona meaAnd he said: This will I do: I will pull down my barns and will build greater: and into them will I gather all things that are grown to me and my goods.
18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my corn and my goods.
12:18. And he said: ‘This is what I will do. I will tear down my barns and build larger ones. And into these, I will gather all the things that have been grown for me, as well as my goods.
12:18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods:

18: И сказал: вот что сделаю: сломаю житницы мои и построю большие, и соберу туда весь хлеб мой и всё добро мое,
12:18  καὶ εἶπεν, τοῦτο ποιήσω· καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω, καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου,
12:18. et dixit hoc faciam destruam horrea mea et maiora faciam et illuc congregabo omnia quae nata sunt mihi et bona mea
And he said: This will I do: I will pull down my barns and will build greater: and into them will I gather all things that are grown to me and my goods.
12:18. And he said: ‘This is what I will do. I will tear down my barns and build larger ones. And into these, I will gather all the things that have been grown for me, as well as my goods.
12:18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:18: I will pull down, etc. - The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their lives are both taken away.
Albert Barnes: Notes on the Bible - 1834
12:18: I will pull down my barns - The word "barns" here, properly means, "granaries," or places exclusively designed to put wheat, barley, etc. They were commonly made, by the ancients, "underground," where grain could be kept a long time more safe from thieves and from vermin. If it be asked why he did not let the old ones remain and build new ones, it may be answered that it would be easier to "enlarge" those already excavated in the earth than to dig new ones.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Luk 12:21, Luk 18:4, Luk 18:6; Psa 17:14; Jam 3:15, Jam 4:15
John Gill
12:18 And he said, this will I do,.... This was the resolution he came to, and which he took up, without consulting God, or asking leave of him:
I will pull down my barns, and build greater; which was not a very wise one; for he might have let his present barns have stood, and have added new ones to them:
and there will I bestow all my fruits and my goods; he ascribes the increase of his substance to himself, and reckons them his own acquisitions, and entirely owing to his diligence and industry; and therefore calls them my fruits, and my goods; and accounts them his good things, his only good things; as worldly men place all good and happiness in outward enjoyments, having no notion of spiritual and eternal good things he determines to lay up all in his barns, for his own use and service, and nothing for God and his interest, nor any thing for the poor and their relief.
12:1912:19: եւ ասացից ցանձն իմ. Ա՛նձն՝ ունի՛ս բազում բարութիւնս համբարեալ ամաց բազմաց. հանգի՛ր՝ կե՛ր ա՛րբ՝ եւ ուրա՛խ լեր։
19 ու ինքս ինձ կ’ասեմ՝ ո՛վ մարդ, շատ տարիների համար ամբարուած բազում բարիքներ ունես, հանգի՛ստ արա, կե՛ր, խմի՛ր եւ ուրա՛խ եղիր”»:
19 Եւ իմ անձիս ըսեմ. «Ո՛վ անձս, շատ բարիքներ ունիս շատ տարիներու համար ժողվուած. հանգչէ՛, կե՛ր, խմէ՛ եւ ուրախ եղի՛ր»’։
Եւ ասացից ցանձն իմ. Անձն, ունիս բազում բարութիւնս համբարեալ ամաց բազմաց. հանգիր, կեր, արբ եւ ուրախ լեր:

12:19: եւ ասացից ցանձն իմ. Ա՛նձն՝ ունի՛ս բազում բարութիւնս համբարեալ ամաց բազմաց. հանգի՛ր՝ կե՛ր ա՛րբ՝ եւ ուրա՛խ լեր։
19 ու ինքս ինձ կ’ասեմ՝ ո՛վ մարդ, շատ տարիների համար ամբարուած բազում բարիքներ ունես, հանգի՛ստ արա, կե՛ր, խմի՛ր եւ ուրա՛խ եղիր”»:
19 Եւ իմ անձիս ըսեմ. «Ո՛վ անձս, շատ բարիքներ ունիս շատ տարիներու համար ժողվուած. հանգչէ՛, կե՛ր, խմէ՛ եւ ուրախ եղի՛ր»’։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: и скажу душе моей: душа! много добра лежит у тебя на многие годы: покойся, ешь, пей, веселись.
12:19  καὶ ἐρῶ τῇ ψυχῇ μου, ψυχή, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.
12:19. καὶ (and) ἐρῶ (I-shall-utter) τῇ (unto-the-one) ψυχῇ (unto-a-breathing) μου (of-me,"Ψυχή, (Breathing,"ἔχεις (thou-hold) πολλὰ ( to-much ) ἀγαθὰ ( to-good ) [ κείμενα "[ to-situating ) εἰς (into) ἔτη (to-years) πολλά : ( to-much ) ἀναπαύου , ( thou-should-cease-up ,"φάγε, (thou-should-have-had-devoured,"πίε], (thou-should-have-had-drank],"εὐφραίνου. (thou-should-be-goodly-centered)
12:19. et dicam animae meae anima habes multa bona posita in annos plurimos requiesce comede bibe epulareAnd I will say to my soul: Soul, thou hast much goods laid up for many years. Take thy rest: eat, drink, make good cheer.
19. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry.
12:19. And I will say to my soul: Soul, you have many goods, stored up for many years. Relax, eat, drink, and be cheerful.’
12:19. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] be merry.
And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] be merry:

19: и скажу душе моей: душа! много добра лежит у тебя на многие годы: покойся, ешь, пей, веселись.
12:19  καὶ ἐρῶ τῇ ψυχῇ μου, ψυχή, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.
12:19. et dicam animae meae anima habes multa bona posita in annos plurimos requiesce comede bibe epulare
And I will say to my soul: Soul, thou hast much goods laid up for many years. Take thy rest: eat, drink, make good cheer.
12:19. And I will say to my soul: Soul, you have many goods, stored up for many years. Relax, eat, drink, and be cheerful.’
12:19. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] be merry.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:19: Soul, thou hast much goods - Great possessions are generally accompanied with pride, idleness, and luxury; and these are the greatest enemies to salvation. Moderate poverty, as one justly observes, is a great talent in order to salvation; but it is one which nobody desires.
Take thine ease, eat, drink, and be merry - This was exactly the creed of the ancient Atheists and Epicureans. Ede, bibe, lude; post mortem nulla voluptas. What a wretched portion for an immortal spirit! and yet those who know not God have no other, and many of them not even this.
Albert Barnes: Notes on the Bible - 1834
12:19: Much goods - Much property. Enough to last a long while, so that there is no need of anxiety or labor.
Take thine ease - Be free from care about the future. Have no anxiety about coming to want.
Eat, drink, and be merry - This was just the doctrine of the ancient Epicureans and atheists, and it is, alas! too often the doctrine of those who are rich. They think that all that is valuable in life is to eat, and drink, and be cheerful or merry. Hence, their chief anxiety is to obtain the "delicacies of the season " - the luxuries of the world; to secure the productions of every clime at any expense, and to be distinguished for splendid repasts and a magnificent style of living. What a portion is this for an immortal soul! What folly to think that "all" that a man lives for is to satisfy his sensual appetites; to forget that he has an intellect to be cultivated, a heart to be purified, a soul to be saved!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Soul: Deu 6:11, Deu 6:12, Deu 8:12-14; Job 31:24, Job 31:25; Psa 49:5-13, Psa 49:18, Psa 52:5-7, Psa 62:10; Pro 18:11, Pro 23:5; Isa 5:8; Hos 12:8; Hab 1:16; Mat 6:19-21; Ti1 6:17; Jam 5:1-3
for: Job 14:1; Pro 27:1; Jam 4:13-15
take: Luk 16:19, Luk 21:34; Job 21:11-13; Ecc 11:9; Isa 5:11, Isa 22:13; Amo 6:3-6; Co1 15:32; Phi 3:19; Ti1 5:6; Ti2 3:4; Jam 5:5; Pe1 4:3; Rev 18:7
Geneva 1599
12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] (g) be merry.
(g) Be merry and make good cheer.
John Gill
12:19 And I will say to my soul,.... Himself, see Ps 49:18 or to his sensual appetite, which he sought to indulge and gratify, for he was wholly a sensual and carnal man:
soul, thou hast much goods laid up for many years: he foolishly promises himself a long life, when no man can boast of tomorrow, or knows what a day will bring forth; or can assure himself he shall live a day, an hour, or moment longer: and he also depended upon the safety of his goods, thus laid up; whereas his barns might be consumed by fire at once, or his goods be devoured by vermin, or plundered by thieves, and by various ways taken out of his hands; for riches are uncertain things, and make themselves wings and fly away:
take thine case, eat, drink, and be merry; spend thy life in ease, luxury, and mirth; put away the evil day far from thee: never trouble thyself about a future state, tomorrow shall be as this day, and much more abundantly; and thou hast enough to make thyself happy, and let nothing disturb thee, and give a loose to all sensual pleasures, and carnal joys. This is the language of epicure among the Jews, and is forbidden to be used, especially on fast days; for so it is said, (i).
"let not a man say I will go to my house, "and I will eat and drink", (and say) , "peace to thee, O my soul"; if he does so, of him the Scripture says, Is 22:13 "Behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, let us eat and drink, for tomorrow we shall die---surely this iniquity shall not be purged from you, till ye die, &c."''
(i) T. Bab. Taanith, fol. 11. 1.
12:2012:20: Ասէ ցնա Աստուած. Ա՛նմիտ՝ յայսմ գիշերի զոգիդ ՚ի քէն ՚ի բաց պահանջիցեն, իսկ զոր պատրաստեցերն՝ ո՛ւմ լինիցի[1294]։ [1294] Ոմանք. ՚Ի բաց պահանջեսցեն. եւ ոմանք. պահանջեն։
20 Աստուած նրան ասաց. “Անմի՛տ, հէնց այս գիշեր հոգիդ քեզնից պահանջելու են, իսկ ինչ որ պատրաստել ես, ո՞ւմն է լինելու”:
20 Բայց Աստուած ըսաւ անոր. ‘Ա՛նմիտ, այս գիշեր հոգիդ քեզմէ պիտի պահանջուի. ուստի այն քու պատրաստած բաներդ որո՞ւ պիտի ըլլան’։
Ասէ ցնա Աստուած. Անմիտ, յայսմ գիշերի զոգիդ ի քէն ի բաց պահանջիցեն, իսկ զոր պատրաստեցերն ո՞ւմ լինիցի:

12:20: Ասէ ցնա Աստուած. Ա՛նմիտ՝ յայսմ գիշերի զոգիդ ՚ի քէն ՚ի բաց պահանջիցեն, իսկ զոր պատրաստեցերն՝ ո՛ւմ լինիցի[1294]։
[1294] Ոմանք. ՚Ի բաց պահանջեսցեն. եւ ոմանք. պահանջեն։
20 Աստուած նրան ասաց. “Անմի՛տ, հէնց այս գիշեր հոգիդ քեզնից պահանջելու են, իսկ ինչ որ պատրաստել ես, ո՞ւմն է լինելու”:
20 Բայց Աստուած ըսաւ անոր. ‘Ա՛նմիտ, այս գիշեր հոգիդ քեզմէ պիտի պահանջուի. ուստի այն քու պատրաստած բաներդ որո՞ւ պիտի ըլլան’։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Но Бог сказал ему: безумный! в сию ночь душу твою возьмут у тебя; кому же достанется то, что ты заготовил?
12:20  εἶπεν δὲ αὐτῶ ὁ θεός, ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται;
12:20. εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"ὁ (the-one) θεός (a-Deity,"Ἄφρων, (Un-centered-of,"ταύτῃ (unto-the-one-this) τῇ (unto-the-one) νυκτὶ (unto-a-night) τὴν (to-the-one) ψυχήν (to-a-breathing) σου (of-thee) αἰτοῦσιν (they-appeal-unto) ἀπὸ (off) σοῦ: (of-THEE) ἃ ( to-which ) δὲ (moreover) ἡτοίμασας, (thou-readied-to,"τίνι (unto-what-one) ἔσται ; ( it-shall-be ?"
12:20. dixit autem illi Deus stulte hac nocte animam tuam repetunt a te quae autem parasti cuius eruntBut God said to him: Thou fool, this night do they require thy soul of thee. And whose shall those things be which thou hast provided?
20. But God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be?
12:20. But God said to him: ‘Foolish one, this very night they require your soul of you. To whom, then, will those things belong, which you have prepared?’
12:20. But God said unto him, [Thou] fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
But God said unto him, [Thou] fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided:

20: Но Бог сказал ему: безумный! в сию ночь душу твою возьмут у тебя; кому же достанется то, что ты заготовил?
12:20  εἶπεν δὲ αὐτῶ ὁ θεός, ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται;
12:20. dixit autem illi Deus stulte hac nocte animam tuam repetunt a te quae autem parasti cuius erunt
But God said to him: Thou fool, this night do they require thy soul of thee. And whose shall those things be which thou hast provided?
12:20. But God said to him: ‘Foolish one, this very night they require your soul of you. To whom, then, will those things belong, which you have prepared?’
12:20. But God said unto him, [Thou] fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
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
12:20: Thou fool! - To imagine that a man's comfort and peace can depend upon temporal things; or to suppose that these can satisfy the wishes of an immortal spirit!
This night - How awful was this saying! He had just made the necessary arrangements for the gratification of his sensual appetites; and, in the very night in which he had finally settled all his plans, his soul was called into the eternal world! What a dreadful awakening of a soul, long asleep in sin! He is now hurried into the presence of his Maker; none of his worldly goods can accompany him, and he has not a particle of heavenly treasure! There is a passage much like this in the book of Ecclesiasticus, 11:18, 19. There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him; and that he must leave those things to others, and die. We may easily see whence the above is borrowed.
Albert Barnes: Notes on the Bible - 1834
12:20: Thou fool - If there is any supreme folly, it is this. As though riches could prolong life, or avert for a moment the approach of pain and death.
This night ... - What an awful sentence to a man who, as he thought, had got just ready to live and enjoy himself! In a single moment all his hopes were blasted, and his soul summoned to the bar of his long-forgotten God. So, many are surprised as suddenly and as unprepared. They are snatched from their pleasures, and hurried to a world where there is no pleasure, and where all their wealth cannot purchase one moment's ease from the gnawings of the worm that never dies.
Shall be required of thee - Thou shalt be required to die, to go to God, and to give up your account.
Then whose ... - Whose they may be is of little consequence to the man that lost his soul to gain them; but they are often left to heirs that dissipate them much sooner than the father procured them, and thus they secure "their" ruin as well as his own. See Psa 39:6; Ecc 2:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: God: Luk 16:22, Luk 16:23; Exo 16:9, Exo 16:10; Sa1 25:36-38; Sa2 13:28, Sa2 13:29; Kg1 16:9, Kg1 16:10; Job 20:20-23, Job 27:8; Psa 73:19, Psa 78:30; Dan 5:1-6, Dan 5:25-30; Nah 1:10; Mat 24:48-51; Th1 5:3
Thou fool: Luk 11:40; Jer 17:11; Jam 4:14
thy soul shall be required of thee: or, do they require thy soul
then: Est 5:11, Est 8:1, Est 8:2; Job 27:16, Job 27:17; Psa 39:6, Psa 49:17-19, Psa 52:5-7; Pro 11:4; Pro 28:8; Ecc 2:18-22, Ecc 5:14-16; Jer 17:11; Dan 5:28; Ti1 6:7
John Gill
12:20 But God said unto him,.... He determined within himself he should die that night; for the time of a man's death, as well as of his birth, is fixed by God; or he sent the messenger of death, some disease or another, the language of which was, immediate death, or death in a very short time; or spoke to his conscience, and impressed it on his mind, that he should die that night, and not live:
thou fool: as he appeared to be, throughout the whole of his conduct:
this night thy soul shall be required of thee: which is of God's immediate formation, is immortal, of more worth than a world, and its loss is irreparable; and for which a man is accountable to God, the Father of spirits; and which he requires at a man's hands at death, which is here designed; and shows, that a man has no power over it to retain it, but must give it up when it is called for, even that very instant, "this night" which may refer to the time when covetous persons are employing their thoughts about their worldly goods, or when epicures and sensual persons are indulging themselves in luxury and intemperance; and to the condition the soul is in, being in the night and in darkness, and knows not whither it is going; and denotes its immediate remove, and the suddenness of divine wrath and vengeance; the Vulgate Latin, and Syriac versions, agreeably to the Greek text, read the words, "this night do they require thy soul of thee"; or "out of thy body", as the Persic version reads: the Ethiopic version renders it, "they shall take thy soul from thee"; that is, the evil angels, the devils having a commission from God, shall demand thy soul; and as soon as ever it is separated from the body, shall seize upon it, and carry it to hell; just as the good angels carry the souls of the saints to heaven, Lk 16:22
Then whose shall those things be, which thou hast provided? not his own, for he can carry nothing with him; nor does he know whose they will be, whether the persons he designed them for, or some others whom he abhorred, and would, if possible, have prevented their enjoyment of them; and should he have them for whom he intended them, he does not know how he will turn out, whether a wise man or a fool, or what use he will make of them.
John Wesley
12:20 Thou fool - To think of satisfying thy soul with earthly goods! To depend on living many years! Yea, one day! They - The messengers of death, commissioned by God, require thy soul of thee!
Robert Jamieson, A. R. Fausset and David Brown
12:20 this night, &c.--This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.
whose shall those things be, &c.--Compare Ps 39:6, "He heapeth up riches and knoweth not who shall gather them."
12:2112:21: Նոյնպէս եւ որ գանձէ անձին, եւ ո՛չ յԱստուած մեծանայցէ։
21 Նոյնպէս է նաեւ նա, ով իր անձի համար գանձ կը հաւաքի եւ Աստուծով չի հարստանայ»:
21 Այսպէս է անիկա, որ իր անձին համար գանձ կը դիզէ, բայց Աստուծոյ չի հարստանար»։
Նոյնպէս եւ որ գանձէ անձին, եւ ոչ յԱստուած մեծանայցէ:

12:21: Նոյնպէս եւ որ գանձէ անձին, եւ ո՛չ յԱստուած մեծանայցէ։
21 Նոյնպէս է նաեւ նա, ով իր անձի համար գանձ կը հաւաքի եւ Աստուծով չի հարստանայ»:
21 Այսպէս է անիկա, որ իր անձին համար գանձ կը դիզէ, բայց Աստուծոյ չի հարստանար»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: Так [бывает с тем], кто собирает сокровища для себя, а не в Бога богатеет.
12:21  οὕτως ὁ θησαυρίζων ἑαυτῶ καὶ μὴ εἰς θεὸν πλουτῶν.
12:21. [Οὕτως "[Unto-the-one-this) ὁ (the-one) θησαυρίζων (en-placing-to) αὑτῷ (unto-itself) καὶ (and) μὴ (lest) εἰς (into) θεὸν (to-a-Deity) πλουτῶν.] (wealthing-unto.]"
12:21. sic est qui sibi thesaurizat et non est in Deum divesSo is he that layeth up treasure for himself and is not rich towards God.
21. So is he that layeth up treasure for himself, and is not rich toward God.
12:21. So it is with him who stores up for himself, and is not wealthy with God.”
12:21. So [is] he that layeth up treasure for himself, and is not rich toward God.
So [is] he that layeth up treasure for himself, and is not rich toward God:

21: Так [бывает с тем], кто собирает сокровища для себя, а не в Бога богатеет.
12:21  οὕτως ὁ θησαυρίζων ἑαυτῶ καὶ μὴ εἰς θεὸν πλουτῶν.
12:21. sic est qui sibi thesaurizat et non est in Deum dives
So is he that layeth up treasure for himself and is not rich towards God.
12:21. So it is with him who stores up for himself, and is not wealthy with God.”
12:21. So [is] he that layeth up treasure for himself, and is not rich toward 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
12:21: So is he - That is, thus will it be. This is not an individual case; all who make this life their portion, and who are destitute of the peace and salvation of God, shall, sooner or later, be surprised in the same way.
Layeth up treasure for himself - This is the essential characteristic of a covetous man: he desires riches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for himself; to please himself, and to gratify his avaricious soul. Such a person is commonly called a miser, i.e. literally, a wretched, miserable man.
Albert Barnes: Notes on the Bible - 1834
12:21: So is he - This is the portion or the doom.
Layeth up treasure for himself - Acquires riches for his own use - for "himself." This is the characteristic of the covetous man. It is all for "himself." His plans terminate there. He lives only for himself, and acts only with regard to his own interest.
Rich toward God - Has no inheritance in the kingdom of God - no riches laid up in heaven. His affections are all fixed on this world, and he has none for God.
From this instructive parable we learn:
1. That wicked people are often signally prospered - their ground brings forth plentifully. God gives them their desire, but sends leanness into their souls.
2. That riches bring with them always an increasing load of cares and anxieties.
3. That they steal away the affections from God - are sly, insinuating, and dangerous to the soul.
4. That the anxiety of a covetous man is not what "good" he may do with his wealth, but where he may hoard it, and keep it secure from doing any good.
5. That riches cannot secure their haughty owners from the grave. Death will come upon them suddenly, unexpectedly, awfully. In the very midst of the brightest anticipations - in a moment - in the twinkling of an eye it may come, and all the wealth that has been accumulated cannot alleviate one pang, or drive away one fear, or prolong life for one moment.
6. That the man who is trusting to his riches in this manner is a fool in the sight of God. Soon, also, he will be a fool in his "own" sight, and will go to hell with the consciousness that his life has been one of eminent folly.
7. That the path of true wisdom is to seek first the kingdom of God, and to be ready to die; and "then" it matters little what is our portion here, or how suddenly or soon we are called away to meet our Judge. If our affections are not fixed on our riches, we shall leave them without regret. If our treasures are laid up in heaven, death will be but "going home," and happy will be that moment when we are called to our rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: he: Luk 12:33, Luk 6:24; Hos 10:1; Hab 2:9; Mat 6:19, Mat 6:20; Rom 2:5; Ti1 6:19; Jam 5:1-3
rich: Luk 16:11; Co2 6:10; Ti1 6:18, Ti1 6:19; Jam 2:5; Rev 2:9
Geneva 1599
12:21 So [is] he that layeth up treasure (h) for himself, and is not rich toward God.
(h) Caring for no man but for himself, and making sure to trust in himself.
John Gill
12:21 So is he that layeth up treasure for himself,.... This is the accommodation of the parable. Just such a fool is he, and this will be the end or him, who employs all his thoughts, and spends all his time, in amassing to himself worldly riches and wealth, in laying up treasures on earth for himself, for futurity: and makes no use of his earthly substance to be the good of others; nor shows any concern for spiritual and eternal riches; but places all his hope, trust, and confidence, in uncertain riches:
and is not rich towards God; or "in God", as the Syriac and Arabic versions read; in things pertaining to God, in spiritual things, in faith, and in good works; and is not concerned to lay up a treasure in heaven, to have an interest in durable riches and righteousness; whereas one that is rich towards God, acknowledges that he receives all his riches from God, as the Ethiopic version reads; he gives up all into the hands of God, depends upon his providence for the increase, security, and continuance of it; and uses it to his honour and glory, and for the good of his interest; and is chiefly concerned for the riches of grace and glory; and enjoys much of God, and places all his riches in him: such a man is a wise man, but the reverse of this is the fool in the parable.
John Wesley
12:21 Rich toward God - Namely, in faith, and love, and good works.
Robert Jamieson, A. R. Fausset and David Brown
12:21 So is he, &c.--Such is a picture of his folly here, and of its awful issue.
and is not rich toward God--lives to amass and enjoy riches which terminate on self, but as to the riches of God's favor, which is life (Ps 30:5), of "precious" faith (2Pet 1:1; Jas 2:5), of good works (Ti1 6:18), of wisdom which is better than rubies (Prov 8:11) --lives and dies a beggar!
12:2212:22: Ասէ ցաշակերտսն իւր. Վասն այդորիկ ասե՛մ ձեզ. Մի՛ հոգայք ընդ ոգւոյ՝ թէ զինչ ուտիցէք, եւ մի՛ ընդ մարմնոյ՝ թէ զինչ զգենուցուք[1295]. [1295] Ոմանք. Վասն այսորիկ ասեմ... թէ զի՛նչ ուտիցէ, եւ։
22 Եւ իր աշակերտներին ասաց. «Դրա համար էլ ասում եմ ձեզ. հոգ մի՛ արէք ձեր հոգու համար, թէ ինչ էք ուտելու, ոչ էլ մարմնի համար, թէ ինչ էք հագնելու,
22 Եւ ըսաւ իր աշակերտներուն. «Ասոր համար կ’ըսեմ ձեզի, հոգ մի՛ ընէք ձեր կեանքին համար՝ թէ ի՞նչ պիտի ուտէք, ո՛չ ալ մարմինին համար՝ թէ ի՞նչ պիտի հագնիք.
Ասէ ցաշակերտսն իւր. Վասն այդորիկ ասեմ ձեզ. Մի՛ հոգայք ընդ ոգւոյ թէ զի՛նչ ուտիցէք, եւ մի՛ ընդ մարմնոյ թէ զի՛նչ զգենուցուք:

12:22: Ասէ ցաշակերտսն իւր. Վասն այդորիկ ասե՛մ ձեզ. Մի՛ հոգայք ընդ ոգւոյ՝ թէ զինչ ուտիցէք, եւ մի՛ ընդ մարմնոյ՝ թէ զինչ զգենուցուք[1295].
[1295] Ոմանք. Վասն այսորիկ ասեմ... թէ զի՛նչ ուտիցէ, եւ։
22 Եւ իր աշակերտներին ասաց. «Դրա համար էլ ասում եմ ձեզ. հոգ մի՛ արէք ձեր հոգու համար, թէ ինչ էք ուտելու, ոչ էլ մարմնի համար, թէ ինչ էք հագնելու,
22 Եւ ըսաւ իր աշակերտներուն. «Ասոր համար կ’ըսեմ ձեզի, հոգ մի՛ ընէք ձեր կեանքին համար՝ թէ ի՞նչ պիտի ուտէք, ո՛չ ալ մարմինին համար՝ թէ ի՞նչ պիտի հագնիք.
zohrab-1805▾ eastern-1994▾ western am▾
12:2222: И сказал ученикам Своим: посему говорю вам, --не заботьтесь для души вашей, что вам есть, ни для тела, во что одеться:
12:22  εἶπεν δὲ πρὸς τοὺς μαθητάς [αὐτοῦ], διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ τί φάγητε, μηδὲ τῶ σώματι τί ἐνδύσησθε.
12:22. Εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) [αὐτοῦ] "[of-it],"Διὰ (Through) τοῦτο (to-the-one-this) λέγω (I-forth) ὑμῖν, (unto-ye,"μὴ (lest) μεριμνᾶτε (ye-should-worry-unto) τῇ (unto-the-one) ψυχῇ (unto-a-breathing) τί (to-what-one) φάγητε, (ye-might-have-had-devoured,"μηδὲ (lest-moreover) τῷ (unto-the-one) σώματι (unto-a-body) [ὑμῶν] "[of-ye]"τί (to-what-one) ἐνδύσησθε . ( ye-might-have-vested-in )
12:22. dixitque ad discipulos suos ideo dico vobis nolite solliciti esse animae quid manducetis neque corpori quid vestiaminiAnd he said to his disciples: Therefore I say to you: Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on.
22. And he said unto his disciples, Therefore I say unto you, Be not anxious for life, what ye shall eat; nor yet for your body, what ye shall put on.
12:22. And he said to his disciples: “And so I say to you: Do not choose to be anxious about your life, as to what you may eat, nor about your body, as to what you will wear.
12:22. And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on:

22: И сказал ученикам Своим: посему говорю вам, --не заботьтесь для души вашей, что вам есть, ни для тела, во что одеться:
12:22  εἶπεν δὲ πρὸς τοὺς μαθητάς [αὐτοῦ], διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ τί φάγητε, μηδὲ τῶ σώματι τί ἐνδύσησθε.
12:22. dixitque ad discipulos suos ideo dico vobis nolite solliciti esse animae quid manducetis neque corpori quid vestiamini
And he said to his disciples: Therefore I say to you: Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on.
12:22. And he said to his disciples: “And so I say to you: Do not choose to be anxious about your life, as to what you may eat, nor about your body, as to what you will wear.
12:22. And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23 The life is more than meat, and the body is more than raiment. 24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25 And which of you with taking thought can add to his stature one cubit? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest? 27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31 But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let your loins be girded about, and your lights burning; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: "Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it." Thou, O man of God, flee these things, as well as thou, O man of the world, 1 Tim. vi. 11.

I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life, v. 22. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency in the abundance of this world's goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude about the necessary supports of life: "Take no thought for your life, either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat or what ye shall put on." This is the caution he had largely insisted upon, Matt. vi. 25, &c.; and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way to ease ourselves of it. Consider then,

1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body.

2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. "Trust God for meat, for he feeds the ravens (v. 24); they neither sow nor reap, they take neither care nor pains beforehand to provide for themselves, and yet they are fed, and never perish for want. Now consider how much better ye are than the fowls, than the ravens. Trust God for clothing, for he clothes the lilies (v. 27, 28); they make no preparation for their own clothing, they toil not, they spin not, the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified. Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?" When God fed Israel with manna in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them, Deut. viii. 4. Thus will he clothe his spiritual Israel; but then let them not be of little faith. Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations.

3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (v. 25): "Which of you by taking thought can add to his stature one cubit, or one inch, can add to his age one year or one hour? Now if ye be not able to do that which is least, if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?" Note, As in our stature, so in our state, it is our wisdom to take it as it is, and make the best of it; for fretting and vexing, carping and caring, will not mend it.

4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (v. 29, 30): "Whatever others do, seek not ye what ye shall eat, or what ye shall drink; do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink, as David's enemies, that wandered up and down for meat (Ps. lix. 15), or as the eagle that seeks the prey afar off, Job xxxix. 29. Let not the disciples of Christ thus seek their food, but ask it of God day by day; let them not be of doubtful mind; me meteorizesthe--Be not as meteors in the air, that are blown hither and thither with every wind; do not, like them, rise and fall, but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense; let not your minds be continually perplexed between hope and fear, ever upon the rack." Let not the children of God make themselves uneasy; for,

(1.) This is to make themselves like the children of this world: "All these things do the nations of the world seek after, v. 30. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat and drink; and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people," Isa. viii. 11, 12. When inordinate cares prevail over us, we should think, "What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?"

(2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: "Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing."

(3.) They have better things to mind and pursue (v. 31): "But rather seek ye the kingdom of God, and mind this, you, my disciples, who are to preach the kingdom of God; let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God, in which only they can be safe. Seek admission into it, seek advancement in it; seek the kingdom of grace, to be subjects in that; the kingdom of glory, to be princes in that; and then all these things shall be added to you. Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs."

(4.) They have better things to expect and hope for: Fear not, little flock, v. 32. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock, but hope to the end; for it is your Father's good pleasure to give you the kingdom. This comfortable word we had not in Matthew. Note, [1.] Christ's flock in this world is a little flock; his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (1 Kings xx. 27), who were like two little flocks of kids, when the Syrians filled the country. [2.] Though it be a little flock, quite over-numbered, and therefore in danger of being overpowered, by its enemies, yet it is the will of Christ that they should not be afraid: "Fear not, little flock, but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy." [3.] God has a kingdom in store for all that belong to Christ's little flock, a crown of glory (1 Pet. v. 4), a throne of power (Rev. iii. 21), unsearchable riches, far exceeding the peculiar treasures of kings and provinces. The sheep on the right hand are called to come and inherit the kingdom; it is theirs for ever; a kingdom for each. [4.] The kingdom is given according to the good pleasure of the Father; It is your Father's good pleasure; it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee. The kingdom is his; and may he not do what he will with his own? [5.] The believing hopes and prospects of the kingdom should silence and suppress the fears of Christ's little flock in this world. "Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near." (That is not an evil worth trembling at the thought of which cannot separate us from the love of God). "Fear not the want of any thing that is good for you; for, if it be your Father's good pleasure to give you the kingdom, you need not question but he will bear your charges thither."

II. He charged them to make sure work for their souls, by laying up their treasure in heaven, v. 33, 34. Those who have done this may be very easy as to all the events of time.

1. "Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms," that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance from, or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security."

2. "Set your hearts upon the other world, and your expectations from that world. Provide yourselves bags that wax not old, that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last." Grace will go with us into another world, for it is woven in the soul; and our good works will follow us, for God is not unrighteous to forget them. These will be treasures in heaven, that will enrich us to eternity. (1.) It is treasure that will not be exhausted; we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it. (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches near it; what is laid up in heaven is out of reach of enemies. (3.) It is treasure that will not spoil with keeping, any more than it will waste with spending; the moth does not corrupt it, as it does our garments which we now wear. Now by this it appears that we have laid up our treasure in heaven if our hearts be there while we are here (v. 34), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if your hearts be set upon the earth and the things of it, it is to be feared that you have your treasure and portion in it, and are undone when you leave it.

III. He charges them to get ready, and to keep in a readiness for Christ's coming, when all those who have laid up their treasure in heaven shall enter upon the enjoyment of it, v. 35, &c.

1. Christ is our Master, and we are his servants, not only working servants, but waiting servants, servants that are to do him honour, in waiting on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes. But that is not all: they must do him honour in waiting for him, and expecting his return. We must be as men that wait for their Lord, that sit up late while he stays out late, to be ready to receive him.

2. Christ our Master, though now gone from us, will return again, return from the wedding, from solemnizing the nuptials abroad, to complete them at home. Christ's servants are now in a state of expectation, looking for their Master's glorious appearing, and doing every thing with an eye to that, and in order to that. He will come to take cognizance of his servants, and, that being a critical day, they shall either stay with him or be turned out of doors, according as they are found in that day.

3. The time of our Master's return is uncertain; it will be in the night, it will be far in the night, when he has long deferred his coming, and when many have done looking for him; in the second watch, just before midnight, or in the third watch, next after midnight, v. 38. His coming to us, at our death, is uncertain, and to many it will be a great surprise; for the Son of Man cometh at an hour that ye think not (v. 40), without giving notice beforehand. This bespeaks not only the uncertainty of the time of his coming, but the prevailing security of the greatest part of men, who are unthinking, and altogether regardless of the notices given them, so that, whenever he comes, it is in an hour that they think not.

4. That which he expects and requires from his servants is that they be ready to open to him immediately, whenever he comes (v. 36), that is, that they be in a frame fit to receive him, or rather to be received by him; that they be found as his servants, in the posture that becomes them, with their loins girded about, alluding to the servants that are ready to go whither their master sends them, and do what their master bids them, having their long garments tucked up (which otherwise would hang about them, and hinder them), and their lights burning, with which to light their master into the house, and up to his chamber.

5. Those servants will be happy who shall be found ready, and in a good frame, when their Lord shall come (v. 37): Blessed are those servants who, after having waited long, continue in a waiting frame, until the hour that their Lord comes, and are then found awake and aware of his first approach, of his first knock; and again (v. 38): Blessed are those servants, for then will be the time of their preferment. Here is such an instance of honour done them as is scarcely to be found among men: He will make them sit down to meat, and will serve them. For the bridegroom to wait upon his bride at table is not uncommon, but to wait upon his servants is not the manner of men; yet Jesus Christ was among his disciples as one that served, and did once, to show his condescension, gird himself, and serve them, when he washed their feet (John xiii. 4, 5); it signified the joy with which they shall be received into the other world by the Lord Jesus, who is gone before, to prepare for them, and has told them that his Father will honour them, John xii. 26.

6. We are therefore kept at uncertainty concerning the precise time of his coming that we may be always ready; for it is no thanks to a man to be ready for an attack, if he know beforehand just the time when it will be made: The good man of the house, if he had known what hour the thief would have come, though he were ever so careless a man, would yet have watched, and have frightened away the thieves, v. 39. But we do not know at what hour the alarm will be given us, and therefore are concerned to watch at all tines, and never to be off our guard. Or this may intimate the miserable case of those who are careless and unbelieving in this great matter. If the good man of the house had had notice of his danger of being robbed such a night, he would have sat up, and saved his house; but we have notice of the day of the Lord's coming, as a thief in the night, to the confusion and ruin of all secure sinners, and yet do not thus watch. If men will take such care of their houses, O let us be thus wise for our souls: Be ye therefore ready also, as ready as the good man of the house would be if he knew what hour the thief would come.
Adam Clarke: Commentary on the Bible - 1831
12:22: Take no thought - Be not anxiously careful. See on Mat 6:25 (note).
Albert Barnes: Notes on the Bible - 1834
12:22: See this passage explained in the notes at Mat 6:25-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: Take: Luk 12:29; Mat 6:25-34; Co1 7:32; Phi 4:6; Heb 13:5
Geneva 1599
12:22 (7) And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
(7) Earnestly thinking upon the providence of God is a present remedy for this life against the most foolish and wasting worry of men.
John Gill
12:22 And he said unto his disciples,.... Having finished the parable which he spake to the whole audience in common, he directed himself to his disciples, who were poor, and apt to be over anxious about their living in the world:
therefore I say unto you, take no thought for your life, what ye shall eat. The Ethiopic version adds, "and what ye shall drink"; and so a manuscript in Gonvill and Caius College in Cambridge, which seems to be transcribed from Mt 6:27 life is very near and dear to man; all that a man has, he will give for it; and it is his duty to be careful to preserve it, and to make use of means for the support of it; but then, as he should not be dainty about the food he eats, and should refuse no good creature of God, but receive it with thanksgiving, so he should not distress himself for fear of wanting bread, nor distrust the promises of God, and a supply from him; but should cast all his care upon the Lord, who daily cares for him:
neither for the body, what ye shall put on: it is highly proper and necessary that the body should be clothed, partly for decency, and partly to secure it from the inclemency of the weather; but then persons should not be difficult and over nice about what they wear, nor be distressed, fearing they should be clothed with rags; but should trust in the Lord, who gives food and raiment, and all things richly to enjoy.
John Wesley
12:22 Mt 6:25.
Robert Jamieson, A. R. Fausset and David Brown
12:22 (See on Mt 6:25-33).
12:2312:23: զի ոգի՝ առաւե՛լ է քան զկերակուր, եւ մարմին քան զհանդերձ։
23 որովհետեւ հոգին առաւել է, քան կերակուրը, եւ մարմինը՝ քան հագուստը:
23 Վասն զի կեանքը կերակուրէն աւելի է ու մարմինը՝ հագուստէն։
Զի ոգի առաւել է քան զկերակուր, եւ մարմին` քան զհանդերձ:

12:23: զի ոգի՝ առաւե՛լ է քան զկերակուր, եւ մարմին քան զհանդերձ։
23 որովհետեւ հոգին առաւել է, քան կերակուրը, եւ մարմինը՝ քան հագուստը:
23 Վասն զի կեանքը կերակուրէն աւելի է ու մարմինը՝ հագուստէն։
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12:2323: душа больше пищи, и тело--одежды.
12:23  ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος.
12:23. ἡ (the-one) γὰρ (therefore) ψυχὴ (a-breathing) πλεῖόν (more-beyond) ἐστιν (it-be) τῆς (of-the-one) τροφῆς (of-a-nourishing) καὶ (and) τὸ (the-one) σῶμα (a-body) τοῦ (of-the-one) ἐνδύματος. (of-a-vesting-in-to)
12:23. anima plus est quam esca et corpus quam vestimentumThe life is more than the meat: and the body is more than the raiment.
23. For the life is more than the food, and the body than the raiment.
12:23. Life is more than food, and the body is more than clothing.
12:23. The life is more than meat, and the body [is more] than raiment.
The life is more than meat, and the body [is more] than raiment:

23: душа больше пищи, и тело--одежды.
12:23  ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος.
12:23. anima plus est quam esca et corpus quam vestimentum
The life is more than the meat: and the body is more than the raiment.
12:23. Life is more than food, and the body is more than clothing.
12:23. The life is more than meat, and the body [is more] than raiment.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: Gen 19:17; Job 1:12, Job 2:4, Job 2:6; Pro 13:8; Act 27:18, Act 27:19, Act 27:38
John Gill
12:23 The life is more than meat,.... What in Matthew is put by way of question, is here strongly affirmed; and these words contain a reason or argument to dissuade from an anxious, distressing thought and care about the necessaries, conveniencies, and comforts of life: and all the Oriental versions read, "for", or "seeing the life is more than meat"; that is, it is more excellent and valuable in its own nature, being that for the support of which meat is provided; and seeing God is the author and giver of life, it need not be doubted but he will give meat for the maintenance and continuance of it, so long as is his pleasure it should subsist.
And the body is more than raiment; it is of more worth than the richest clothing that can be had; the finest piece of embroidery is not comparable to the curious workmanship of the body, Ps 139:15 and he that has so curiously wrought that, will not fail to provide suitable and proper clothing for it; and therefore there ought to be no anxiety on this account; See Gill on Mt 6:5.
12:2412:24: Հայեցարո՛ւք ընդ ագռաւս, զի ո՛չ սերմանեն եւ ո՛չ հնձեն, որոց ո՛չ գոն շտեմարանք՝ եւ ո՛չ համբարանոցք, եւ Աստուած կերակրէ՛ զնոսա. ո՛րչափ եւս առաւել զձե՛զ՝ որ լա՛ւ էք քան զթռչունս։
24 Նայեցէ՛ք ագռաւներին, որոնք ո՛չ սերմանում են եւ ո՛չ հնձում, որոնք ո՛չ շտեմարաններ ունեն եւ ո՛չ էլ ամբարներ, բայց Աստուած կերակրում է նրանց. որքա՜ն եւս առաւել ձեզ, որ շատ աւելի յարգի էք, քան թռչունները:
24 Նայեցէ՛ք ագռաւներուն, որոնք ո՛չ կը սերմանեն եւ ո՛չ կը հնձեն, որոնք ո՛չ շտեմարաններ ունին, ո՛չ ալ ամբարներ, բայց Աստուած զանոնք կը կերակրէ. դուք ո՜րչափ աւելի կ’արժէք թռչուններէն։
Հայեցարուք ընդ ագռաւս, զի ոչ սերմանեն եւ ոչ հնձեն, որոց ոչ գոն շտեմարանք եւ ոչ համբարանոցք, եւ Աստուած կերակրէ զնոսա. ո՛րչափ եւս առաւել զձեզ որ լաւ էք քան զթռչունս:

12:24: Հայեցարո՛ւք ընդ ագռաւս, զի ո՛չ սերմանեն եւ ո՛չ հնձեն, որոց ո՛չ գոն շտեմարանք՝ եւ ո՛չ համբարանոցք, եւ Աստուած կերակրէ՛ զնոսա. ո՛րչափ եւս առաւել զձե՛զ՝ որ լա՛ւ էք քան զթռչունս։
24 Նայեցէ՛ք ագռաւներին, որոնք ո՛չ սերմանում են եւ ո՛չ հնձում, որոնք ո՛չ շտեմարաններ ունեն եւ ո՛չ էլ ամբարներ, բայց Աստուած կերակրում է նրանց. որքա՜ն եւս առաւել ձեզ, որ շատ աւելի յարգի էք, քան թռչունները:
24 Նայեցէ՛ք ագռաւներուն, որոնք ո՛չ կը սերմանեն եւ ո՛չ կը հնձեն, որոնք ո՛չ շտեմարաններ ունին, ո՛չ ալ ամբարներ, բայց Աստուած զանոնք կը կերակրէ. դուք ո՜րչափ աւելի կ’արժէք թռչուններէն։
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12:2424: Посмотрите на воронов: они не сеют, не жнут; нет у них ни хранилищ, ни житниц, и Бог питает их; сколько же вы лучше птиц?
12:24  κατανοήσατε τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν, οἷς οὐκ ἔστιν ταμεῖον οὐδὲ ἀποθήκη, καὶ ὁ θεὸς τρέφει αὐτούς· πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν.
12:24. κατανοήσατε (Ye-should-have-considered-down-unto) τοὺς (to-the-ones) κόρακας (to-ravens,"ὅτι (to-which-a-one) οὐ (not) σπείρουσιν (they-whorl) οὐδὲ (not-moreover) θερίζουσιν, (they-summer-to," οἷς ( unto-which ) οὐκ (not) ἔστιν (it-be) ταμεῖον (a-dispenselet-of) οὐδὲ (not-moreover) ἀποθήκη, (a-placing-off,"καὶ (and) ὁ (the-one) θεὸς (a-Deity) τρέφει (it-nourisheth) αὐτούς: (to-them) πόσῳ (unto-whither-which) μᾶλλον (more-such) ὑμεῖς (ye) διαφέρετε (ye-bear-through) τῶν (of-the-ones) πετεινῶν . ( of-flying-belonged-of ?"
12:24. considerate corvos quia non seminant neque metunt quibus non est cellarium neque horreum et Deus pascit illos quanto magis vos pluris estis illisConsider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they?
24. Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them: of how much more value are ye than the birds!
12:24. Consider the ravens. For they neither sow nor reap; there is no storehouse or barn for them. And yet God pastures them. How much more are you, compared to them?
12:24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls:

24: Посмотрите на воронов: они не сеют, не жнут; нет у них ни хранилищ, ни житниц, и Бог питает их; сколько же вы лучше птиц?
12:24  κατανοήσατε τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν, οἷς οὐκ ἔστιν ταμεῖον οὐδὲ ἀποθήκη, καὶ ὁ θεὸς τρέφει αὐτούς· πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν.
12:24. considerate corvos quia non seminant neque metunt quibus non est cellarium neque horreum et Deus pascit illos quanto magis vos pluris estis illis
Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they?
12:24. Consider the ravens. For they neither sow nor reap; there is no storehouse or barn for them. And yet God pastures them. How much more are you, compared to them?
12:24. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
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
24-31: Изречения эти, в которых раскрываются мысли притчи о безумном богаче, в Ев. Матфея помещены в нагорной беседе (см. Мф VI, 25-33). - И не беспокойтесь (ст. 29: mh metewrixseqe) - правильнее "не заноситесь слишком" в своих требованиях, предъявляемых к жизни вообще.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: the ravens: The raven is a species of the corvus, or crow tribe, of the order Pic, known by its large size, its plumage being of a bluish black, and tail roundish at the end. It was probably selected by our Lord as being unclean. Kg1 17:1-6; Job 38:41; Psa 145:15, Psa 145:16, Psa 147:9; Mar 6:26
how: Luk 12:7, Luk 12:30-32; Job 35:11; Mat 10:31
John Gill
12:24 Consider the ravens,.... According to the Jews (k) there are three sorts of ravens, the black raven, the raven of the valley, which is said to be white, and the raven whose head is like a dove. In Matthew the "fowls of the air" in general are mentioned, as they are here in the Cambridge copy of Beza's; but in others, "the ravens" in particular, they being fowls of very little worth, and disregarded by men, and odious to them, as well as unclean by the law; and yet these are taken care of by God. The Arabic version reads, "the young ravens"; and these are which are said to cry unto God, who provides food for them, and gives it to them,
for they neither sow nor reap, which neither have storehouse nor barn; and yet they are provided for, and therefore, why should men, and especially God's own people, distrust his providence over them, when they both sow and reap, have the seedtime, and harvest in the appointed seasons: they cast their seed into the earth, and it springs up and brings forth much fruit, which they reap when ripe, and gather into their barns and storehouses, from whence they are supplied till another season returns; wherefore they have no reason to distress themselves, seeing, though this is not the case of ravens, yet
God feedeth them; their young ones, as the above places show. Jerom says (l), that it is affirmed by some philosophers, that they live upon dew. The Jews (m) have a notion, that the old ravens being cruel to their young, and hating them, the Lord has pity on them, and prepares flies, or worms for them, which arise out of their dung, and enter into their mouths, and they them. One of their commentators says (n), when the young ones are hatched they are white, and the old ones leave them, not taking them for their own, and therefore bring them no food, and then they cry to God; and this is mentioned by some Christian writers, but not sufficiently confirmed: and another of them observes (o), that the philosophers of the Gentiles say, that the ravens leave their young as soon as they are hatched; but what Aristotle (p), Pliny (q), and Aelianus (r) affirm of these creatures is, that as soon as they are able to fly they turn them out of their nests, and even drive them out of the country where they are; when, as it is said in Job, "they wander for lack of meat, and cry unto God, who gives it to them": and since this is the case, and the providence of God is so much concerned for such worthless creatures, the people of God, and disciples of Christ, ought by no means to distrust it: for as it follows,
how much more are ye better than the fowls: or "than these", as the Vulgate Latin version reads; that is than these ravens, or any other fowls whatever; See Gill on Mt 6:26.
(k) T. Bab. Cholin, fol. 63. 1. (l) Comment. in Job xxxviii. 41. & in Psal. cxlvii. 9. (m) Jarchi in Job xxxviii. 41. & in Psal. cxlvii. 9. & Kimchi in lb. (n) Kimchi ib. Vid. T. Bab. Cetubot, fol. 49. 2. & Gloss. in ib. (o) Aben Ezra in Psal. cxivii. 9. (p) Hist. Animal. l. 9. c. 31. (q) Nat. Hist. l. 10. c. 12. (r) De Animal. Natura, l. 2. c. 49.
12:2512:25: Ո՞վ ՚ի ձէնջ առ հոգալ՝ կարիցէ յաւելուլ ՚ի հասակ իւր կանգուն մի։
25 Ձեզնից ո՞վ, հոգս անելով, կը կարողանայ իր հասակի վրայ մէկ կանգուն աւելացնել:
25 Ձեզմէ ո՞վ կրնայ իր հոգ ընելովը հասակին վրայ կանգուն մը աւելցնել։
Ո՞վ ի ձէնջ առ հոգալ կարիցէ յաւելուլ ի հասակ իւր կանգուն մի:

12:25: Ո՞վ ՚ի ձէնջ առ հոգալ՝ կարիցէ յաւելուլ ՚ի հասակ իւր կանգուն մի։
25 Ձեզնից ո՞վ, հոգս անելով, կը կարողանայ իր հասակի վրայ մէկ կանգուն աւելացնել:
25 Ձեզմէ ո՞վ կրնայ իր հոգ ընելովը հասակին վրայ կանգուն մը աւելցնել։
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12:2525: Да и кто из вас, заботясь, может прибавить себе роста хотя на один локоть?
12:25  τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν;
12:25. τίς (What-one) δὲ (moreover) ἐξ (out) ὑμῶν (of-ye) μεριμνῶν (worrying-unto) δύναται ( it-ableth ) ἐπὶ (upon) τὴν (to-the-one) ἡλικίαν (to-a-staturing-unto) αὐτοῦ (of-it) προσθεῖναι (to-have-had-placed-toward) πῆχυν; (to-a-forearm?"
12:25. quis autem vestrum cogitando potest adicere ad staturam suam cubitum unumAnd which of you by taking thought can add to his stature one cubit?
25. And which of you by being anxious can add a cubit unto his stature?
12:25. But which of you, by thinking, is able to add one cubit to his stature?
12:25. And which of you with taking thought can add to his stature one cubit?
And which of you with taking thought can add to his stature one cubit:

25: Да и кто из вас, заботясь, может прибавить себе роста хотя на один локоть?
12:25  τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν;
12:25. quis autem vestrum cogitando potest adicere ad staturam suam cubitum unum
And which of you by taking thought can add to his stature one cubit?
12:25. But which of you, by thinking, is able to add one cubit to his stature?
12:25. And which of you with taking thought can add to his stature one cubit?
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Adam Clarke: Commentary on the Bible - 1831
12:25: To his stature one cubit? - See on Mat 6:27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: Luk 19:3; Mat 5:36, Mat 6:27
John Gill
12:25 And which of you with taking thought,.... In an anxious and distressing manner, for food and raiment, in order to preserve and continue life,
add to his stature one cubit? The Persic version reads, "to his stature and height", as if this referred to the height of stature; whereas it seems rather to regard the age of a man, and the continuance of his life; See Gill on Mt 6:27.
John Wesley
12:25 Which of you can add the least measure - It seems, to add one cubit to a thing (which is the phrase in the original) was a kind of proverbial expression for making the least addition to it.
Robert Jamieson, A. R. Fausset and David Brown
12:25 which of you, &c.--Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?
12:2612:26: Իսկ արդ՝ եթէ ՚ի փոքուն չէ՛ք բաւական՝ վասն այլոցն զի՞ հոգայցէք[1296]։ [1296] Ոմանք. Եթէ փոքուն չէք... զի հոգայք։
26 Արդ, եթէ փոքր բանի մէջ անկարող էք, այլ բաների համար ինչո՞ւ էք հոգս անում:
26 Հապա եթէ ամենափոքր բանին կարող չէք, ուրիշ բաներու համար ինչո՞ւ հոգ կ’ընէք։
Իսկ արդ եթէ ի փոքուն չէք բաւական, վասն այլոցն զի՞ հոգայցէք:

12:26: Իսկ արդ՝ եթէ ՚ի փոքուն չէ՛ք բաւական՝ վասն այլոցն զի՞ հոգայցէք[1296]։
[1296] Ոմանք. Եթէ փոքուն չէք... զի հոգայք։
26 Արդ, եթէ փոքր բանի մէջ անկարող էք, այլ բաների համար ինչո՞ւ էք հոգս անում:
26 Հապա եթէ ամենափոքր բանին կարող չէք, ուրիշ բաներու համար ինչո՞ւ հոգ կ’ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: Итак, если и малейшего сделать не можете, что заботитесь о прочем?
12:26  εἰ οὗν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε;
12:26. εἰ (If) οὖν (accordingly) οὐδὲ (not-moreover) ἐλάχιστον (to-most-lackened) δύνασθε , ( ye-able ,"τί (to-what-one) περὶ (about) τῶν (of-the-ones) λοιπῶν ( of-remaindered ) μεριμνᾶτε; (ye-worry-unto?"
12:26. si ergo neque quod minimum est potestis quid de ceteris solliciti estisIf then ye be not able to do so much as the least thing, why are you solicitous for the rest?
26. If then ye are not able to do even that which is least, why are ye anxious concerning the rest?
12:26. Therefore, if you are not capable, in what is so little, why be anxious about the rest?
12:26. If ye then be not able to do that thing which is least, why take ye thought for the rest?
If ye then be not able to do that thing which is least, why take ye thought for the rest:

26: Итак, если и малейшего сделать не можете, что заботитесь о прочем?
12:26  εἰ οὗν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε;
12:26. si ergo neque quod minimum est potestis quid de ceteris solliciti estis
If then ye be not able to do so much as the least thing, why are you solicitous for the rest?
12:26. Therefore, if you are not capable, in what is so little, why be anxious about the rest?
12:26. If ye then be not able to do that thing which is least, why take ye thought for the rest?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: why: Luk 12:29; Psa 39:6; Ecc 7:13; Pe1 5:7
John Gill
12:26 If ye then be not able to do that which is least,.... As to make the smallest addition to a man's stature, or rather to add one moment to his days:
why take ye thought for the rest? which are much greater, as to preserve the body in its whole bulk, and all its parts, or for the feeding and clothing of it, or rather for the continuation and preservation of life to any length of time; for if it cannot be by all a man's care and solicitude lengthened out one moment longer than is the pleasure of God, how should it be by such anxiety continued for months and years?
12:2712:27: Հայեցարո՛ւք ընդ շուշանն՝ ո՛րպէս աճէ, ո՛չ ջանայ՝ եւ ո՛չ նիւթէ՛. ասե՛մ ձեզ. Եւ ո՛չ Սողովմո՛ն յամենայն ՚ի փառսն իւր զգեցաւ իբրեւ զմի ՚ի նոցանէ[1297]։ [1297] Ոմանք. Հայեցարուք ՚ի շուշանն։
27 Նայեցէ՛ք շուշանին՝ ինչպէս է աճում. ո՛չ աշխատում է եւ ո՛չ հիւսում: Ասում եմ ձեզ՝ Սողոմոնն իսկ իր ամբողջ փառքի մէջ նրանցից մէկի նման չհագնուեց:
27 Նայեցէ՛ք շուշաններուն, ի՛նչպէս կ’աճին։ Ո՛չ կ’աշխատին եւ ո՛չ կը մանեն. բայց ձեզի կ’ըսեմ թէ Սողոմոն ալ իր բոլոր փառաւորութեանը մէջ անոնցմէ մէ՛կուն պէս չհագուեցաւ։
Հայեցարուք ընդ շուշանն, ո՛րպէս աճէ. ոչ ջանայ եւ ոչ նիւթէ. ասեմ ձեզ. Եւ ոչ Սողոմովն յամենայն ի փառսն իւր զգեցաւ իբրեւ զմի ի նոցանէ:

12:27: Հայեցարո՛ւք ընդ շուշանն՝ ո՛րպէս աճէ, ո՛չ ջանայ՝ եւ ո՛չ նիւթէ՛. ասե՛մ ձեզ. Եւ ո՛չ Սողովմո՛ն յամենայն ՚ի փառսն իւր զգեցաւ իբրեւ զմի ՚ի նոցանէ[1297]։
[1297] Ոմանք. Հայեցարուք ՚ի շուշանն։
27 Նայեցէ՛ք շուշանին՝ ինչպէս է աճում. ո՛չ աշխատում է եւ ո՛չ հիւսում: Ասում եմ ձեզ՝ Սողոմոնն իսկ իր ամբողջ փառքի մէջ նրանցից մէկի նման չհագնուեց:
27 Նայեցէ՛ք շուշաններուն, ի՛նչպէս կ’աճին։ Ո՛չ կ’աշխատին եւ ո՛չ կը մանեն. բայց ձեզի կ’ըսեմ թէ Սողոմոն ալ իր բոլոր փառաւորութեանը մէջ անոնցմէ մէ՛կուն պէս չհագուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: Посмотрите на лилии, как они растут: не трудятся, не прядут; но говорю вам, что и Соломон во всей славе своей не одевался так, как всякая из них.
12:27  κατανοήσατε τὰ κρίνα πῶς αὐξάνει· οὐ κοπιᾷ οὐδὲ νήθει· λέγω δὲ ὑμῖν, οὐδὲ σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων.
12:27. κατανοήσατε (Ye-should-have-considered-down-unto) τὰ (to-the-ones) κρίνα (to-lilies) πῶς (unto-whither) αὐξάνει: (it-procureth) οὐ (not) κοπιᾷ (it-fell-belongeth-unto) οὐδὲ (not-moreover) νήθει. (it-spinneth) λέγω (I-forth) δὲ (moreover) ὑμῖν, (unto-ye,"οὐδὲ (not-moreover) Σολομὼν (a-Solomon) ἐν (in) πάσῃ (unto-all) τῇ (unto-the-one) δόξῃ (unto-a-recognition) αὐτοῦ (of-it) περιεβάλετο ( it-had-casted-about ) ὡς (as) ἓν (one) τούτων. (of-the-ones-these)
12:27. considerate lilia quomodo crescunt non laborant non nent dico autem vobis nec Salomon in omni gloria sua vestiebatur sicut unum ex istisConsider the lilies, how they grow: they labour not, neither do they spin. But I say to you, not even Solomon in all his glory was clothed like one of these.
27. Consider the lilies, how they grow: they toil not, neither do they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these.
12:27. Consider the lilies, how they grow. They neither work nor weave. But I say to you, not even Solomon, in all his glory, was clothed like one of these.
12:27. Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these:

27: Посмотрите на лилии, как они растут: не трудятся, не прядут; но говорю вам, что и Соломон во всей славе своей не одевался так, как всякая из них.
12:27  κατανοήσατε τὰ κρίνα πῶς αὐξάνει· οὐ κοπιᾷ οὐδὲ νήθει· λέγω δὲ ὑμῖν, οὐδὲ σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων.
12:27. considerate lilia quomodo crescunt non laborant non nent dico autem vobis nec Salomon in omni gloria sua vestiebatur sicut unum ex istis
Consider the lilies, how they grow: they labour not, neither do they spin. But I say to you, not even Solomon in all his glory was clothed like one of these.
12:27. Consider the lilies, how they grow. They neither work nor weave. But I say to you, not even Solomon, in all his glory, was clothed like one of these.
12:27. Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: the lilies: Luk 12:24; Mat 6:28-30; Jam 1:10, Jam 1:11
that: Kg1 10:1-13; Ch2 9:1-12
John Gill
12:27 Consider the lilies how they grow,.... Some copies read, "the lilies of the field", as in Mt 6:28 The Persic version renders the word, "the roses and lilies of the field": and the Arabic version, the "flowers"; any flowers of the field; for what is afterwards said, is true of any of them, but particularly of the lilies: now, as the former instance of God's feeding the ravens is designed to remove all anxious and distressing thoughts about food for the body; this is mentioned to take off every thing of that kind with respect to clothing for it; wherefore, in Matthew, these words are premised to it, "and why take ye thought for raiment?" there will be no need of it, when it considered how the lilies, or tulips, or any other flowers grow up out of the earth, and in what a fine beautiful dress they appear, without any care or labour of their own, and even without the care and management of a gardener; for flowers of the field are here meant:
they toil not, they spin not; they neither labour as men do, in sowing flax, and dressing it, or in combing of wool, or in spinning of either:
and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. The Ethiopic version renders it, "in the whole time of his glory"; throughout his glorious reign, at any time; whenever upon any extraordinary occasion he was dressed out in the finest manner, yet even then a lily outdid him; its glory being natural to it, whereas his, at best, was but artificial, and an imitation of nature; See Gill on Mt 6:29.
12:2812:28: Իսկ եթէ զխոտն՝ որ այսօր ՚ի բացի՛ է՝ եւ վաղիւ ՚ի հնոց արկանելի, Աստուած այնպէս զգեցուցանէ. ո՞րչափ եւս առաւել զձեզ թե՛րահաւատք։
28 Իսկ եթէ խոտը, որ այսօր բաց դաշտի մէջ է, իսկ վաղը հնոց է նետուելու, Աստուած այդպէ՛ս է հագցնում, որչա՜փ եւս առաւել ձեզ պիտի հագցնի, թերահաւատնե՛ր:
28 Ուստի եթէ խոտը, որ այսօր դաշտի մէջ է ու վաղը փուռը պիտի ձգուի, Աստուած այնպէս կը հագուեցնէ, ո՜րչափ աւելի ձեզ, թե՛րահաւատներ։
Իսկ եթէ զխոտն որ այսօր ի բացի է եւ վաղիւ ի հնոց արկանելի` Աստուած այնպէս զգեցուցանէ, ո՛րչափ եւս առաւել զձեզ, թերահաւատք:

12:28: Իսկ եթէ զխոտն՝ որ այսօր ՚ի բացի՛ է՝ եւ վաղիւ ՚ի հնոց արկանելի, Աստուած այնպէս զգեցուցանէ. ո՞րչափ եւս առաւել զձեզ թե՛րահաւատք։
28 Իսկ եթէ խոտը, որ այսօր բաց դաշտի մէջ է, իսկ վաղը հնոց է նետուելու, Աստուած այդպէ՛ս է հագցնում, որչա՜փ եւս առաւել ձեզ պիտի հագցնի, թերահաւատնե՛ր:
28 Ուստի եթէ խոտը, որ այսօր դաշտի մէջ է ու վաղը փուռը պիտի ձգուի, Աստուած այնպէս կը հագուեցնէ, ո՜րչափ աւելի ձեզ, թե՛րահաւատներ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: Если же траву на поле, которая сегодня есть, а завтра будет брошена в печь, Бог так одевает, то кольми паче вас, маловеры!
12:28  εἰ δὲ ἐν ἀγρῶ τὸν χόρτον ὄντα σήμερον καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέζει, πόσῳ μᾶλλον ὑμᾶς, ὀλιγόπιστοι.
12:28. εἰ (If) δὲ (moreover) ἐν (in) ἀγρῷ (unto-a-field) τὸν (to-the-one) χόρτον (to-a-victualage) ὄντα (to-being) σήμερον (this-day) καὶ (and) αὔριον (to-morrow) εἰς (into) κλίβανον (to-a-pot) βαλλόμενον (to-being-casted,"ὁ (the-one) θεὸς (a-Deity) οὕτως (unto-the-one-this) ἀμφιάζει, (it-aroundeth-to) πόσῳ (unto-whither-which) μᾶλλον (more-such) ὑμᾶς, (to-ye," ὀλιγόπιστοι . ( Little-trusted )
12:28. si autem faenum quod hodie in agro est et cras in clibanum mittitur Deus sic vestit quanto magis vos pusillae fideiNow, if God clothe in this manner the grass that is to-day in the field and to-morrow is cast into the oven: how much more you, O ye of little faith?
28. But if God doth so clothe the grass in the field, which today is, and tomorrow is cast into the oven; how much more you, O ye of little faith?
12:28. Therefore, if God so clothes the grass, which is in the field today and thrown into the furnace tomorrow, how much more you, O little in faith?
12:28. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more [will he clothe] you, O ye of little faith?
If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more [will he clothe] you, O ye of little faith:

28: Если же траву на поле, которая сегодня есть, а завтра будет брошена в печь, Бог так одевает, то кольми паче вас, маловеры!
12:28  εἰ δὲ ἐν ἀγρῶ τὸν χόρτον ὄντα σήμερον καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέζει, πόσῳ μᾶλλον ὑμᾶς, ὀλιγόπιστοι.
12:28. si autem faenum quod hodie in agro est et cras in clibanum mittitur Deus sic vestit quanto magis vos pusillae fidei
Now, if God clothe in this manner the grass that is to-day in the field and to-morrow is cast into the oven: how much more you, O ye of little faith?
12:28. Therefore, if God so clothes the grass, which is in the field today and thrown into the furnace tomorrow, how much more you, O little in faith?
12:28. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more [will he clothe] you, O ye of little faith?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:28: Into the oven - See the note on Mat 6:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: which: Isa 40:6; Pe1 1:24
O ye: Luk 8:25; Mat 8:26, Mat 14:31, Mat 16:8, Mat 17:17, Mat 17:20
John Gill
12:28 If then God so clothe the grass,.... lilies and tulips; for they are no other than grass, weak, frail, fading, short lived flowers, which have all their gaiety and beauty from the great Creator of them:
which is today in the field, and tomorrow is cast into the oven: the grass is one day in the field, in all its verdure, glory, and beauty; and being cut down before evening, the next day it is withered and dried, and made fit to put into an oven, or under a furnace to heat them with:
how much more will he clothe you, O ye of little faith? The Persic version renders the words, "how much more excellent are ye than that, O ye of little faith?" they are more excellent in their nature, and of a longer duration, and are designed for greater ends and purposes; and therefore if God clothes the one in such a manner as he does, how much more will he not clothe the other? and such who are distrustful and diffident in this matter, may well be called men of little faith; See Gill on Mt 6:30.
John Wesley
12:28 The grass - The Greek word means all sorts of herbs and flowers.
12:2912:29: Եւ դուք մի խնդրէք՝ զինչ ուտիցէք կամ զինչ ըմպիցէք, եւ մի՛ զբաղնուք[1298]. [1298] Ոմանք. Եւ մի՛ զբաղնուցուք։
29 Եւ դուք մի՛ մտահոգուէք, թէ ի՛նչ էք ուտելու կամ ի՛նչ էք խմելու, եւ մի՛ մտատանջուէք,
29 Ալ դուք մի՛ փնտռէք թէ ի՞նչ պիտի ուտէք եւ ի՞նչ պիտի խմէք ու մի՛ շփոթիք.
Եւ դուք մի՛ խնդրէք զի՛նչ ուտիցէք կամ զինչ ըմպիցէք, եւ մի՛ զբաղնուք:

12:29: Եւ դուք մի խնդրէք՝ զինչ ուտիցէք կամ զինչ ըմպիցէք, եւ մի՛ զբաղնուք[1298].
[1298] Ոմանք. Եւ մի՛ զբաղնուցուք։
29 Եւ դուք մի՛ մտահոգուէք, թէ ի՛նչ էք ուտելու կամ ի՛նչ էք խմելու, եւ մի՛ մտատանջուէք,
29 Ալ դուք մի՛ փնտռէք թէ ի՞նչ պիտի ուտէք եւ ի՞նչ պիտի խմէք ու մի՛ շփոթիք.
zohrab-1805▾ eastern-1994▾ western am▾
12:2929: Итак, не ищите, что вам есть, или что пить, и не беспокойтесь,
12:29  καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε καὶ τί πίητε, καὶ μὴ μετεωρίζεσθε·
12:29. καὶ (And) ὑμεῖς (ye) μὴ (lest) ζητεῖτε (ye-should-seek-unto) τί (to-what-one) φάγητε (ye-might-have-had-devoured) καὶ (and) τί (to-what-one) πίητε, (ye-might-have-had-drank,"καὶ (and) μὴ (lest) μετεωρίζεσθε, (ye-should-be-suspended-with-to,"
12:29. et vos nolite quaerere quid manducetis aut quid bibatis et nolite in sublime tolliAnd seek not what you shall eat or what you shall drink: and be not lifted up on high.
29. And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind.
12:29. And so, do not choose to inquire as to what you will eat, or what you will drink. And do not choose to be lifted up on high.
12:29. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind:

29: Итак, не ищите, что вам есть, или что пить, и не беспокойтесь,
12:29  καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε καὶ τί πίητε, καὶ μὴ μετεωρίζεσθε·
12:29. et vos nolite quaerere quid manducetis aut quid bibatis et nolite in sublime tolli
And seek not what you shall eat or what you shall drink: and be not lifted up on high.
12:29. And so, do not choose to inquire as to what you will eat, or what you will drink. And do not choose to be lifted up on high.
12:29. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:29: Neither be ye of doubtful mind - Or, in anxious suspense, μη μετεωριζεσθε. Raphelius gives several examples to prove that the meaning of the word is, to have the mind agitated with useless thoughts, and vain imaginations concerning food, raiment, and riches, accompanied with perpetual uncertainty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: seek: Luk 12:22, Luk 10:7, Luk 10:8, Luk 22:35; Mat 6:31
neither: etc. or, live not in careful suspense
Geneva 1599
12:29 And seek not ye what ye shall eat, or what ye shall drink, neither (i) be ye of doubtful mind.
(i) A metaphor taken of things that hang in the air, for those that care too much for this worldly life, and rely upon the arm of man, always have wavering and doubtful minds, swaying sometimes this way, and sometimes that way.
John Gill
12:29 And seek not what ye shall eat, or what ye shall drink,.... That is, in an anxious and distressing manner, with a tormenting and vexatious care; otherwise food is to be both asked of God every day, and to be sought for and after in the use of proper means:
neither be ye of doubtful minds; questioning and distrusting that ye shall have any thing to eat or drink: be not fickle, unstable, and inconstant, and wandering in your thoughts about these things, like the meteors in the air, which are carried about here and there; let not your minds be disturbed and distracted about them; or be anxiously solicitous for them; See Gill on Mt 6:31.
John Wesley
12:29 Neither be ye of a doubtful mind - The word in the original signifies, any speculations or musings in which the mind fluctuates, or is suspended (like meteors in the air) in an uneasy hesitation.
Robert Jamieson, A. R. Fausset and David Brown
12:29 of doubtful, &c.--unsettled mind; put off your balance.
12:3012:30: զի զայն ամենայն հեթանո՛սք աշխարհի խնդրեն. այլ ձեր Հայր՝ գիտէ՛ զի պիտոյ է այն ամենայն[1299]։ [1299] Ոմանք. Այլ ձեր Հայրն գի՛՛.. այդ ամենայն։
30 որովհետեւ այդ ամէնը աշխարհի հեթանոսներն են, որ փնտռում են: Իսկ ձեր Հայրը գիտէ, որ այդ ամէնը պէտք է ձեզ:
30 Վասն զի այդ բոլոր բաները աշխարհիս ազգերը կը փնտռեն։ Ձեր Հայրը գիտէ թէ ասոնք ձեզի պէտք են։
զի զայն ամենայն հեթանոսք աշխարհի խնդրեն. այլ ձեր Հայր գիտէ զի պիտոյ է այն ամենայն:

12:30: զի զայն ամենայն հեթանո՛սք աշխարհի խնդրեն. այլ ձեր Հայր՝ գիտէ՛ զի պիտոյ է այն ամենայն[1299]։
[1299] Ոմանք. Այլ ձեր Հայրն գի՛՛.. այդ ամենայն։
30 որովհետեւ այդ ամէնը աշխարհի հեթանոսներն են, որ փնտռում են: Իսկ ձեր Հայրը գիտէ, որ այդ ամէնը պէտք է ձեզ:
30 Վասն զի այդ բոլոր բաները աշխարհիս ազգերը կը փնտռեն։ Ձեր Հայրը գիտէ թէ ասոնք ձեզի պէտք են։
zohrab-1805▾ eastern-1994▾ western am▾
12:3030: потому что всего этого ищут люди мира сего; ваш же Отец знает, что вы имеете нужду в том;
12:30  ταῦτα γὰρ πάντα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν· ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρῄζετε τούτων.
12:30. ταῦτα (to-the-ones-these) γὰρ (therefore) πάντα (all) τὰ (the-ones) ἔθνη (nations) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐπιζητοῦσιν, (they-seek-upon-unto) ὑμῶν (of-ye) δὲ (moreover) ὁ (the-one) πατὴρ (a-Father) οἶδεν (it-had-come-to-see) ὅτι (to-which-a-one) χρῄζετε (ye-require) τούτων: (of-the-ones-these)
12:30. haec enim omnia gentes mundi quaerunt Pater autem vester scit quoniam his indigetisFor all these things do the nations of the world seek. But your Father knoweth that you have need of these things.
30. For all these things do the nations of the world seek after: but your Father knoweth that ye have need of these things.
12:30. For all these things are sought by the Gentiles of the world. And your Father knows that you have need of these things.
12:30. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things:

30: потому что всего этого ищут люди мира сего; ваш же Отец знает, что вы имеете нужду в том;
12:30  ταῦτα γὰρ πάντα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν· ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρῄζετε τούτων.
12:30. haec enim omnia gentes mundi quaerunt Pater autem vester scit quoniam his indigetis
For all these things do the nations of the world seek. But your Father knoweth that you have need of these things.
12:30. For all these things are sought by the Gentiles of the world. And your Father knows that you have need of these things.
12:30. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:30: The nations of the world seek after - Or, earnestly seek, επιζητει from επι above, over, and ζητεω, I seek; to seek one thing after another, to be continually and eagerly coveting. This is the employment of the nations of this world, utterly regardless of God and eternity! It is the essence of heathenism to live only for this life; and it is the property of Christianity to lead men to live here in reference to another and better world. Reader! how art thou living?
Dr. Lightfoot observes on this place, that κοσμος, the world, and αιων, world or age, have a meaning in the sacred writings which they have not in profane authors. Αιων has relation to the Jewish ages, and κοσμος to the ages that are not Jewish: hence, by συντελεια του αιωνος, Mat 24:3, is meant the end of the Jewish age or world: and προ χρονων αιωνιων, Tit 1:2, means before the Jewish world began; and hence it is that the term world is very often, in the New Testament, to be understood only of the Gentiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:30: all: Mat 5:47, Mat 6:32; Eph 4:17; Th1 4:5; Pe1 4:2-4
your: Luk 12:32; Mat 6:1, Mat 6:8, Mat 6:32, Mat 10:20, Mat 18:14; Joh 20:17
John Gill
12:30 For all these things do the nations of the world seek after,.... That is, the Gentiles, as in Mt 6:32 who are frequently, in the Jewish writings, called, in distinction from the Jews, , "the nations of the world" (s). This is an argument used to dissuade from an immediate and anxious concern for food and raiment, because it is Heathenish, and therefore very unbecoming the disciples and followers of Christ: it need not be wondered at in those that know not God, and do not acknowledge his providence, and are strangers to his covenant and promises; but must be very unsuitable to the characters of such who know that godliness has the promise of this life, and of that which is to come:
and your Father knoweth that ye have need of these things; and therefore it is needless to be so anxious about them: the Persic version reads, "all these things", and so some copies; that is, meat, drink, and clothing, all the necessaries of life; See Gill on Mt 6:32.
(s) Vid. T. Bab. Gittin, fol. 28. 2. & 29.
12:3112:31: Բայց խնդրեցէ՛ք զարքայութիւն Աստուծոյ. եւ այն յաւելցի ձեզ[1300]։ եգ [1300] Ոսկան յաւելու. Բայց խնդրեցէք նախ զարքայութիւն Աստուծոյ եւ զարդարութիւն նորա. եւ այն յաւ՛՛։ Ոմանք յաւելուն. Եւ այն ամենայն յաւել՛՛։
31 Այլ դուք հետամո՛ւտ եղէք Աստծու արքայութեանը, եւ այդ ամէնը աւելիով կը տրուի ձեզ»:
31 Բայց դուք Աստուծոյ թագաւորութիւնը խնդրեցէք եւ այդ բոլոր բաներն ալ ձեզի պիտի տրուին»։
Բայց խնդրեցէք զարքայութիւն Աստուծոյ, եւ [92]այն յաւելցի ձեզ:

12:31: Բայց խնդրեցէ՛ք զարքայութիւն Աստուծոյ. եւ այն յաւելցի ձեզ[1300]։ եգ
[1300] Ոսկան յաւելու. Բայց խնդրեցէք նախ զարքայութիւն Աստուծոյ եւ զարդարութիւն նորա. եւ այն յաւ՛՛։ Ոմանք յաւելուն. Եւ այն ամենայն յաւել՛՛։
31 Այլ դուք հետամո՛ւտ եղէք Աստծու արքայութեանը, եւ այդ ամէնը աւելիով կը տրուի ձեզ»:
31 Բայց դուք Աստուծոյ թագաւորութիւնը խնդրեցէք եւ այդ բոլոր բաներն ալ ձեզի պիտի տրուին»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3131: наипаче ищите Царствия Божия, и это всё приложится вам.
12:31  πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ, καὶ ταῦτα προστεθήσεται ὑμῖν.
12:31. πλὴν (To-beyond,"ζητεῖτε (ye-should-seek-unto) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) αὐτοῦ, (of-it) καὶ (and) ταῦτα (the-ones-these) προστεθήσεται (it-shall-be-placed-toward) ὑμῖν. (unto-ye)
12:31. verumtamen quaerite regnum Dei et haec omnia adicientur vobisBut seek ye first the kingdom of God and his justice: and all these things shall be added unto you.
31. Howbeit seek ye his kingdom, and these things shall be added unto you.
12:31. Yet truly, seek first the kingdom of God, and his justice, and all these things shall be added to you.
12:31. But rather seek ye the kingdom of God; and all these things shall be added unto you.
But rather seek ye the kingdom of God; and all these things shall be added unto you:

31: наипаче ищите Царствия Божия, и это всё приложится вам.
12:31  πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ, καὶ ταῦτα προστεθήσεται ὑμῖν.
12:31. verumtamen quaerite regnum Dei et haec omnia adicientur vobis
But seek ye first the kingdom of God and his justice: and all these things shall be added unto you.
12:31. Yet truly, seek first the kingdom of God, and his justice, and all these things shall be added to you.
12:31. But rather seek ye the kingdom of God; and all these things shall be added unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: Luk 10:42; Kg1 3:11-13; Psa 34:9, Psa 37:3, Psa 37:19, Psa 37:25, Psa 84:11; Isa 33:16; Mat 6:33; Joh 6:27; Rom 8:31; Ti1 4:8; Heb 13:5
Geneva 1599
12:31 (8) But rather seek ye the kingdom of God; and all these things shall be added unto you.
(8) They will lack nothing who are diligent for the kingdom of heaven.
John Gill
12:31 But rather seek ye the kingdom of God,.... The Vulgate Latin version adds, "first", as also, "and his righteousness", as in Mt 6:33 and the Ethiopic version reads, "seek his kingdom and righteousness" meaning either the grace of God, which is not meat and drink, but righteousness, peace and joy in the Holy Ghost, Rom 14:17 or the heavenly glory; unless the Gospel, and the dispensation of it, which is the Messiah's kingdom, and which was then just ushering in, should rather be intended.
And all these things shall be added unto you; food and raiment, which are as much as can be enjoyed; and godliness with these, and contentment with them, is great gain; See Gill on Mt 6:33.
12:3212:32: Մի՛ երկնչիր հօտ փոքրիկ. զի հաճեցաւ Հայր ձեր տա՛լ ձեզ զարքայութիւնն[1301]։ [1301] Բազումք. Զարքայութիւն։
32 «Մի՛ վախեցիր, փոքրի՛կ հօտ, որովհետեւ ձեր Հայրը հաճեց տալ ձեզ արքայութիւնը:
32 «Մի՛ վախնար, պզտիկ հօտ, վասն զի ձեր Հայրը հաճեցաւ, որ թագաւորութիւնը ձեզի տայ։
Մի՛ երկնչիր, հօտ փոքրիկ, զի հաճեցաւ Հայր ձեր տալ ձեզ զարքայութիւն:

12:32: Մի՛ երկնչիր հօտ փոքրիկ. զի հաճեցաւ Հայր ձեր տա՛լ ձեզ զարքայութիւնն[1301]։
[1301] Բազումք. Զարքայութիւն։
32 «Մի՛ վախեցիր, փոքրի՛կ հօտ, որովհետեւ ձեր Հայրը հաճեց տալ ձեզ արքայութիւնը:
32 «Մի՛ վախնար, պզտիկ հօտ, վասն զի ձեր Հայրը հաճեցաւ, որ թագաւորութիւնը ձեզի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3232: Не бойся, малое стадо! ибо Отец ваш благоволил дать вам Царство.
12:32  μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν.
12:32. μὴ (Lest) φοβοῦ , ( thou-should-fearee-unto ,"τὸ (the-one) μικρὸν (small,"ποίμνιον, (sherpherd-belonged,"ὅτι (to-which-a-one) εὐδόκησεν (it-goodly-thought-unto,"ὁ (the-one) πατὴρ (a-Father) ὑμῶν (of-ye,"δοῦναι (to-have-had-given) ὑμῖν (unto-ye) τὴν (to-the-one) βασιλείαν. (to-a-ruling-of)
12:32. nolite timere pusillus grex quia conplacuit Patri vestro dare vobis regnumFear not, little flock, for it hath pleased your Father to give you a kingdom.
32. Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
12:32. Do not be afraid, little flock; for it has pleased your Father to give you the kingdom.
12:32. Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
Fear not, little flock; for it is your Father' s good pleasure to give you the kingdom:

32: Не бойся, малое стадо! ибо Отец ваш благоволил дать вам Царство.
12:32  μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν.
12:32. nolite timere pusillus grex quia conplacuit Patri vestro dare vobis regnum
Fear not, little flock, for it hath pleased your Father to give you a kingdom.
12:32. Do not be afraid, little flock; for it has pleased your Father to give you the kingdom.
12:32. Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
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
32-34: Не бойся малое стадо... Эти слова находятся только у ев. Луки. Здесь Господь дает уверение Своим ученикам в том, что их стремление к Царству Божию (ст. 31) достигнет своей цели. А они и могли бояться именно того, что им, пожалуй, не придется войти в это Царство, потому что они во всяком случае представляли собою только крайне маленький кружок (малое стадо), тогда как в Ветхом Завете, по общему тогдашнему представлению, Царство Мессии было предназначено Народу избранному в его целом. "Что же в самом деле представляем мы собою?" - могли думать апостолы. - "Что же это за "царство" будет, в котором будем только мы с немногими другими последователями Христовыми?" Но Господь рассеивает все их сомнения указанием на "благоволение" Божие: Царство пред вами откроется (ср. XXII, 29: и сл.) - конечно, славное Небесное Царство Мессии. - Продавайте имения... Эта цель так важна, что вы для нее должны жертвовать своим земным достоянием. Это уже, конечно, относится не к одним апостолам, а и ко всем последователям Христовым (см. Мф VI, 19-21). - Приготовляйте себе. Другим вы отдадите свои земные стяжания, но позаботьтесь и о себе - старайтесь приобрести себе небесное сокровище, т. е. вход в славное Царство Христово. Однако нельзя думать, что это будет достигнуто одним раздаянием своего имения бедным или одною милостынею: милостыня, раздача своего имения только освободит человека от препятствия, каким является богатство для человека, который стремится к приобретению Царства Небесного, но кроме этого ищущий такого Царства должен приложить все свои силы к достижению поставленной им для себя цели. - Влагалища не ветшающие, т. е. такие хранилища небесных сокровищ, которые никогда не изнашиваются и из которых ничто не просыплется.
Adam Clarke: Commentary on the Bible - 1831
12:32: Fear not, little flock - Or, very little flock, το μικρον ποιμνιον. This is what some term a double diminutive, and, literally translated, is, little little flock. Though this refers solely to the apostles and first believers, of whom it was literally true, yet we may say that the number of genuine believers has been, and is still, small, in comparison of heathens and false Christians.
It is your Father's good pleasure - Ευδοκησεν, It hath pleased, etc., though this tense joined with an infinitive has often the force of the present. Our Lord intimated, God has already given you that kingdom which consists in righteousness, peace, and joy in the Holy Ghost, and has undertaken to protect and save you to the uttermost; therefore, fear not; the smallness of your number cannot hurt you, for omnipotence itself has undertaken your cause.
Albert Barnes: Notes on the Bible - 1834
12:32: Little flock - Our Saviour often represents himself as a shepherd, and his followers as a flock or as sheep. The figure was beautiful. In Judea it was a common employment to attend flocks. The shepherd was with them, defended them, provided for them, led them to green pastures and beside still waters. In all these things Jesus was and is eminently the Good Shepherd. His flock was small. Few "really" followed him, compared with the multitude who professed to love him. But, though small in number, they were not to fear. God was their Friend. He would provide for them. It was his purpose to give them the kingdom, and they had nothing to fear. See Mat 6:19-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:32: little: Sol 1:7, Sol 1:8; Isa 40:11, Isa 41:14 *marg. Isa 53:6; Mat 7:15, Mat 18:12-14, Mat 20:16; Joh 10:26-30
it is: Luk 10:21; Mat 11:25-27; Eph 1:5-9; Phi 2:13; Th2 1:11
the kingdom: Jer 3:19; Mat 25:34; Joh 18:36; Rom 6:23, Rom 8:28-32; Th2 1:5; Heb 12:28; Jam 2:5; Pe1 1:3-5; Pe2 1:11; Rev 1:6, Rev 22:5
Geneva 1599
12:32 (9) Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
(9) It is a foolish thing not to look for small things at the hands of him who freely gives us the greatest things.
John Gill
12:32 Fear not little flock,.... these words are particularly directed to the immediate apostles and disciples of Christ; but are true of all the saints in all ages of time, who are compared to a "flock of sheep", being separated from the rest of the world in election, redemption, and the effectual calling, and being folded together in a Gospel church state; and also for their patience, meekness, humility, and harmlessness: these are a "little" flock; few in number, when compared with the wicked of the world; and mean and despicable in the account of men; and little in their own eyes: these are subject to many "fears"; some relate to their outward state, and condition, as that they shall want food and raiment, and not have the necessaries of life; which seems to be in the first place here intended, as appears from the context: and some regard their spiritual and eternal estate, as lest they should have no interest in the love of God, and in the covenant, in the blessings and promises of his grace; lest they should not belong to Christ; or the good work of grace should not be begun in them; or that they should not persevere to the end, and should at last miscarry of eternal life and happiness: and these fears arise from a body of sin, from the temptations of Satan, the hidings of God's face, and the prevalence of unbelief; for they have no true reason for them: God is on their side, and will not leave, nor forsake them, nor shall they want any good thing Christ is their shepherd, and he has bought them, with his own blood, and will lose none of them; and therefore they need not fear being taken care of both in soul and body, for time and eternity: and especially when what follows is considered,
for it is your Father's good pleasure to give you the kingdom; not only the Gospel, and the knowledge of the mysteries of it; nor the Gospel church state, and a right to all its ordinances; nor only the kingdom of grace, which cannot be moved; but the kingdom of glory: and which is a gift unto them, not obtained by any deserts or works of theirs; nor is their right unto, and enjoyment of it depending upon any such thing: and it their Father's gift, who is so by adopting grace, and through Christ Jesus their Lord; and which he gives according to his sovereign will and pleasure, and with a good will, delighting in them, and rejoicing over them to do them good, both here and hereafter: so that they may depend upon every good thing needful for them both in this world, and in the world to come; nor should they indulge anxious cares, or slavish fears.
John Wesley
12:32 It is your Father's good pleasure to give you the kingdom - How much more food and raiment? And since ye have such an inheritance, regard not your earthly possessions.
Robert Jamieson, A. R. Fausset and David Brown
12:32 little flock, &c.--How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (Lk 12:31 [BENGEL]). Well might He say, "Fear not!"
12:3312:33: Վաճառեցէ՛ք զինչս ձեր, եւ տո՛ւք ողորմութիւն. եւ արարէ՛ք ձեզ քսակս առանց հնանալո՛յ, գանձ անպակա՛ս յերկինս. ուր ո՛չ գող մերձենայ, եւ ո՛չ ցեց ապականէ[1302]։ [1302] Ոմանք. Քսակ առանց... եւ ոչ ցեց եւ ուտիչ ապականեն։
33 Վաճառեցէ՛ք ձեր ինչքերը եւ ողորմութիւն տուէք. եւ ձեզ համար շինեցէ՛ք չհնացող քսակներ եւ անհատնում գանձեր երկնքում, ուր ո՛չ գողն է մօտենում, եւ ո՛չ ցեցը՝ փչացնում.
33 Ծախեցէ՛ք ձեր ստացուածքը եւ ողորմութիւն տուէք. ու ձեզի չհիննալու քսակներ պատրաստեցէք, ու երկինքը՝ չպակսելու գանձ մը, ուր ո՛չ գողը կը մօտենայ եւ ո՛չ ցեցը կ’ապականէ։
Վաճառեցէք զինչս ձեր եւ տուք ողորմութիւն. եւ արարէք ձեզ քսակս առանց հնանալոյ, գանձ անպակաս յերկինս. ուր ոչ գող մերձենայ եւ ոչ ցեց ապականէ:

12:33: Վաճառեցէ՛ք զինչս ձեր, եւ տո՛ւք ողորմութիւն. եւ արարէ՛ք ձեզ քսակս առանց հնանալո՛յ, գանձ անպակա՛ս յերկինս. ուր ո՛չ գող մերձենայ, եւ ո՛չ ցեց ապականէ[1302]։
[1302] Ոմանք. Քսակ առանց... եւ ոչ ցեց եւ ուտիչ ապականեն։
33 Վաճառեցէ՛ք ձեր ինչքերը եւ ողորմութիւն տուէք. եւ ձեզ համար շինեցէ՛ք չհնացող քսակներ եւ անհատնում գանձեր երկնքում, ուր ո՛չ գողն է մօտենում, եւ ո՛չ ցեցը՝ փչացնում.
33 Ծախեցէ՛ք ձեր ստացուածքը եւ ողորմութիւն տուէք. ու ձեզի չհիննալու քսակներ պատրաստեցէք, ու երկինքը՝ չպակսելու գանձ մը, ուր ո՛չ գողը կը մօտենայ եւ ո՛չ ցեցը կ’ապականէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3333: Продавайте имения ваши и давайте милостыню. Приготовляйте себе влагалища не ветшающие, сокровище неоскудевающее на небесах, куда вор не приближается и где моль не съедает,
12:33  πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει·
12:33. Πωλήσατε (Ye-should-have-trafficked-unto) τὰ (to-the-ones) ὑπάρχοντα ( to-firsting-under ) ὑμῶν (of-ye) καὶ (and) δότε (ye-should-have-had-given) ἐλεημοσύνην: (to-a-compassionateness) ποιήσατε (Ye-should-have-done) ἑαυτοῖς (unto-selves) βαλλάντια (to-ever-a-one-castlets) μὴ (lest) παλαιούμενα , ( to-being-en-past-belonged ,"θησαυρὸν (to-an-en-placing) ἀνέκλειπτον (to-un-remainderable-out) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς, (unto-skies,"ὅπου (to-which-of-whither) κλέπτης (a-stealer) οὐκ (not) ἐγγίζει (it-neareth-to) οὐδὲ (not-moreover) σὴς (a-moth) διαφθείρει: (it-degradeth-through)
12:33. vendite quae possidetis et date elemosynam facite vobis sacculos qui non veterescunt thesaurum non deficientem in caelis quo fur non adpropiat neque tinea corrumpitSell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which faileth not: where no thief approacheth, nor moth corrupteth.
33. Sell that ye have, and give alms; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth.
12:33. Sell what you possess, and give alms. Make for yourselves purses that will not wear out, a treasure that will not fall short, in heaven, where no thief approaches, and no moth corrupts.
12:33. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth:

33: Продавайте имения ваши и давайте милостыню. Приготовляйте себе влагалища не ветшающие, сокровище неоскудевающее на небесах, куда вор не приближается и где моль не съедает,
12:33  πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει·
12:33. vendite quae possidetis et date elemosynam facite vobis sacculos qui non veterescunt thesaurum non deficientem in caelis quo fur non adpropiat neque tinea corrumpit
Sell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which faileth not: where no thief approacheth, nor moth corrupteth.
12:33. Sell what you possess, and give alms. Make for yourselves purses that will not wear out, a treasure that will not fall short, in heaven, where no thief approaches, and no moth corrupts.
12:33. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:33: Sell that ye have - Dispose of your goods. Be not like the foolish man already mentioned, who laid up the produce of his fields, without permitting the poor to partake of God's bounty: turn the fruits of your fields (which are beyond what you need for your own support) into money, and give it in alms; and the treasure thus laid out, shall be as laid up for yourselves and families in heaven. This purse shall not grow old, and this treasure shill not decay. Ye shall by and by find both the place where you laid up the treasure, and the treasure itself in the place; for he who hath pity on the poor lendeth unto the Lord; and he may rest assured, that whatever, for Christ's sake, he thus lays out, it will be paid him again.
Albert Barnes: Notes on the Bible - 1834
12:33: Sell that ye have - Sell your property. Exchange it for that which you can use in distributing charity. This was the condition of their being disciples. Their property they gave up; they forsook it, or they put it into common stock, for the sake of giving alms to the poor, Act 2:44; Act 4:32; Joh 12:6; Act 5:2.
Bags which wax not old - The word "bags," here, means "purses," or the bags attached to their girdles, in which they carried their money. See the notes at Mat 5:38. By bags which wax not old Jesus means that we should lay up treasure in heaven; that our aim should be to be prepared to enter there, where all our wants will be foRev_er provided for. Purses, here, grow old and useless. Wealth takes to itself wings. Riches are easily scattered, or we must soon leave them; but that wealth which is in heaven abides foRev_er. It never is corrupted; never flies away; never is to be left.
Wax - This word is from an old Saxon word, and in the Bible means to "grow."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:33: Sell: Luk 18:22; Mat 19:21; Act 2:45, Act 4:34, Act 4:35; Co2 8:2
provide: Luk 16:9; Hag 1:6; Mat 6:19-21; Joh 12:6; Ti1 6:17-19; Jam 5:1-3
Geneva 1599
12:33 (10) Sell that ye have, and give (k) alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
(10) A godly bountifulness is a proper way to get true riches.
(k) This is the figure of speech metonymy, for by this word "alms" is meant that compassion and friendliness of a heart that cares tenderly for the misery and poor condition of a man, and shows this feeling by some gift, and has the name given to it in the Greek language of mercy and compassion: and therefore he is said to give alms who gives something to another, and gives to the poor, showing by this that he pities their poor condition.
John Gill
12:33 Sell that ye have, and give alms,.... Since they had a kingdom bequeathed them by their heavenly Father, they should be so far from indulging an anxious care about food and raiment, that when there was a call in providence for it, and rather than the poor should go without a supply, it became them to sell their houses and lands, and whatever possessions they had, and relieve them; and so they did not long after; for some of those who sold their estates, and brought the money to the apostles, Acts 4:34, might be now present; and the more readily and cheerfully do what they did, remembering these words of Christ:
provide yourselves bags which wax not old; as do the bags of misers: their bag is, , "a bag pierced through", or that has a hole in it, which lets the money out as it is put in, Hag 1:6 and which the Targum renders by, "for a curse"; as money hoarded up in bags by covetous persons generally is: Christ would have his followers put their money up in other bags; not in such which rot through age, or are worn out, and are full of holes through use; but into the hands and bellies of the poor, the fruit and reward of which will always abide;
a treasure in the heavens that faileth not: whereas treasure on earth does, being either taken away from the possessors of it by various ways, or they from that:
where no thief approacheth; can come near to steal it away, which is often the case here on earth:
neither moth corrupteth; as it does the best of garments, wore by men: but the robes of glory and immortality can never be corrupted: See Gill on Mt 6:20.
John Wesley
12:33 Sell what ye have - This is a direction, not given to all the multitude: (much less is it a standing rule for all Christians:) neither to the apostles; for they had nothing to sell, having left all before: but to his other disciples, (mentioned Lk 12:22, and Acts 1:15,) especially to the seventy, that they might be free from all worldly entanglements. Mt 6:19.
Robert Jamieson, A. R. Fausset and David Brown
12:33 Sell, &c.--This is but a more vivid expression of Mt 6:19-21 (see on Mt 6:19-21).
12:3412:34: Զի ուր գանձն ձեր է, ա՛նդ եւ սիրտք ձեր եղիցին։
34 որովհետեւ, ուր որ ձեր գանձն է, այնտեղ եւ ձեր սրտերը կը լինեն»:
34 Քանզի ձեր գանձը ուր որ է, սրտերնիդ ալ հոն պիտի ըլլայ»։
Զի ուր գանձն ձեր է, անդ եւ սիրտք ձեր եղիցին:

12:34: Զի ուր գանձն ձեր է, ա՛նդ եւ սիրտք ձեր եղիցին։
34 որովհետեւ, ուր որ ձեր գանձն է, այնտեղ եւ ձեր սրտերը կը լինեն»:
34 Քանզի ձեր գանձը ուր որ է, սրտերնիդ ալ հոն պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3434: ибо где сокровище ваше, там и сердце ваше будет.
12:34  ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.
12:34. ὅπου (to-which-of-whither) γάρ (therefore) ἐστιν (it-be) ὁ (the-one) θησαυρὸς (an-en-placing) ὑμῶν, (of-ye,"ἐκεῖ (thither) καὶ (and) ἡ (the-one) καρδία (a-heart) ὑμῶν (of-ye) ἔσται . ( it-shall-be )
12:34. ubi enim thesaurus vester est ibi et cor vestrum eritFor where your treasure is, there will your heart be also.
34. For where your treasure is, there will your heart be also.
12:34. For where your treasure is, there will your heart be also.
12:34. For where your treasure is, there will your heart be also.
For where your treasure is, there will your heart be also:

34: ибо где сокровище ваше, там и сердце ваше будет.
12:34  ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.
12:34. ubi enim thesaurus vester est ibi et cor vestrum erit
For where your treasure is, there will your heart be also.
12:34. For where your treasure is, there will your heart be also.
12:34. For where your treasure is, there will your heart be also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:34: Where your treasure is - Men fix their hearts on their treasures, and often resort to the place where they have deposited them, to see that all is safe and secure. Let God be the treasure of your soul, and let your heart go frequently to the place where his honor dwelleth. There is a curious parallel passage to this in Plautus, quoted by Bishop Pearce on Mat 6:21. Nam ego sum hic; animus domi est, sc. cum argento meo. "I am here; but my heart is at home, i.e. with my money."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:34: where: Mat 6:21; Phi 3:20; Col 3:1-3
John Gill
12:34 For where your treasure is,.... Whether in heaven, or in earth, there will your heart be also: the heart is always set upon the treasure, and as is a man's treasure, such is his heart, that is, set upon it; if his treasure is only here, and he has not the true riches, his heart is only earthly and carnal; but if his treasure is heavenly, his heart and conversation will be in heaven; See Gill on Mt 6:21.
12:3512:35: Եղիցին գօտիք ձեր պնդեա՛լ ընդ մէջս, եւ ճրագունք լուցեալք։
35 «Թող ձեր գօտիները մէջքներիդ պնդուած լինեն, եւ ճրագներդ՝ վառուած:
35 «Ձեր մէջքերը գօտեւորուած ըլլան ու ճրագները վառուած։
Եղիցին գօտիք ձեր պնդեալ ընդ մէջս, եւ ճրագունք լուցեալք:

12:35: Եղիցին գօտիք ձեր պնդեա՛լ ընդ մէջս, եւ ճրագունք լուցեալք։
35 «Թող ձեր գօտիները մէջքներիդ պնդուած լինեն, եւ ճրագներդ՝ վառուած:
35 «Ձեր մէջքերը գօտեւորուած ըլլան ու ճրագները վառուած։
zohrab-1805▾ eastern-1994▾ western am▾
12:3535: Да будут чресла ваши препоясаны и светильники горящи.
12:35  ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι,
12:35. Ἔστωσαν (They-should-be) ὑμῶν (of-ye) αἱ (the-ones) ὀσφύες (loins) περιεζωσμέναι ( having-had-come-to-be-en-girded-about ,"καὶ (and) οἱ (the-ones) λύχνοι (luminatings-of) καιόμενοι , ( being-burned ,"
12:35. sint lumbi vestri praecincti et lucernae ardentesLet your loins be girt and lamps burning in your hands.
35. Let your loins be girded about, and your lamps burning;
12:35. Let your waists be girded, and let lamps be burning in your hands.
12:35. Let your loins be girded about, and [your] lights burning;
Let your loins be girded about, and [your] lights burning:

35: Да будут чресла ваши препоясаны и светильники горящи.
12:35  ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι,
12:35. sint lumbi vestri praecincti et lucernae ardentes
Let your loins be girt and lamps burning in your hands.
12:35. Let your waists be girded, and let lamps be burning in your hands.
12:35. Let your loins be girded about, and [your] lights burning;
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
35-40: С речью о будущем славном Царстве Мессии тесно связана и речь, где Христос убеждает апостолов быть особенно бдительными в ожидании открытия этого царства. - Да будут чресла... т. е. будьте в полной готовности встретить грядущего Мессию. Слугам приходилось быстро ходить, прислуживая господину, и потому они должны были подпоясывать свою одежду, чтобы она не путалась у них в ногах, точно также, встречая ночью своего господина, они должны были держать в руках светильники. Господин изображается идущим с брака - не с своего, а просто с чьей-то свадьбы. - Блаженны рабы те... Этим приточным изречением Господь хочет указать на несомненность праведного воздаяния, какое получат при открытии славного Царства Мессии все верные Его слуги: господин сам таким рабам скажет столько же внимания, сколько и они ему - так и Мессия достойно вознаградит бодрствующих Своих рабов. - Во вторую стражу, и в третью стражу. В первую стражу, т. е. в начале ночи несколько рабов могли и так не спать, убирая кое-что по дому. Но не спать во вторую и третью стражу - это значило уже бодрствовать намеренно. (Здесь ев. Лука держится древнего иудейского деления ночи на три части или стражи. Марк в XIII, 35: держится позднейшего, римского, деления ночи на четыре стражи). - Вы знаете, что если бы ведал... См. Матф ХXIV, 43: и 44.
Adam Clarke: Commentary on the Bible - 1831
12:35: Let your loins - Be active, diligent, determined ready; let all hinderances be removed out of the way; and let the candle of the Lord be always found burning brightly in your hand. See on Luk 12:37 (note).
Albert Barnes: Notes on the Bible - 1834
12:35: Let your loins ... - This alludes to the ancient manner of dress. They wore a long flowing robe as their outer garment. See the notes at Mat 5:38-41. When they labored, or walked, or ran, it was necessary to "gird" or tie this up by a "sash" or girdle about the body, that it might not impede their progress. Hence, to gird up the loins means to be "ready," to be active, to be diligent. Compare Kg2 4:29; Kg2 9:1; Jer 1:17; Act 12:8.
Your lights burning - This expresses the same meaning. Be ready at all times to leave the world and enter into rest, when your Lord shall call you. Let every obstacle be out of the way; let every earthly care be removed, and be prepared to follow him into his rest. Servants were expected to be ready for the coming of their lord. If in the night, they were expected to keep their lights trimmed and burning. When their master was away in attendance on a wedding, as they knew not the hour when he would return, they were to be continually ready. So we, as we know not the hour when God shall call us, should be "always" ready to die. Compare the notes at Mat 25:1-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:35: your loins: Kg1 18:46; Pro 31:17; Isa 5:27, Isa 11:5; Eph 6:14; Pe1 1:13
your lights: Mat 5:16, Mat 25:1, Mat 25:4-10; Phi 2:15
Geneva 1599
12:35 (11) Let your loins be girded about, and [your] lights burning;
(11) The life of the faithful servants of God in this world is certainly a diligent journey, having the light of the word going before the journey.
John Gill
12:35 Let your loins be girded about,.... With the girdle of truth, Eph 6:14 keeping close to the doctrines of the Gospel, abiding faithfully by them, even unto death: the allusion is either to the eating of the first passover, Ex 12:11 or rather to servants, who, in these eastern countries, wore long garments; and therefore, when in business, used to gather them up, and gird them about them, that they might perform their service with greater strength, more ease, quicker dispatch, and less hinderance: the phrase denotes readiness for business:
and your lights burning. The Vulgate Latin version adds, "in your hands"; meaning torches that were held in the hand: and may design either the Scriptures of truth, which were to be a light or lamp unto them, guiding and directing them in the ministration of the Gospel; or the lamps of profession, which should be kept clear and bright, and good works, becoming them, that should so shine before men, that all may see them, and glorify God. The allusion is to persons waiting at a wedding in the night, with torches and flambeaus in their hands.
John Wesley
12:35 Let your loins be girt - An allusion to the long garments, worn by the eastern nations, which they girded or tucked up about their loins, when they journeyed or were employed in any labour: as also to the lights that servants used to carry at weddings, which were generally in the night.
Robert Jamieson, A. R. Fausset and David Brown
12:35 loins . . . girded--to fasten up the long outer garment, always done before travel and work (4Kings 4:29; Acts 12:8). The meaning is, Be in readiness.
lights, &c.--(See on Mt 25:1).
12:3612:36: Եւ դուք նմանօղք մարդկան՝ որ ա՛կն ունիցին տեառն իւրեանց՝ թէ ե՛րբ դառնայցէ ՚ի հարսանեաց. զի յորժամ գայցէ եւ բախիցէ, վաղվաղակի՛ բանայցեն նմա։
36 Եւ դուք նմանուեցէ՛ք այն ծառաներին, որոնք սպասում են իրենց տիրոջը, թէ ե՛րբ կը վերադառնայ հարսանիքից, որպէսզի, երբ գայ եւ բախի դուռը, իսկոյն բաց անեն:
36 Դուք եղէք այն մարդոց նման՝ որոնք իրենց տիրոջը կը սպասեն, թէ ե՞րբ պիտի դառնայ հարսանիքէն. որպէս զի երբ գայ եւ դուռը զարնէ, իսկոյն բանան անոր։
Եւ դուք նմանողք մարդկան որ ակն ունիցին տեառն իւրեանց թէ երբ դառնայցէ ի հարսանեաց. զի յորժամ գայցէ եւ բախիցէ, վաղվաղակի բանայցեն նմա:

12:36: Եւ դուք նմանօղք մարդկան՝ որ ա՛կն ունիցին տեառն իւրեանց՝ թէ ե՛րբ դառնայցէ ՚ի հարսանեաց. զի յորժամ գայցէ եւ բախիցէ, վաղվաղակի՛ բանայցեն նմա։
36 Եւ դուք նմանուեցէ՛ք այն ծառաներին, որոնք սպասում են իրենց տիրոջը, թէ ե՛րբ կը վերադառնայ հարսանիքից, որպէսզի, երբ գայ եւ բախի դուռը, իսկոյն բաց անեն:
36 Դուք եղէք այն մարդոց նման՝ որոնք իրենց տիրոջը կը սպասեն, թէ ե՞րբ պիտի դառնայ հարսանիքէն. որպէս զի երբ գայ եւ դուռը զարնէ, իսկոյն բանան անոր։
zohrab-1805▾ eastern-1994▾ western am▾
12:3636: И вы будьте подобны людям, ожидающим возвращения господина своего с брака, дабы, когда придёт и постучит, тотчас отворить ему.
12:36  καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῶ.
12:36. καὶ (and) ὑμεῖς (ye) ὅμοιοι ( along-belonged ) ἀνθρώποις (unto-mankinds) προσδεχομένοις ( unto-receiving-toward ) τὸν (to-the-one) κύριον (to-authority-belonged) ἑαυτῶν (of-selves) πότε (whither-also) ἀναλύσῃ (it-might-have-loosed-up) ἐκ (out) τῶν (of-the-ones) γάμων, (of-marriages,"ἵνα (so) ἐλθόντος (of-having-had-came) καὶ (and) κρούσαντος (of-having-knocked) εὐθέως (unto-straight) ἀνοίξωσιν (they-might-have-opened-up) αὐτῷ. (unto-it)
12:36. et vos similes hominibus expectantibus dominum suum quando revertatur a nuptiis ut cum venerit et pulsaverit confestim aperiant eiAnd you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.
36. and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him.
12:36. And let you yourselves be like men awaiting their lord, when he will return from the wedding; so that, when he arrives and knocks, they may open to him promptly.
12:36. And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately:

36: И вы будьте подобны людям, ожидающим возвращения господина своего с брака, дабы, когда придёт и постучит, тотчас отворить ему.
12:36  καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῶ.
12:36. et vos similes hominibus expectantibus dominum suum quando revertatur a nuptiis ut cum venerit et pulsaverit confestim aperiant ei
And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.
12:36. And let you yourselves be like men awaiting their lord, when he will return from the wedding; so that, when he arrives and knocks, they may open to him promptly.
12:36. And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
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Adam Clarke: Commentary on the Bible - 1831
12:36: That wait for their lord - See the notes on Mat 25:1 (note), etc.
The wedding - How the Jewish weddings were celebrated, see in the notes on Mat 8:12 (note); Mat 22:11 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:36: men: Luk 2:25-30; Gen 49:18; Isa 64:4; Lam 3:25, Lam 3:26; Mat 24:42-44; Mar 13:34-37; Jam 5:7, Jam 5:8; Pe2 1:13-15; Jde 1:20, Jde 1:21
return: Mat 22:1-14, Mat 25:1-13
when: Sol 5:5, Sol 5:6; Rev 3:20
John Gill
12:36 And ye yourselves like unto men that wait for their Lord,.... Who either was at a wedding, or was the bridegroom himself; so be ye in a readiness, waiting for the coming of Christ, the bridegroom of the church:
when he will return from the wedding, The Syriac version renders it, "from the house of feasting"; from any entertainment, or from the marriage feast, or rather the marriage itself, to the bride chamber: so when Christ has, by the preaching of the Gospel, and the power of his grace, espoused all his elect, he will descend from heaven, and take them to himself; they shall then be called to the marriage supper of the Lamb, and enter with him into the nuptial chamber, and be for ever with him:
that when he cometh and knocketh, they may open to him immediately; and let him in without any delay, as soon as ever he comes to the door; and at the first knock, open it to him at once, having light, and being in a posture of readiness, and in constant expectation of him: so such who have believed in Christ, and have been faithful to his cause and interest, and have held fast the profession of their faith without wavering, when Christ shall either come and knock at their doors by death, or shall come to judgment, and sound the alarm of it, they shall be ready to obey the summons with the greatest cheerfulness, and meet him with the utmost pleasure.
Robert Jamieson, A. R. Fausset and David Brown
12:36 return from the wedding--not come to it, as in the parable of the virgins. Both have their spiritual significance; but preparedness for Christ's coming is the prominent idea.
12:3712:37: Երանի՛ իցէ ծառայիցն այնոցիկ, զորս եկեալ տէրն գտցէ արթունս. ամէն ասե՛մ ձեզ՝ զի գօտի ընդ մէջ ածցէ, եւ բազմեցուսցէ զնոսա, եւ անցեալ պաշտիցէ՛ զնոսա[1303]։ [1303] Ոմանք. Գտցէ արթուն։
37 Երանի՜ այն ծառաներին, որոնց արթուն կը գտնի տէրը, երբ գայ: Ճշմարիտ եմ ասում ձեզ, որ նա գօտի կը կապի մէջքին, սեղան կը նստեցնի նրանց եւ կ’անցնի նրանց սպասարկելու:
37 Երանի՜ այն ծառաներուն, որ երբ տէրը գայ՝ զանոնք արթուն պիտի գտնէ. ճշմարիտ կ’ըսեմ ձեզի, որ ինք գօտին մէջքը պիտի կապէ ու սեղան նստեցնէ զանոնք եւ առաջ անցնելով սպասաւորութիւն պիտի ընէ անոնց։
Երանի իցէ ծառայիցն այնոցիկ զորս եկեալ տէրն գտցէ արթունս. ամէն ասեմ ձեզ, զի գօտի ընդ մէջ ածցէ եւ բազմեցուսցէ զնոսա, եւ անցեալ պաշտիցէ զնոսա:

12:37: Երանի՛ իցէ ծառայիցն այնոցիկ, զորս եկեալ տէրն գտցէ արթունս. ամէն ասե՛մ ձեզ՝ զի գօտի ընդ մէջ ածցէ, եւ բազմեցուսցէ զնոսա, եւ անցեալ պաշտիցէ՛ զնոսա[1303]։
[1303] Ոմանք. Գտցէ արթուն։
37 Երանի՜ այն ծառաներին, որոնց արթուն կը գտնի տէրը, երբ գայ: Ճշմարիտ եմ ասում ձեզ, որ նա գօտի կը կապի մէջքին, սեղան կը նստեցնի նրանց եւ կ’անցնի նրանց սպասարկելու:
37 Երանի՜ այն ծառաներուն, որ երբ տէրը գայ՝ զանոնք արթուն պիտի գտնէ. ճշմարիտ կ’ըսեմ ձեզի, որ ինք գօտին մէջքը պիտի կապէ ու սեղան նստեցնէ զանոնք եւ առաջ անցնելով սպասաւորութիւն պիտի ընէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
12:3737: Блаженны рабы те, которых господин, придя, найдёт бодрствующими; истинно говорю вам, он препояшется и посадит их, и, подходя, станет служить им.
12:37  μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας· ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς.
12:37. μακάριοι ( Bless-belonged ) οἱ (the-ones) δοῦλοι (bondees) ἐκεῖνοι, (the-ones-thither," οὓς ( to-which ) ἐλθὼν (having-had-came,"ὁ (the-one) κύριος (Authority-belonged,"εὑρήσει (it-shall-find) γρηγοροῦντας : ( to-watching-unto ) ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) περιζώσεται ( it-shall-en-gird-about ) καὶ (and) ἀνακλινεῖ (it-shall-recline-up) αὐτοὺς (to-them) καὶ (and) παρελθὼν (having-had-came-beside) διακονήσει (it-shall-raise-through-unto) αὐτοῖς. (unto-them)
12:37. beati servi illi quos cum venerit dominus invenerit vigilantes amen dico vobis quod praecinget se et faciet illos discumbere et transiens ministrabit illisBlessed are those servants whom the Lord, when he cometh, shall find watching. Amen I say to you that he will gird himself and make them sit down to meat and passing will minister unto them.
37. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them.
12:37. Blessed are those servants whom the Lord, when he returns, will find being vigilant. Amen I say to you, that he will gird himself and have them sit down to eat, while he, continuing on, will minister to them.
12:37. Blessed [are] those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
Blessed [are] those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them:

37: Блаженны рабы те, которых господин, придя, найдёт бодрствующими; истинно говорю вам, он препояшется и посадит их, и, подходя, станет служить им.
12:37  μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας· ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς.
12:37. beati servi illi quos cum venerit dominus invenerit vigilantes amen dico vobis quod praecinget se et faciet illos discumbere et transiens ministrabit illis
Blessed are those servants whom the Lord, when he cometh, shall find watching. Amen I say to you that he will gird himself and make them sit down to meat and passing will minister unto them.
12:37. Blessed are those servants whom the Lord, when he returns, will find being vigilant. Amen I say to you, that he will gird himself and have them sit down to eat, while he, continuing on, will minister to them.
12:37. Blessed [are] those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:37: He shall gird himself - Alluding to the long garments which were worn in the eastern countries; and which, in travelling and serving, were tucked up in their belts. That those among the Romans who waited on the company at table were girded, and had their clothes tucked up, appears from what Horace says, Sat. b. vi. l. 107: Veluti Succinctus cursitat Hospes, He runs about like a girded waiter. The host himself often performed this office. And ibid. viii. 10: Puer alle cinctus: and that the same custom prevailed among the Jews appears from Joh 13:4, Joh 13:5, and Luk 17:8. From this verse we may gather likewise, that it was the custom of those days, as it was, not long since, among us, for the bridegroom, at the wedding supper, to wait as a servant upon the company. See Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
12:37: Shall gird himself - Shall take the place of the servant himself. Servants who waited on the table were girded in the manner described above.
Shall make them sit ... - Shall place them at his table and feast them. This evidently means that if we are faithful to Christ, and are ready to meet him when he returns, he will receive us into heaven - will admit us to all its blessings, and make us happy there - as if "he" should serve us and minister to our wants. It will be as if a master, instead of sitting down at the table "himself," should place his faithful "servants" there, and be himself the servant. This shows the exceeding kindness and condescension of our Lord. For "us," poor and guilty sinners, he denied himself, took the form of a servant Phi 2:7, and ministered to our wants. In our nature he has worked out salvation, and he has done it in one of the humblest conditions of the children of men. How should our bosoms burn with gratitude to him, and how should "we" be willing to serve one another! See the notes at John 13:1-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:37: Blessed: Luk 12:43, Luk 21:36; Mat 24:45-47, Mat 25:20-23; Phi 1:21, Phi 1:23; Ti2 4:7, Ti2 4:8; Pe1 5:1-4; Pe2 1:11, Pe2 3:14; Rev 14:13
that: Isa 62:5; Jer 32:41; Zep 3:17; Joh 12:26, Joh 13:4, Joh 13:5; Co1 2:9; Rev 3:21; Rev 7:17, Rev 14:3, Rev 14:4
John Gill
12:37 Blessed are those servants whom the Lord,.... The Syriac, Arabic, and Ethiopic versions read, "their Lord", the master of them, or the Lord Jesus Christ:
when he cometh shall find watching: for him, and not asleep. The Ethiopic version reads, "so doing, and watching"; girding up their loins, trimming their lamps, and waiting for their Lord's coming: such servants are happy, they will appear to be in the favour of their master, who will take notice of them and show some marks of respect to them; as Christ will to all his good and faithful servants, whenever he comes, whether at death, or at judgment; and who will be happy then, being found so doing, and found in him:
verily I say unto you that he shall gird himself; not that Christ shall really do this, or appear in the form of a servant; but that he shall readily, cheerfully, and at once introduce his servants into his joy, and make them partakers of all the glories of the other world:
and make them to sit down to meat; at his table in his kingdom; see Mt 8:11
and will come forth and serve them; with food, yea, will feed them himself, and lead them to fountains of living water, Rev_ 7:17 The Arabic version renders it, "he shall stand to minister unto them": the phrase is expressive of the posture of a servant; who, as Dr. Lightfoot observes, is "walking", and who goes round about the table, whilst others sit (t): some think there is allusion in the words to a custom used at some feasts, particularly at the feasts in honour of Saturn, in which servants changed clothes with their masters, and sat at their tables, and their masters served them (u).
(t) Jarchi in T. Bab. Bava Bathra, fol. 77. 2. (u) Vide Lipsii Saturnal. l. 1. c. 2. p. 6.
John Wesley
12:37 He will come and serve them - The meaning is, he will show them his love, in the most condescending and tender manner.
Robert Jamieson, A. R. Fausset and David Brown
12:37 gird himself, &c.--"a promise the most august of all: Thus will the Bridegroom entertain his friends (nay, servants) on the solemn Nuptial Day" [BENGEL].
12:3812:38: Եւ եթէ յերկրորդ՝ կամ յերրորդ պահո՛ւ եկեսցէ՝ եւ գտցէ այնպէս, երանելի՛ են ծառայքն այնոքիկ[1304]։ [1304] Ոմանք. Եւ գտցէ նոյնպէս, երա՛՛։
38 Եւ եթէ տէրը գայ կէսգիշերին եւ կամ աւելի ուշ ու գտնի նրանց այդպէս, երանելի են այդ ծառաները:
38 Եթէ գիշերուան երկրորդ պահուն գայ, կամ երրորդ պահուն գայ ու արթուն գտնէ, երանելի են այն ծառաները։
Եւ եթէ յերկրորդ կամ յերրորդ պահու եկեսցէ եւ գտցէ այնպէս, երանելի են ծառայքն այնոքիկ:

12:38: Եւ եթէ յերկրորդ՝ կամ յերրորդ պահո՛ւ եկեսցէ՝ եւ գտցէ այնպէս, երանելի՛ են ծառայքն այնոքիկ[1304]։
[1304] Ոմանք. Եւ գտցէ նոյնպէս, երա՛՛։
38 Եւ եթէ տէրը գայ կէսգիշերին եւ կամ աւելի ուշ ու գտնի նրանց այդպէս, երանելի են այդ ծառաները:
38 Եթէ գիշերուան երկրորդ պահուն գայ, կամ երրորդ պահուն գայ ու արթուն գտնէ, երանելի են այն ծառաները։
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12:3838: И если придет во вторую стражу, и в третью стражу придет, и найдет их так, то блаженны рабы те.
12:38  κἂν ἐν τῇ δευτέρᾳ κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοί εἰσιν ἐκεῖνοι.
12:38. κἂν (And-ever) ἐν (in) τῇ (unto-the-one) δευτέρᾳ (unto-second) κἂν (and-ever) ἐν (in) τῇ (unto-the-one) τρίτῃ (unto-third) φυλακῇ (unto-a-guarding) ἔλθῃ (it-might-have-had-came) καὶ (and) εὕρῃ (it-might-have-had-found) οὕτως, (unto-the-one-this," μακάριοί ( bless-belonged ) εἰσιν (they-be) ἐκεῖνοι. (the-ones-thither)
12:38. et si venerit in secunda vigilia et si in tertia vigilia venerit et ita invenerit beati sunt servi illiAnd if he shall come in the second watch or come in the third watch and find them so, blessed are those servants.
38. And if he shall come in the second watch, and if in the third, and find so, blessed are those .
12:38. And if he will return in the second watch, or if in the third watch, and if he will find them to be so: then blessed are those servants.
12:38. And if he shall come in the second watch, or come in the third watch, and find [them] so, blessed are those servants.
And if he shall come in the second watch, or come in the third watch, and find [them] so, blessed are those servants:

38: И если придет во вторую стражу, и в третью стражу придет, и найдет их так, то блаженны рабы те.
12:38  κἂν ἐν τῇ δευτέρᾳ κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοί εἰσιν ἐκεῖνοι.
12:38. et si venerit in secunda vigilia et si in tertia vigilia venerit et ita invenerit beati sunt servi illi
And if he shall come in the second watch or come in the third watch and find them so, blessed are those servants.
12:38. And if he will return in the second watch, or if in the third watch, and if he will find them to be so: then blessed are those servants.
12:38. And if he shall come in the second watch, or come in the third watch, and find [them] so, blessed are those servants.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:38: If he shall come in the second watch - See the note on Mat 14:25.
Albert Barnes: Notes on the Bible - 1834
12:38: See the notes at Mat 24:42-51.
Second watch - See the notes at Mat 14:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:38: Mat 25:6; Th1 5:4, Th1 5:5
John Gill
12:38 And if he shall come in the second watch,.... Of the night, that is, after nine o'clock, or any time between nine or twelve; for the second watch was from nine o'clock till twelve; and this was coming early from an entertainment, or a wedding, which were commonly kept in the night, and late;
or come in the third watch, or after twelve o'clock, or any time between twelve and three; for the third watch was from twelve o'clock to three, which was late; See Gill on Mt 14:25 The Persic version reads, "in the second, or third part of the night"; and the Ethiopic version, "in the second or third hour of the night";
and find them so. The Arabic version adds, "doing"; as above described, with their loins girt, lights burning, and they watching for their Lord's coming:
blessed are those servants; since they shall be used and treated as before related.
John Wesley
12:38 The Jews frequently divided the night into three watches, to which our Lord seems here to allude.
Robert Jamieson, A. R. Fausset and David Brown
12:38 second . . . third watch--To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"--that is the most enviable, "blessed" servant of all.
12:3912:39: Բայց զայն գիտասջի՛ք, եթէ գիտէ՛ր տանուտէրն յորում ժամու գող գայ, չտայր թոյլ ական հատանե՛լ ՚ի տան իւրում[1305]։ [1305] Ոսկան յաւելու. Գող գայ, հսկէր, եւ չտայր թոյլ։ Ոմանք. Զտան իւրում։
39 Բայց այն էլ իմացէ՛ք, որ եթէ տանտէրը գիտենար, թէ ո՛ր ժամին գող կը գայ, թոյլ չէր տայ, որ իր տունը կտրեն:
39 Բայց այս գիտցէք, թէ՝ եթէ տանտէրը գիտնար թէ ո՞ր ատեն գողը կու գայ, արթուն կը կենար ու թող չէր տար որ իր տունը ծակէ։
Բայց զայն գիտասջիք, եթէ գիտէր տանուտէրն յորում ժամու գող գայ, [93]չտայր թոյլ ական հատանել ի տան իւրում:

12:39: Բայց զայն գիտասջի՛ք, եթէ գիտէ՛ր տանուտէրն յորում ժամու գող գայ, չտայր թոյլ ական հատանե՛լ ՚ի տան իւրում[1305]։
[1305] Ոսկան յաւելու. Գող գայ, հսկէր, եւ չտայր թոյլ։ Ոմանք. Զտան իւրում։
39 Բայց այն էլ իմացէ՛ք, որ եթէ տանտէրը գիտենար, թէ ո՛ր ժամին գող կը գայ, թոյլ չէր տայ, որ իր տունը կտրեն:
39 Բայց այս գիտցէք, թէ՝ եթէ տանտէրը գիտնար թէ ո՞ր ատեն գողը կու գայ, արթուն կը կենար ու թող չէր տար որ իր տունը ծակէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:3939: Вы знаете, что если бы ведал хозяин дома, в который час придет вор, то бодрствовал бы и не допустил бы подкопать дом свой.
12:39  τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ ἂν ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ.
12:39. τοῦτο (To-the-one-this) δὲ (moreover) γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) εἰ (if) ᾔδει (it-had-come-to-have-seen,"ὁ (the-one) οἰκοδεσπότης (a-house-master,"ποίᾳ (unto-whither-belonged) ὥρᾳ (unto-an-hour) ὁ (the-one) κλέπτης (a-stealer) ἔρχεται , ( it-cometh ,"ἐγρηγόρησεν (it-watched-unto) ἂν (ever) καὶ (and) οὐκ (not) ἀφῆκεν (it-sent-off) διορυχθῆναι (to-have-been-dug-through) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ. (of-it)
12:39. hoc autem scitote quia si sciret pater familias qua hora fur veniret vigilaret utique et non sineret perfodiri domum suamBut this know ye, that if the householder did know at what hour the thief would come, he would surely watch and would not suffer his house to be broken open.
39. But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through.
12:39. But know this: that if the father of the family knew at what hour the thief would arrive, he would certainly stand watch, and he would not permit his house to be broken into.
12:39. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through:

39: Вы знаете, что если бы ведал хозяин дома, в который час придет вор, то бодрствовал бы и не допустил бы подкопать дом свой.
12:39  τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ ἂν ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ.
12:39. hoc autem scitote quia si sciret pater familias qua hora fur veniret vigilaret utique et non sineret perfodiri domum suam
But this know ye, that if the householder did know at what hour the thief would come, he would surely watch and would not suffer his house to be broken open.
12:39. But know this: that if the father of the family knew at what hour the thief would arrive, he would certainly stand watch, and he would not permit his house to be broken into.
12:39. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:39: Mat 24:43, Mat 24:44; Th1 5:2, Th1 5:3; Pe2 3:10; Rev 3:3, Rev 16:15
John Gill
12:39 And this know,.... The Ethiopic version reads, "this only know"; only take notice of this one thing, and it may be of some use to direct you in your conduct how to behave during the absence of your Lord, until the time he shall come again:
that if the good man of the house had known what hour the thief would come; that is, if the owner, or master of the house, whose the goods in the house are, could by any means know what time of the night the thief would come to break into his house, in order to plunder it, and carry off his goods:
he would have watched; either he himself in person, or he would have set a watch about his house, or in it:
and not have suffered his house to be broken through; either the door to be broken up, or the wall to be dug through, but by a guard about it, or within it, would have prevented such a design. And so in like manner, could it be known in what time Christ would come, either to the destruction of Jerusalem, or at death, or to judgment, every thoughtful, prudent man that should know it, would be upon his guard, that he might not be surprised with it; and though the precise time could not be known, yet inasmuch as the thing itself is certain, it became all the servants of Christ to be watching for it; See Gill on Mt 24:43.
12:4012:40: Եւ դուք՝ եղերո՛ւք պատրաստք, զի յորում ժամու ո՛չ կարծիցէք, գա՛յ Որդի մարդոյ։
40 Դուք էլ պատրա՛ստ եղէք, որովհետեւ այն ժամին, երբ չէք սպասի, կը գայ մարդու Որդին»:
40 Ուրեմն դուք ալ պատրաստ կեցէք, քանզի Որդին մարդոյ պիտի գայ այնպիսի ժամու մը՝ որ դուք չէք կարծեր»։
Եւ դուք եղերուք պատրաստք, զի յորում ժամու ոչ կարծիցէք, գայ Որդի մարդոյ:

12:40: Եւ դուք՝ եղերո՛ւք պատրաստք, զի յորում ժամու ո՛չ կարծիցէք, գա՛յ Որդի մարդոյ։
40 Դուք էլ պատրա՛ստ եղէք, որովհետեւ այն ժամին, երբ չէք սպասի, կը գայ մարդու Որդին»:
40 Ուրեմն դուք ալ պատրաստ կեցէք, քանզի Որդին մարդոյ պիտի գայ այնպիսի ժամու մը՝ որ դուք չէք կարծեր»։
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12:4040: Будьте же и вы готовы, ибо, в который час не думаете, приидет Сын Человеческий.
12:40  καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.
12:40. καὶ (And) ὑμεῖς (ye) γίνεσθε ( ye-should-become ) ἕτοιμοι , ( readied-of ,"ὅτι (to-which-a-one) ᾗ (unto-which) ὥρᾳ (unto-an-hour) οὐ (not) δοκεῖτε (ye-think-unto,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἔρχεται . ( it-cometh )
12:40. et vos estote parati quia qua hora non putatis Filius hominis venitBe you then also ready: for at what hour you think not the Son of man will come.
40. Be ye also ready: for in an hour that ye think not the Son of man cometh.
12:40. You also must be prepared. For the Son of man will return at an hour that you will not realize.”
12:40. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
Be ye therefore ready also: for the Son of man cometh at an hour when ye think not:

40: Будьте же и вы готовы, ибо, в который час не думаете, приидет Сын Человеческий.
12:40  καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.
12:40. et vos estote parati quia qua hora non putatis Filius hominis venit
Be you then also ready: for at what hour you think not the Son of man will come.
12:40. You also must be prepared. For the Son of man will return at an hour that you will not realize.”
12:40. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
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Adam Clarke: Commentary on the Bible - 1831
12:40: Be ye therefore ready also - It is pretty evident that what is related here, from Luk 12:35 to Luk 12:49, was spoken by our Lord at another time. See Mat 24:42 (note), etc., and the notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:40: Luk 21:34-36; Mat 24:42, Mat 24:44, Mat 25:13; Mar 13:33-36; Rom 13:11, Rom 13:14; Th1 5:6; Pe2 3:12-14; Rev 19:7
Geneva 1599
12:40 (12) Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
(12) None need to watch more than they that have some degree of honour in the household of God.
John Gill
12:40 Be ye therefore ready also,.... Not habitually, but actually, in the exercise of grace, and the discharge of duty, with loins girt, and lights burning. This may be understood either of a readiness to meet the Lord in the way of his judgments, and particularly the destruction of Jerusalem, which was to be in a few years; or of a preparation for death, and the last judgment, which lies in the righteousness of Christ imputed, and his grace imparted: and to have a comfortable view of the one, and a gracious experience of the other, as they will engage to the performance of good works, to which such are ready; so they make meet for the coming of Christ, be it in what way, and whensoever it will: and the rather, a concern should be had for such a preparation, because of the following reason,
for the son of man cometh at an hour when ye think not; in either of the above ways; See Gill on Mt 24:44.
12:4112:41: Ասէ Պե՛տրոս. Տէր՝ առ մե՞զ ասացեր զառակդ զայդ՝ թէ առ ամենեսեան[1306]։ [1306] Ոմանք. Զառակս զայս, եթէ առ։
41 Պետրոսն ասաց. «Տէ՛ր, մե՞զ համար ասացիր այդ առակը, թէ՞ բոլորի համար»:
41 Պետրոս ըսաւ անոր. «Տէ՛ր, այդ առակը մե՞զի կ’ըսես թէ ամենուն ալ»։
[94]Ասէ Պետրոս. Տէր, առ մե՞զ ասացեր զառակդ զայդ թէ առ ամենեսեան:

12:41: Ասէ Պե՛տրոս. Տէր՝ առ մե՞զ ասացեր զառակդ զայդ՝ թէ առ ամենեսեան[1306]։
[1306] Ոմանք. Զառակս զայս, եթէ առ։
41 Պետրոսն ասաց. «Տէ՛ր, մե՞զ համար ասացիր այդ առակը, թէ՞ բոլորի համար»:
41 Պետրոս ըսաւ անոր. «Տէ՛ր, այդ առակը մե՞զի կ’ըսես թէ ամենուն ալ»։
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12:4141: Тогда сказал Ему Петр: Господи! к нам ли притчу сию говоришь, или и ко всем?
12:41  εἶπεν δὲ ὁ πέτρος, κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας;
12:41. Εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) Πέτρος (a-Petros,"Κύριε, (Authority-belonged,"πρὸς (toward) ἡμᾶς (to-us) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην (to-the-one-this) λέγεις (thou-forth) ἢ (or) καὶ (and) πρὸς (toward) πάντας ; ( to-all ?"
12:41. ait autem ei Petrus Domine ad nos dicis hanc parabolam an et ad omnesAnd Peter said to him: Lord, dost thou speak this parable to us, or likewise to all?
41. And Peter said, Lord, speakest thou this parable unto us, or even unto all?
12:41. Then Peter said to him, “Lord, are you telling this parable to us, or also to everyone?”
12:41. Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all:

41: Тогда сказал Ему Петр: Господи! к нам ли притчу сию говоришь, или и ко всем?
12:41  εἶπεν δὲ ὁ πέτρος, κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας;
12:41. ait autem ei Petrus Domine ad nos dicis hanc parabolam an et ad omnes
And Peter said to him: Lord, dost thou speak this parable to us, or likewise to all?
12:41. Then Peter said to him, “Lord, are you telling this parable to us, or also to everyone?”
12:41. Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-48: О вопросе Ап. Петра сообщает только один ев. Лука. Петр недоумевает относительно притчи о рабах, ожидающих господина - к одним ли апостолам она относится или же ко всем верующим. В ответ Петру Господь говорит притчу, которая у Матфея приведена в гл. XXIV ст. 45-51. Если же у Матфея упоминается о "рабе", а здесь о "домоправителе", то, очевидно, это не противоречие, так как на востоке домоправители большею частью брались из рабов. Затем в 46-м стихе ев. Лука говорит, что участь раба будет такая, какую имеют вообще люди неверные, а ев. Матфей (51: ст.) вместо выражения неверные употребляет выражение "лицемеры". - Ст. 47-48: представляют собою дополнение, сделанное ев. Лукою. Раб, знавший все, чего желает его господин, и все же не приготовивший что нужно, будет наказан тяжко. Не знавший же воли Господина будет не так наказан в случае неисполнения этой воли, но все же будет наказан за то, что сделал достойное наказания (а что именно - Господь не говорит). - И от всякого, кому дано много... обьясн. см. у Мф ХХV, 14: и сл. Сумма денег не должна лежать праздно у того, кому дается: она дана, очевидно, для увеличения ее посредством торговых операций и потому при возвращении ее давшему нужно будет отдать вместе с нею и прирост к ней. В переносном смысле здесь, конечно, имеются в виду те последователи Христа, которые получили какие-либо особые духовные или внешние преимущества, какими они должны служить на возращение Церкви (Еф IV, 11-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at a hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. 49 I am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Here is, I. Peter's question, which he put to Christ upon occasion of the foregoing parable (v. 41): "Lord, speakest thou this parable to us that are thy constant followers, to us that are ministers, or also to all that come to be taught by thee, to all the hearers, and in them to all Christians?" Peter was now, as often, spokesman for the disciples. We have reason to bless God that there are some such forward men, that have a gift of utterance; let those that are such take heed of being proud. Now Peter desires Christ to explain himself, and to direct the arrow of the foregoing parable to the mark he intended. He calls it a parable, because it was not only figurative, but weighty, solid, and instructive. Lord, said Peter, was it intended for us, or for all? To this Christ gives a direct answer (Mark xiii. 37): What I say unto you, I say unto all. Yet here he seems to show that the apostles were primarily concerned in it. Note, We are all concerned to take to ourselves what Christ in his word designs for us, and to enquire accordingly concerning it: Speakest thou this to us? To me? Speak, Lord, for thy servant hears. Doth this word belong to me? Speak it to my heart.

II. Christ's reply to this question, directed to Peter and the rest of the disciples. If what Christ had said before did not so peculiarly concern them, but in common with other Christians, who must all watch and pray for Christ's coming, as his servants, yet this that follows is peculiarly adapted to ministers, who are the stewards in Christ's house. Now our Lord Jesus here tells them,

1. What was their duty as stewards, and what the trust committed to them. (1.) They are made rulers of God's household, under Christ, whose own the house is; ministers derive an authority from Christ to preach the gospel, and to administer the ordinances of Christ, and apply the seals of the covenant of grace. (2.) Their business is to give God's children and servants their portion of meat, that which is proper for them and allotted to them; convictions and comfort to those to whom they respectively belong. Suum cuique--to every one his own. This is rightly to divide the word of truth, 2 Tim. ii. 15. (3.) To give it to them in due season, at that time and in that way which are most suitable to the temper and condition of those that are to be fed; a word in season to him that is weary. (4.) Herein they must approve themselves faithful and wise; faithful to their Master, by whom this great trust is reposed in them, and faithful to their fellow-servants, for whose benefit they are put in trust; and wise to improve an opportunity of doing honour to their Master, and service in the family. Ministers must be both skilful and faithful.

2. What would be their happiness if they approved themselves faithful and wise (v. 43): Blessed is that servant, (1.) That is doing, and is not idle, nor indulgent of his ease; even the rulers of the household must be doing, and make themselves servants of all. (2.) That is so doing, doing as he should be, giving them their portion of meat, by public preaching and personal application. (3.) That is found so doing when his Lord comes; that perseveres to the end, notwithstanding the difficulties he may meet with in the way. Now his happiness is illustrated by the preferment of a steward that has approved himself within a lower and narrower degree of service; he shall be preferred to a larger and higher (v. 44): He will make him ruler over all that he has, which was Joseph's preferment in Pharaoh's court. Note, Ministers that obtain mercy of the Lord to be faithful shall obtain further mercy to be abundantly rewarded for their faithfulness in the day of the Lord.

3. What a dreadful reckoning there would be if they were treacherous and unfaithful, v. 45, 46. If that servant begin to be quarrelsome and profane, he shall be called to an account, and severely punished. We had all this before in Matthew, and therefore shall here only observe, (1.) Our looking upon Christ's second coming as a thing at a distance is the cause of all those irregularities which render the thought of it terrible to us: He saith in his heart, My Lord delays his coming. Christ's patience is very often misinterpreted his delay, to the discouragement of his people, and the encouragement of his enemies. (2.) The persecutors of God's people are commonly abandoned to security and sensuality; they beat their fellow-servants, and then eat and drink with the drunken, altogether unconcerned either at their own sin or their brethren's sufferings, as the king and Haman, who sat down to drink when the city Shushan was perplexed. Thus they drink, to drown the clamours of their own consciences, and baffle them, which would otherwise fly in their faces. (3.) Death and judgment will be very terrible to all wicked people, but especially to wicked ministers. It will be a surprise to them: At an hour when they are not aware. It will be the determining of them to endless misery; they shall be cut in sunder, and have their portion assigned them with the unbelievers.

4. What an aggravation it would be of their sin and punishment that they knew their duty, and did not do it (v. 47, 48): That servant that knew his lord's will, and did it not, shall be beaten with many stripes, shall fall under a sorer punishment; and he that knew not shall be beaten with few stripes, his punishment shall, in consideration of this, be mitigated. Here seems to be an allusion to the law, which made a distinction between sins committed through ignorance, and presumptuous sins (Lev. v. 15, &c.; Num. xv. 29, 30), as also to another law concerning the number of stripes given to a malefactor, to be according to the nature of the crime, Deut. xxv. 2, 3. Now, (1.) Ignorance of our duty is an extenuation of sin. He that knew not his lord's will, through carelessness and neglect, and his not having such opportunities as some others had of coming to the knowledge of it, and did things worthy of stripes, he shall be beaten, because he might have known his duty better, but with few stripes; his ignorance excuses in part, but not wholly. Thus through ignorance the Jews put Christ to death (Acts iii. 17; 1 Cor. ii. 8), and Christ pleaded that ignorance in their excuse: They know not what they do. (2.) The knowledge of our duty is an aggravation of our sin: That servant that knew his lord's will, and yet did his own will, shall be beaten with many stripes. God will justly inflict more upon him for abusing the means of knowledge he afforded him, which others would have made a better use of, because it argues a great degree of wilfulness and contempt to sin against knowledge; of how much sorer punishment then shall they be thought worthy, besides the many stripes that their own consciences will give them! Son, remember. Here is a good reason for this added: To whomsoever much is given, of him shall be much required, especially when it is committed as a trust he is to account for. Those have greater capacities of mind than others, more knowledge and learning, more acquaintance and converse with the scriptures, to them much is given, and their account will be accordingly.

III. A further discourse concerning his own sufferings, which he expected, and concerning the sufferings of his followers, which he would have them also to live in expectation of. In general (v. 49): I am come to send fire on the earth. By this some understand the preaching of the gospel, and the pouring out of the Spirit, holy fire; this Christ came to send with a commission to refine the world, to purge away its dross, to burn up its chaff, and it was already kindled. The gospel was begun to be preached; some prefaces there were to the pouring out of the Spirit. Christ baptized with the Holy Ghost and with fire; this Spirit descended in fiery tongues. But, by what follows, it seems rather to be understood of the fire of persecution. Christ is not the Author of it, as it is the sin of the incendiaries, the persecutors; but he permits it, nay, he commissions it, as a refining fire for the trial of the persecuted. This fire was already kindled in the enmity of the carnal Jews to Christ and his followers. "What will I that it may presently be kindled? What thou doest, do quickly. If it be already kindled, what will I? Shall I wait the quenching of it? No, for it must fasten upon myself, and upon all, and glory will redound to God from it."

1. He must himself suffer many things; he must pass through this fire that was already kindled (v. 50): I have a baptism to be baptized with. Afflictions are compared both to fire and water, Ps. lxvi. 12; lxix. 1, 2. Christ's sufferings were both. He calls them a baptism (Matt. xx. 22); for he was watered or sprinkled with them, as Israel was baptized in the cloud, and dipped into them, as Israel was baptized in the sea, 1 Cor. x. 2. He must be sprinkled with his own blood, and with the blood of his enemies, Isa. lxiii. 3. See here, (1.) Christ's foresight of his sufferings; he knew what he was to undergo, and the necessity of undergoing it: I am to be baptized with a baptism. He calls his sufferings by a name that mitigates them; it is a baptism, not a deluge; I must be dipped in them, not drowned in them; and by a name that sanctifies them, for baptism is a name that sanctifies them, for baptism is a sacred rite. Christ in his sufferings devoted himself to his Father's honour, and consecrated himself a priest for evermore, Heb. vii. 27, 28. (2.) Christ's forwardness to his sufferings: How am I straitened till it be accomplished! He longed for the time when he should suffer and die, having an eye to the glorious issue of his sufferings. It is an allusion to a woman in travail, that is pained to be delivered, and welcomes her pains, because they hasten the birth of the child, and wishes them sharp and strong, that the work may be cut short. Christ's sufferings were the travail of his soul, which he cheerfully underwent, in hope that he should by them see his seed, Isa. liii. 10, 11. So much was his heart set upon the redemption and salvation of man.

2. He tells those about him that they also must bear with hardships and difficulties (v. 51): "Suppose ye that I came to give peace on earth, to give you a peaceable possession of the earth, and outward prosperity on the earth?" It is intimated that they were ready to entertain such a thought as this, nay, that they went upon this supposition, that the gospel would meet with a universal welcome, that people unanimously embrace it, and would therefore study to make the preachers of it easy and great, that Christ, if he did not give them pomp and power, would at least give them peace; and herein they were encouraged by divers passages of the Old Testament, which speak of the peace of the Messiah's kingdom, which they were willing to understand of external peace. "But," saith Christ, "you will be mistaken, the event will declare the contrary, and therefore do not flatter yourselves into a fool's paradise. You will find,"

(1.) "That the effect of the preaching of the gospel will be division." Not but that the design of the gospel and its proper tendency are to unite the children of men to one another, to knit them together in holy love, and, if all would receive it, this would be the effect of it; but there being multitudes that not only will not receive it, but oppose it, and have their corruptions exasperated by it, and are enraged at those that do receive it, it proves, though not the cause yet the occasion of division. While the strong man armed kept his palace, in the Gentile world, his goods were at peace; all was quiet, for all went one way, the sects of philosophers agreed well enough, so did the worshippers of different deities; but when the gospel was preached, and many were enlightened by it, and turned from the power of Satan to God, then there was a disturbance, a noise and a shaking, Ezek. xxxvii. 7. Some distinguished themselves by embracing the gospel, and others were angry that they did so. Yea, and among them that received the gospel there would be different sentiments in minor things, which would occasion division; and Christ permits it for holy ends (1 Cor. xi. 18), that Christians may learn and practise mutual forbearance, Rom. xiv. 1, 2.

(2.) "That this division will reach into private families, and the preaching of the gospel will give occasion for discord among the nearest relations" (v. 53): The father shall be divided against the son, and the son against the father, when the one turns Christian and the other does not; for the one that does turn Christian will be zealous by arguments and endearments to turn the other too, 1 Cor. vii. 16. As soon as ever Paul was converted, he disputed, Acts ix. 29. The one that continues in unbelief will be provoked, and will hate and persecute the one that by his faith and obedience witnesses against, and condemns, his unbelief and disobedience. A spirit of bigotry and persecution will break through the strongest bonds of relation and natural affection; see Matt. x. 35; xxiv. 7. Even mothers and daughters fall out about religion; and those that believe not are so violent and outrageous that they are ready to deliver up into the hands of the bloody persecutors those that believe, though otherwise very near and dear to them. We find in the Acts that, wherever the gospel came, persecution was stirred up; it was every where spoken against, and there was no small stir about that way. Therefore let not the disciples of Christ promise themselves peace upon earth, for they are sent forth as sheep in the midst of wolves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:41: Lord: Mar 13:37, Mar 14:37; Pe1 4:7, Pe1 5:8
John Gill
12:41 Then Peter said unto him, Lord,.... The Syriac, Persic, and Ethiopic versions read, "our Lord":
speakest thou this parable: of the master at the wedding, and his servants waiting for him, or of the housekeeper watching that his house be not broken up, or both:
unto us, or unto all? Peter was in doubt whether the above discourse was peculiarly directed to them, the apostles, as containing special instructions to them in the discharge of the ministerial work; or whether it was designed for all his disciples and followers, both in the present age, and in time to come, to the end of the world.
John Wesley
12:41 Speakest thou this parable to us - Apostles and disciples: Or to all - The people? Does it concern us alone? Or all men?
Robert Jamieson, A. R. Fausset and David Brown
12:41 unto us or even to all?--us the Twelve, or all this vast audience?
12:4212:42: Եւ ասէ Տէր. Ո՞վ իցէ հաւատարիմ տնտես եւ իմաստուն, զոր կացոյց տէ՛ր իւր ՚ի վերայ գերդաստանի իւրոյ տա՛լ ՚ի ժամու զկերակուրս[1307]։ [1307] Ոմանք. Զոր կացուսցէ տէր իւր... ՚ի ժամու կերակուրս։
42 Եւ Տէրն ասաց. «Ո՞վ է այն հաւատարիմ եւ իմաստուն տնտեսը, որին իր տէրը իր ծառաների վրայ վերակացու կարգեց՝ ժամանակի՛ն կերակուր տալու համար:
42 Տէրը ըսաւ. «Ուրեմն ո՞վ է այն հաւատարիմ ու իմաստուն տնտեսը, որ տէրը իր գերդաստանին վրայ պիտի դնէ, որպէս զի ատենին անոնց ուտելիքը տայ։
Եւ ասէ Տէր. Ո՞վ իցէ հաւատարիմ տնտես եւ իմաստուն, զոր կացոյց տէր իւր ի վերայ գերդաստանի իւրոյ տալ ի ժամու զկերակուրս:

12:42: Եւ ասէ Տէր. Ո՞վ իցէ հաւատարիմ տնտես եւ իմաստուն, զոր կացոյց տէ՛ր իւր ՚ի վերայ գերդաստանի իւրոյ տա՛լ ՚ի ժամու զկերակուրս[1307]։
[1307] Ոմանք. Զոր կացուսցէ տէր իւր... ՚ի ժամու կերակուրս։
42 Եւ Տէրն ասաց. «Ո՞վ է այն հաւատարիմ եւ իմաստուն տնտեսը, որին իր տէրը իր ծառաների վրայ վերակացու կարգեց՝ ժամանակի՛ն կերակուր տալու համար:
42 Տէրը ըսաւ. «Ուրեմն ո՞վ է այն հաւատարիմ ու իմաստուն տնտեսը, որ տէրը իր գերդաստանին վրայ պիտի դնէ, որպէս զի ատենին անոնց ուտելիքը տայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4242: Господь же сказал: кто верный и благоразумный домоправитель, которого господин поставил над слугами своими раздавать им в своё время меру хлеба?
12:42  καὶ εἶπεν ὁ κύριος, τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῶ [τὸ] σιτομέτριον;
12:42. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) κύριος (Authority-belonged,"Τίς (What-one) ἄρα (thus) ἐστὶν (it-be) ὁ (the-one) πιστὸς (trusted,"οἰκονόμος, (a-house-parceleer,"ὁ (the-one) φρόνιμος, (center-belonged-to,"ὃν (to-which) καταστήσει (it-shall-stand-down,"ὁ (the-one) κύριος (authority-belonged,"ἐπὶ (upon) τῆς (of-the-one) θεραπείας (of-a-ministering-of) αὐτοῦ (of-it) τοῦ (of-the-one) διδόναι (to-give) ἐν (in) καιρῷ (unto-a-time) [τὸ] "[to-the-one]"σιτομέτριον; (to-a-grain-measurelet?"
12:42. dixit autem Dominus quis putas est fidelis dispensator et prudens quem constituet dominus super familiam suam ut det illis in tempore tritici mensuramAnd the Lord said: Who thinkest thou is the faithful and wise steward, whom his lord setteth over his family, to give them their measure of wheat in due season?
42. And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season?
12:42. So the Lord said: “Who do you think is the faithful and prudent steward, whom his Lord has appointed over his family, in order to give them their measure of wheat in due time?
12:42. And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] portion of meat in due season?
And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] portion of meat in due season:

42: Господь же сказал: кто верный и благоразумный домоправитель, которого господин поставил над слугами своими раздавать им в своё время меру хлеба?
12:42  καὶ εἶπεν ὁ κύριος, τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῶ [τὸ] σιτομέτριον;
12:42. dixit autem Dominus quis putas est fidelis dispensator et prudens quem constituet dominus super familiam suam ut det illis in tempore tritici mensuram
And the Lord said: Who thinkest thou is the faithful and wise steward, whom his lord setteth over his family, to give them their measure of wheat in due season?
12:42. So the Lord said: “Who do you think is the faithful and prudent steward, whom his Lord has appointed over his family, in order to give them their measure of wheat in due time?
12:42. And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] portion of meat in due season?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:42: Faithful and wise steward - See on Mat 24:45 (note); where the several parts of the steward's office are mentioned and explained. Those appear to have been stewards among the Jews, whose business it was to provide all the members of a family, not only with food, but with raiment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:42: Who: Luk 19:15-19; Mat 24:45, Mat 24:46, Mat 25:20-23; Co1 4:1, Co1 4:2; Tit 1:7
steward: Luk 16:1-12; Mat 20:8; Pe1 4:10
ruler: Ti1 3:15, Ti1 5:17; Heb 3:5, Heb 13:7, Heb 13:17
to give: Jer 23:4; Eze 34:3; Mat 13:52; Joh 21:15-17; Act 20:28; Pe1 5:1-4
in due: Pro 15:23; Isa 50:4; Ti2 4:2
Geneva 1599
12:42 And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] (l) portion of meat in due season?
(l) That is, every month the measure of corn that was given to them.
John Gill
12:42 And the Lord said, who then is that faithful and wise steward,.... Christ does not directly, and in express words, answer to Peter's question, but suggests, that though he intended it as a caution to all his people, and in it spoke to them all to be upon their watch and guard, Mk 13:37 yet that he had a special regard to them, his apostles, and succeeding ministers of the Gospel, whose characters, office, work, dignity, and honour, are here described. Such are stewards in Christ's family, they are entrusted with the stores and provisions of his house, and "faithfulness" and "wisdom" are requisite in them; the one, that they do not corrupt and adulterate the word of God, and mix it with human doctrines, but that they deliver it out pure and sincere as it is; and the other, that they may rightly divide it, and wisely distribute it:
whom his Lord shall make ruler over his household: Christ's "household", or family, is his church, over which the ministers of the Gospel are appointed "rulers", to govern the house according to the laws of Christ, and keep every thing in good decorum and order; and particularly their work, and which agrees to their character as stewards is,
to give them their portion of meat in due season: in doing which they answer the characters of faithful and wise stewards: they are faithful who give out the whole portion allotted, without adulterating it, or keeping back any part of it; and they are wise, who deliver it to them in proper time and season. The word translated "portion of meat", is only used in this place, and is rendered in the Vulgate Latin version, "a measure of wheat"; but it may be applied to any food in general, and an allotment of it; and signifies such a portion as was given to servants for one month, or rather every day; and may signify that portion of the word of God, and the interpretation of it, which is to be given forth every Lord's day to his people, suitable to their condition, cases, and circumstances. The Septuagint translators use the verb in Gen 47:12 who render the text thus, "and Joseph, measured out to his father", and to "his brethren, and to all the house of father, wheat", or bread, "according to their persons", i.e. the number of them: to which passage there may be some reference here; at least it serves to illustrate this; See Gill on Mt 24:45.
John Wesley
12:42 Who is that faithful and wise steward - Our Lord's answer manifestly implies, that he had spoken this parable primarily (though not wholly) to the ministers of his word: Whom his lord shall make ruler over his household - For his wisdom and faithfulness.
Robert Jamieson, A. R. Fausset and David Brown
12:42 Who then, &c.--answering the question indirectly by another question, from which they were left to gather what it would be:--To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.
faithful and wise--Fidelity is the first requisite in a servant, wisdom (discretion and judgment in the exercise of his functions), the next.
steward--house steward, whose it was to distribute to the servants their allotted portion of food.
shall make--will deem fit to be made.
12:4312:43: Երանի՛ իցէ ծառային այնմիկ՝ զոր եկեալ տէ՛ր իւր գտանիցէ արարեալ այնպէս։
43 Երանի՜ է այն ծառային, որին իր տէրը, երբ որ գայ, այդպէս արած կը գտնի:
43 Երանի՜ է այն ծառային, որ իր տէրը եկած ատենը այնպէս ըրած պիտի գտնէ։
Երանի իցէ ծառային այնմիկ զոր եկեալ տէր իւր գտանիցէ արարեալ այնպէս:

12:43: Երանի՛ իցէ ծառային այնմիկ՝ զոր եկեալ տէ՛ր իւր գտանիցէ արարեալ այնպէս։
43 Երանի՜ է այն ծառային, որին իր տէրը, երբ որ գայ, այդպէս արած կը գտնի:
43 Երանի՜ է այն ծառային, որ իր տէրը եկած ատենը այնպէս ըրած պիտի գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4343: Блажен раб тот, которого господин его, придя, найдет поступающим так.
12:43  μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως·
12:43. μακάριος (Bless-belonged) ὁ (the-one) δοῦλος (a-bondee) ἐκεῖνος, (the-one-thither,"ὃν (to-which) ἐλθὼν (having-had-came,"ὁ (the-one) κύριος (authority-belonged) αὐτοῦ (of-it,"εὑρήσει (it-shall-find) ποιοῦντα (to-doing-unto) οὕτως: (unto-the-one-this)
12:43. beatus ille servus quem cum venerit dominus invenerit ita facientemBlessed is that servant whom, when his lord shall come, he shall find so doing.
43. Blessed is that servant, whom his lord when he cometh shall find so doing.
12:43. Blessed is that servant if, when his Lord will return, he will find him acting in this manner.
12:43. Blessed [is] that servant, whom his lord when he cometh shall find so doing.
Blessed [is] that servant, whom his lord when he cometh shall find so doing:

43: Блажен раб тот, которого господин его, придя, найдет поступающим так.
12:43  μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως·
12:43. beatus ille servus quem cum venerit dominus invenerit ita facientem
Blessed is that servant whom, when his lord shall come, he shall find so doing.
12:43. Blessed is that servant if, when his Lord will return, he will find him acting in this manner.
12:43. Blessed [is] that servant, whom his lord when he cometh shall find so doing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:43: whom: Luk 12:37
John Gill
12:43 Blessed is that servant,.... Who is faithful and wise, rules well, and discharges his trust with integrity, and disposes of the provisions of the house, in his hands, with great discretion and prudence:
whom his Lord, when he cometh; to take vengeance on the wicked Jews, or by death, or at judgment:
shall find so doing; behaving as a good ruler, and as a wise and faithful steward.
John Wesley
12:43 Happy is that servant - God himself pronounces him wise, faithful, happy! Yet we see, he might fall from all, and perish for ever.
12:4412:44: Արդարեւ ասե՛մ ձեզ, զի ՚ի վերայ ամենայն ընչից իւրոց կացուսցէ զնա։
44 Արդարեւ, ասում եմ ձեզ, որ նրան իր բոլոր ինչքերի վրայ վերակացու կը կարգի:
44 Ճշմարիտ կ’ըսեմ ձեզի, որ իր բոլոր ունեցածին վրայ պիտի կեցնէ զանիկա։
Արդարեւ ասեմ ձեզ զի ի վերայ ամենայն ընչից իւրոց կացուսցէ զնա:

12:44: Արդարեւ ասե՛մ ձեզ, զի ՚ի վերայ ամենայն ընչից իւրոց կացուսցէ զնա։
44 Արդարեւ, ասում եմ ձեզ, որ նրան իր բոլոր ինչքերի վրայ վերակացու կը կարգի:
44 Ճշմարիտ կ’ըսեմ ձեզի, որ իր բոլոր ունեցածին վրայ պիտի կեցնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:4444: Истинно говорю вам, что над всем имением своим поставит его.
12:44  ἀληθῶς λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν.
12:44. ἀληθῶς (Unto-un-secluded) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐπὶ (upon) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ὑπάρχουσιν ( unto-firsting-under ) αὐτοῦ (of-it) καταστήσει (it-shall-stand-down) αὐτόν. (to-it)
12:44. vere dico vobis quia supra omnia quae possidet constituet illumVerily I say to you, he will set him over all that he possesseth.
44. Of a truth I say unto you, that he will set him over all that he hath.
12:44. Truly I say to you, that he will appoint him over all that he possesses.
12:44. Of a truth I say unto you, that he will make him ruler over all that he hath.
Of a truth I say unto you, that he will make him ruler over all that he hath:

44: Истинно говорю вам, что над всем имением своим поставит его.
12:44  ἀληθῶς λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν.
12:44. vere dico vobis quia supra omnia quae possidet constituet illum
Verily I say to you, he will set him over all that he possesseth.
12:44. Truly I say to you, that he will appoint him over all that he possesses.
12:44. Of a truth I say unto you, that he will make him ruler over all that he hath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:44: that he will: Luk 19:17-19, Luk 22:29, Luk 22:30; Dan 12:2, Dan 12:3; Mat 24:47; Rev 3:18
John Gill
12:44 Of a truth I say unto you,.... This, with Christ, was a strong way of asserting the truth of any thing; and the sense is, you may assure yourselves of it, this will certainly be the happy case of such servant:
that he will make him ruler over all that he hath; as Joseph was made by Pharaoh. Such an one shall reign with Christ on earth a thousand years, and then in heaven with him to all eternity, where he shall enjoy all things; See Gill on Mt 24:47
Robert Jamieson, A. R. Fausset and David Brown
12:44 make him ruler over all he hath--will advance him to the highest post, referring to the world to come. (See Mt 25:21, Mt 25:23).
12:4512:45: Ապա թէ ասիցէ ծառայն ա՛յն ՚ի սրտի իւրում. Յամէ՛ տէր իմ ՚ի գալ. եւ սկսանիցի հարկանել զծառայսն եւ զաղախնայսն, ուտել եւ ըմպե՛լ եւ արբենալ[1308]. [1308] Ոմանք. Ապա եթէ ասիցէ ծառայն ՚ի սր՛՛։
45 Իսկ եթէ այդ ծառան իր սրտում ասի՝ “Իմ տէրը ուշանում է գալ”, եւ սկսի ծեծել ծառաներին եւ աղախիններին, ուտել, խմել եւ հարբել,
45 Հապա եթէ այն ծառան իր սրտին մէջ ըսէ. ‘Իմ տէրս իր գալը կ’ուշացնէ’ եւ սկսի ծառաները ու աղախինները ծեծել եւ ուտել ու խմել ու գինովնալ։
Ապա թէ ասիցէ ծառայն այն ի սրտի իւրում. Յամէ տէր իմ ի գալ. եւ սկսանիցի հարկանել զծառայսն եւ զաղախնայսն, ուտել եւ ըմպել եւ արբենալ:

12:45: Ապա թէ ասիցէ ծառայն ա՛յն ՚ի սրտի իւրում. Յամէ՛ տէր իմ ՚ի գալ. եւ սկսանիցի հարկանել զծառայսն եւ զաղախնայսն, ուտել եւ ըմպե՛լ եւ արբենալ[1308].
[1308] Ոմանք. Ապա եթէ ասիցէ ծառայն ՚ի սր՛՛։
45 Իսկ եթէ այդ ծառան իր սրտում ասի՝ “Իմ տէրը ուշանում է գալ”, եւ սկսի ծեծել ծառաներին եւ աղախիններին, ուտել, խմել եւ հարբել,
45 Հապա եթէ այն ծառան իր սրտին մէջ ըսէ. ‘Իմ տէրս իր գալը կ’ուշացնէ’ եւ սկսի ծառաները ու աղախինները ծեծել եւ ուտել ու խմել ու գինովնալ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4545: Если же раб тот скажет в сердце своем: не скоро придет господин мой, и начнет бить слуг и служанок, есть и пить и напиваться, --
12:45  ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας, ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι,
12:45. ἐὰν (If-ever) δὲ (moreover) εἴπῃ (it-might-have-had-said,"ὁ (the-one) δοῦλος (a-bondee) ἐκεῖνος (the-one-thither,"ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτοῦ (of-it,"Χρονίζει (It-interimmeth-to,"ὁ (the-one) κύριός (authority-belonged) μου (of-me," ἔρχεσθαι , ( to-come ,"καὶ (and) ἄρξηται ( it-might-have-firsted ) τύπτειν (to-batter) τοὺς (to-the-ones) παῖδας (to-children) καὶ (and) τὰς (to-the-ones) παιδίσκας , ( to-childed-of ,"ἐσθίειν (to-eat-belong) τε (also) καὶ (and) πίνειν (to-drink) καὶ (and) μεθύσκεσθαι , ( to-intoxicate )
12:45. quod si dixerit servus ille in corde suo moram facit dominus meus venire et coeperit percutere pueros et ancillas et edere et bibere et inebriariBut if that servant shall say in his heart: My Lord is long a coming; and shall begin to strike the men-servants and maid-servants, and to eat and to drink and be drunk:
45. But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken;
12:45. But if that servant will have said in his heart, ‘My Lord has made a delay in his return,’ and if he has begun to strike the men and women servants, and to eat and drink, and to be inebriated,
12:45. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken:

45: Если же раб тот скажет в сердце своем: не скоро придет господин мой, и начнет бить слуг и служанок, есть и пить и напиваться, --
12:45  ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας, ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι,
12:45. quod si dixerit servus ille in corde suo moram facit dominus meus venire et coeperit percutere pueros et ancillas et edere et bibere et inebriari
But if that servant shall say in his heart: My Lord is long a coming; and shall begin to strike the men-servants and maid-servants, and to eat and to drink and be drunk:
12:45. But if that servant will have said in his heart, ‘My Lord has made a delay in his return,’ and if he has begun to strike the men and women servants, and to eat and drink, and to be inebriated,
12:45. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:45: Begin to beat, etc. - See the different parts of this bad minister's conduct pointed out on Mat 24:48, Mat 24:49 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:45: and if: Eze 12:22, Eze 12:27, Eze 12:28; Mat 24:48-50; Pe2 2:3, Pe2 2:4
to beat: Isa 65:6; Jer 20:2; Eze 34:3, Eze 34:4; Mat 22:6; Co2 11:20; Jo3 1:9, Jo3 1:10; Rev 13:7-10, Rev 13:15-17, Rev 16:6, Rev 17:5, Rev 17:6, Rev 18:24
to eat: Isa 56:10-12; Eze 34:8; Rom 16:18; Phi 3:18, Phi 3:19; Pe2 2:13, Pe2 2:19; Jde 1:12, Jde 1:13; Rev 18:7, Rev 18:8
John Gill
12:45 But and if that servant say in his heart,.... Not the same servant before spoken of as a wise and faithful steward, that gives to all in the family the portion of meat in due season, and shall be found doing, and be made ruler over his master's goods but another, who also, as he, is made by his Lord ruler over his household, and is in a like post, and in the same office, but is an "evil servant", as Matthew calls him, to distinguish him from the other; and so the Arabic and Ethiopic versions read here:
my Lord delayeth his coming; though a wicked servant, he calls Christ his Lord; but it is not saying Lord, Lord, that will be of any avail, but doing the will of God, by believing in Christ, and obeying his commands: he had a notion of the coming of Christ, though he did not desire it; and because he tarried longer than was expected, supposed him to be slack concerning his promise, and began to think, and hope, and at length to believe, that he would not come at all, and therefore gave himself up to a wicked and licentious way of living:
and shall begin to beat the menservants and maidens; to persecute the ministers of the Gospel, and the true disciples of Christ, the undefiled virgins, that follow the Lamb whithersoever he goes:
and to eat, and drink, and to be drunken: to live a voluptuous and sensual life, to give himself up to intemperance and debauchery: and, generally speaking, as professors of religion, when they turn apostates, are the most violent persecutors of the saints; so such persecutors of Christ's, faithful followers are commonly drunkards and debauchees; See Gill on Mt 24:48, See Gill on Mt 24:49.
Robert Jamieson, A. R. Fausset and David Brown
12:45 begin to beat, &c.--In the confidence that his Lord's return will not be speedy, he throws off the role of servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear.
12:4612:46: եկեսցէ տէր ծառային այնորիկ՝ յաւուր յորում ակն ո՛չ ունիցի, եւ ՚ի ժամու յորում ո՛չ գիտիցէ. ընդ մէջ կտրեսցէ զնա, եւ զմասն նորա ընդ անհաւա՛տս դիցէ։
46 այդ ծառայի տէրը կը գայ այն օրը, երբ նա չէր սպասում, եւ այն ժամին, որ չէր իմանում. նրան մէջքից երկու կտոր կ’անի եւ նրա բաժինը անհաւատների հետ կը դնի:
46 Այն ծառային տէրը պիտի գայ այնպիսի օր մը, որ չի սպասեր եւ այնպիսի ժամ մը, որ չի գիտեր եւ զանիկա մէջտեղէն պիտի կտրէ ու անոր բաժինը անհաւատարիմներուն հետ պիտի դնէ։
եկեսցէ տէր ծառային այնորիկ յաւուր յորում ակն ոչ ունիցի, եւ ի ժամու յորում ոչ գիտիցէ. ընդ մէջ կտրեսցէ զնա, եւ զմասն նորա ընդ անհաւատս դիցէ:

12:46: եկեսցէ տէր ծառային այնորիկ՝ յաւուր յորում ակն ո՛չ ունիցի, եւ ՚ի ժամու յորում ո՛չ գիտիցէ. ընդ մէջ կտրեսցէ զնա, եւ զմասն նորա ընդ անհաւա՛տս դիցէ։
46 այդ ծառայի տէրը կը գայ այն օրը, երբ նա չէր սպասում, եւ այն ժամին, որ չէր իմանում. նրան մէջքից երկու կտոր կ’անի եւ նրա բաժինը անհաւատների հետ կը դնի:
46 Այն ծառային տէրը պիտի գայ այնպիսի օր մը, որ չի սպասեր եւ այնպիսի ժամ մը, որ չի գիտեր եւ զանիկա մէջտեղէն պիտի կտրէ ու անոր բաժինը անհաւատարիմներուն հետ պիտի դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4646: то придет господин раба того в день, в который он не ожидает, и в час, в который не думает, и рассечет его, и подвергнет его одной участи с неверными.
12:46  ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει.
12:46. ἥξει (it-shall-arrive,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) δούλου (of-a-bondee) ἐκείνου (of-the-one-thither,"ἐν (in) ἡμέρᾳ (unto-a-day) ᾗ (unto-which) οὐ (not) προσδοκᾷ (it-toward-thinketh-unto) καὶ (and) ἐν (in) ὥρᾳ (unto-an-hour) ᾗ (unto-which) οὐ (not) γινώσκει, (it-acquainteth,"καὶ (and) διχοτομήσει (it-shall-split-cut-unto) αὐτὸν (to-it) καὶ (and) τὸ (to-the-one) μέρος (to-a-portion) αὐτοῦ (of-it) μετὰ (with) τῶν (of-the-ones) ἀπίστων ( of-un-trusted ) θήσει. (it-shall-place)
12:46. veniet dominus servi illius in die qua non sperat et hora qua nescit et dividet eum partemque eius cum infidelibus ponetThe lord of that servant will come in the day that he hopeth not, and at the hour that he knoweth not: and shall separate him and shall appoint him his portion with unbelievers.
46. the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the unfaithful.
12:46. then the Lord of that servant will return on a day which he hoped not, and at an hour which he knew not. And he will separate him, and he will place his portion with that of the unfaithful.
12:46. The lord of that servant will come in a day when he looketh not for [him], and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
The lord of that servant will come in a day when he looketh not for [him], and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers:

46: то придет господин раба того в день, в который он не ожидает, и в час, в который не думает, и рассечет его, и подвергнет его одной участи с неверными.
12:46  ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει.
12:46. veniet dominus servi illius in die qua non sperat et hora qua nescit et dividet eum partemque eius cum infidelibus ponet
The lord of that servant will come in the day that he hopeth not, and at the hour that he knoweth not: and shall separate him and shall appoint him his portion with unbelievers.
12:46. then the Lord of that servant will return on a day which he hoped not, and at an hour which he knew not. And he will separate him, and he will place his portion with that of the unfaithful.
12:46. The lord of that servant will come in a day when he looketh not for [him], and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:46: With the unbelievers - Or, rather, the unfaithful; των σπιϚων. Persons who had the light and knowledge of God's word, but made an improper use of the privileges they received. The persons mentioned here differ widely from unbelievers or infidels, viz. those who were in a state of heathenism, because they had not the revelation of the Most High: the latter knew not the will of God, Luk 12:48, and, though they acted against it, did not do it in obstinacy; the former knew that will, and daringly opposed it. They were unfaithful, and therefore heavily punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:46: lord: Luk 12:19, Luk 12:20, Luk 12:40; Rev 16:15
cut him in sunder: or, cut him off, Psa 37:9, Psa 94:14
and will appoint: Job 20:29; Psa 11:5; Mat 7:22, Mat 7:23, Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50
the unbelievers: Mat 24:51
John Gill
12:46 The Lord of that servant will come in a day when he looketh not for him,.... For, not coming as was expected, he gives over looking, and concludes he will not come at all; in which he will find himself mistaken, for he will come in the very day which is appointed, though men know not of it, and do not look for it:
and at an hour when he is not aware; for as neither the day, nor hour of Christ's coming are known to any man, it becomes men to look for it every day and hour, lest it come upon them unawares; as it will, on such evil servants before described, with whom it will go ill, as follows:
and will cut him in sunder, and appoint him his portion with unbelievers; whose portion is the lake which burns with fire and brimstone, which is the second death, Rev_ 21:8 and by these are meant, not only the Heathens, who never heard of Christ; nor the Jews only, who disbelieved the Messiah, and rejected him when he came; but all deists and atheists, who deny revelation; even all unbelievers of, and scoffers at the coming of Christ, and who put away the evil day far from them; compare with this Job 20:29, See Gill on Mt 24:51.
John Wesley
12:46 The Lord will appoint him his portion - His everlasting portion, with the unfaithful - As faithful as he was once, God himself being the Judge!
Robert Jamieson, A. R. Fausset and David Brown
12:46 cut him in sunder--a punishment not unknown in the East; compare Heb 11:37, "sawn asunder" (1Kings 15:33; Dan 2:5).
the unbelievers--the unfaithful, those unworthy of trust (Mt 24:51), "the hypocrites," falsely calling themselves "servants."
12:4712:47: Եւ ծառա՛յ որ գիտիցէ զկամս տեառն իւրոյ՝ եւ ո՛չ պատրաստեսցի ըստ կամաց նորա, արբցէ գան բազում[1309]։ [1309] ՚Ի լուս՛՛. Եւ ո՛չ պատրաստիցի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր բազումք դնեն՝ պատրաստեսցէ. կամ՝ պատրաստիցէ։
47 Իսկ այն ծառան, որ գիտէ իր տիրոջ կամքը, բայց նրա կամքի համաձայն չի պատրաստի, շատ ծեծ կ’ուտի:
47 Այն ծառան որ իր տիրոջը կամքը գիտէ ու չի պատրաստուիր, ո՛չ ալ անոր կամքը ի գործ կը դնէ, շատ ծեծ պիտի ուտէ։
Եւ ծառայ որ գիտիցէ զկամս տեառն իւրոյ եւ [95]ոչ պատրաստիցէ`` ըստ կամաց նորա` արբցէ գան բազում:

12:47: Եւ ծառա՛յ որ գիտիցէ զկամս տեառն իւրոյ՝ եւ ո՛չ պատրաստեսցի ըստ կամաց նորա, արբցէ գան բազում[1309]։
[1309] ՚Ի լուս՛՛. Եւ ո՛չ պատրաստիցի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր բազումք դնեն՝ պատրաստեսցէ. կամ՝ պատրաստիցէ։
47 Իսկ այն ծառան, որ գիտէ իր տիրոջ կամքը, բայց նրա կամքի համաձայն չի պատրաստի, շատ ծեծ կ’ուտի:
47 Այն ծառան որ իր տիրոջը կամքը գիտէ ու չի պատրաստուիր, ո՛չ ալ անոր կամքը ի գործ կը դնէ, շատ ծեծ պիտի ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4747: Раб же тот, который знал волю господина своего, и не был готов, и не делал по воле его, бит будет много;
12:47  ἐκεῖνος δὲ ὁ δοῦλος ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ δαρήσεται πολλάς·
12:47. ἐκεῖνος (The-one-thither) δὲ (moreover) ὁ (the-one) δοῦλος (a-bondee) ὁ (the-one) γνοὺς (having-had-acquainted) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) κυρίου (of-Authority-belonged) αὐτοῦ (of-it) καὶ (and) μὴ (lest) ἑτοιμάσας (having-readied-to) ἢ (or) ποιήσας (having-done-unto) πρὸς (toward) τὸ (to-the-one) θέλημα (to-a-determining-to) αὐτοῦ (of-it) δαρήσεται (it-shall-have-been-swiped) πολλάς : ( to-much )
12:47. ille autem servus qui cognovit voluntatem domini sui et non praeparavit et non fecit secundum voluntatem eius vapulabit multasAnd that servant, who knew the will of his lord and prepared not himself and did not according to his will, shall be beaten with many stripes.
47. And that servant, which knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many ;
12:47. And that servant, who knew the will of his Lord, and who did not prepare and did not act according to his will, will be beaten many times over.
12:47. And that servant, which knew his lord’s will, and prepared not [himself], neither did according to his will, shall be beaten with many [stripes].
And that servant, which knew his lord' s will, and prepared not [himself], neither did according to his will, shall be beaten with many:

47: Раб же тот, который знал волю господина своего, и не был готов, и не делал по воле его, бит будет много;
12:47  ἐκεῖνος δὲ ὁ δοῦλος ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ δαρήσεται πολλάς·
12:47. ille autem servus qui cognovit voluntatem domini sui et non praeparavit et non fecit secundum voluntatem eius vapulabit multas
And that servant, who knew the will of his lord and prepared not himself and did not according to his will, shall be beaten with many stripes.
12:47. And that servant, who knew the will of his Lord, and who did not prepare and did not act according to his will, will be beaten many times over.
12:47. And that servant, which knew his lord’s will, and prepared not [himself], neither did according to his will, shall be beaten with many [stripes].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:47: Shall be beaten with many stripes - Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offenses, he might receive fourscore. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
12:47: Which knew his lord's will - Who knew what his master wished him to do. He that knows what God commands and requires.
Many stripes - Shall be severely and justly punished. They who have many privileges, who are often warned, who have the gospel, and do not repent and believe, shall be far more severely punished than others. They who are early taught in Sunday schools, or by pious parents, or in other ways, and who grow up in sin and impenitence, will have much more to answer for than those who have no such privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:47: knew: Luk 10:12-15; Num 15:30, Num 15:31; Mat 11:22-24; Joh 9:41, Joh 12:48, Joh 15:22-24, Joh 19:11; Act 17:30; Co2 2:15, Co2 2:16; Jam 4:17
shall: Deu 25:2, Deu 25:3
John Gill
12:47 And that servant which knew his Lord's will,.... Not his secret, but his revealed will; the will of God, which lies in the declarations of his grace and mercy in the Gospel, and in the commands and ordinances expressed in his word; and which are the good, perfect, and acceptable will of God; the knowledge of which is necessary, in order to practice: and where there is a spiritual and saving knowledge, there will be practice: but there may be knowledge, where there is no practice, and which was the case here: Christ here distinguishes between wicked servants, some being knowing, and others ignorant; and accordingly the aggravations of their guilt are more or less:
and prepared not himself; so the Arabic and Ethiopic versions supply, but the Syriac version, "for him", that is, for his Lord: but it may as well be read as in the Vulgate Latin, without any supplement, "and prepared not"; he took no thought nor care about doing it; there is no preparation, readiness, nor disposition, in a natural man, to the will of God: no man is prepared or ready to do it, but he that is regenerated, or is made a new creature; who has the laws of God written on his heart, and who has the Spirit of God put within him, to cause him to keep them; and who has faith in Christ, and strength from him to observe them; but there may be knowledge, where such a preparation is wanting; persons may know much, and profess to know more, and in works deny all, and be to every good work, unfit, disobedient, and reprobate: this clause is left out in the Persic version:
neither did according to his will; the will of God is done aright, when what is done, is done according to the command of God, in the strength of Christ, from love to him, in the exercise of faith on him, and with a view to his glory, and without any dependence on what is done; but there may be knowledge, without any thing of this: the words, "neither did", are wanting in the Syriac version: and such a man that has knowledge without practice,
shall be beaten with many stripes; alluding to the law of the Jews, by which a wicked man was to be punished, by beating him with stripes, not exceeding, forty, according to the nature of his fault, Deut 25:2 and here it signifies, that persons who have light and knowledge, and the means thereof, and act not according to them, shall be punished with the greatest severity, and endure the greatest degree of torments in hell; see
John Wesley
12:47 And that servant who knew his Lord's will shall be beaten with many stripes - And his having much knowledge will increase, not lessen, his punishment.
12:4812:48: Եւ որ ոչն գիտիցէ՝ եւ արժանի գանի ինչ գործիցէ, արբցէ գան սակա՛ւ. ամենա՛յն որում շատ տուաւ, շա՛տ խնդրեսցի ՚ի նմանէ. եւ որում բազում աւանդեցաւ, առաւե՛լ եւս պահանջեսցեն ՚ի նմանէ[1310]։ եդ [1310] Բազումք. Ամենայնի որում շատ։ Ոմանք. Պահանջեսցի ՚ի նմանէ։
48 Եւ այն ծառան, որ չգիտէ իր տիրոջ կամքը եւ ծեծի արժանի գործ է կատարում, քիչ ծեծ կ’ուտի. նրան, ում շատ է տրուած, նրանից շատ էլ կ’ուզուի, եւ ում շատ է վստահուած, նրանից աւելին կը պահանջեն»:
48 Բայց ան որ չի գիտեր ու ծեծի արժանի բան մը ընէ, քիչ ծեծ պիտի ուտէ։ Որու որ շատ տրուեցաւ, շատ պիտի ուզուի անկէ եւ որու որ աւելի յանձնուեցաւ, ա՛լ աւելի պիտի պահանջուի անկէ»։
Եւ որ ոչն գիտիցէ եւ արժանի գանի ինչ գործիցէ, արբցէ գան սակաւ. ամենայն որում շատ տուաւ, շատ խնդրեսցի ի նմանէ, եւ որում բազում աւանդեցաւ, առաւել եւս պահանջեսցեն ի նմանէ:

12:48: Եւ որ ոչն գիտիցէ՝ եւ արժանի գանի ինչ գործիցէ, արբցէ գան սակա՛ւ. ամենա՛յն որում շատ տուաւ, շա՛տ խնդրեսցի ՚ի նմանէ. եւ որում բազում աւանդեցաւ, առաւե՛լ եւս պահանջեսցեն ՚ի նմանէ[1310]։ եդ
[1310] Բազումք. Ամենայնի որում շատ։ Ոմանք. Պահանջեսցի ՚ի նմանէ։
48 Եւ այն ծառան, որ չգիտէ իր տիրոջ կամքը եւ ծեծի արժանի գործ է կատարում, քիչ ծեծ կ’ուտի. նրան, ում շատ է տրուած, նրանից շատ էլ կ’ուզուի, եւ ում շատ է վստահուած, նրանից աւելին կը պահանջեն»:
48 Բայց ան որ չի գիտեր ու ծեծի արժանի բան մը ընէ, քիչ ծեծ պիտի ուտէ։ Որու որ շատ տրուեցաւ, շատ պիտի ուզուի անկէ եւ որու որ աւելի յանձնուեցաւ, ա՛լ աւելի պիտի պահանջուի անկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4848: а который не знал, и сделал достойное наказания, бит будет меньше. И от всякого, кому дано много, много и потребуется, и кому много вверено, с того больше взыщут.
12:48  ὁ δὲ μὴ γνούς, ποιήσας δὲ ἄξια πληγῶν, δαρήσεται ὀλίγας. παντὶ δὲ ᾧ ἐδόθη πολύ, πολὺ ζητηθήσεται παρ᾽ αὐτοῦ, καὶ ᾧ παρέθεντο πολύ, περισσότερον αἰτήσουσιν αὐτόν.
12:48. ὁ (the-one) δὲ (moreover) μὴ (lest) γνοὺς (having-had-acquainted,"ποιήσας (having-done-unto) δὲ (moreover) ἄξια ( to-deem-belonged ) πληγῶν (of-smitings,"δαρήσεται (it-shall-have-been-swiped) ὀλίγας . ( to-little ) παντὶ (Unto-all) δὲ (moreover) ᾧ (unto-which) ἐδόθη (it-was-given) πολύ, (much,"πολὺ (much) ζητηθήσεται (it-shall-be-sought-unto) παρ' (beside) αὐτοῦ, (of-it,"καὶ (and) ᾧ (unto-which) παρέθεντο ( they-had-placed-beside ) πολύ, (to-much,"περισσότερον (to-more-abouted) αἰτήσουσιν (they-shall-appeal-unto) αὐτόν. (to-it)
12:48. qui autem non cognovit et fecit digna plagis vapulabit paucis omni autem cui multum datum est multum quaeretur ab eo et cui commendaverunt multum plus petent ab eoBut he that knew not and did things worthy of stripes shall be beaten with few stripes. And unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more.
48. but he that knew not, and did things worthy of stripes, shall be beaten with few . And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more.
12:48. Yet he who did not know, and who acted in a way that deserves a beating, will be beaten fewer times. So then, of all to whom much has been given, much will be required. And of those to whom much has been entrusted, even more will be asked.
12:48. But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more:

48: а который не знал, и сделал достойное наказания, бит будет меньше. И от всякого, кому дано много, много и потребуется, и кому много вверено, с того больше взыщут.
12:48  ὁ δὲ μὴ γνούς, ποιήσας δὲ ἄξια πληγῶν, δαρήσεται ὀλίγας. παντὶ δὲ ᾧ ἐδόθη πολύ, πολὺ ζητηθήσεται παρ᾽ αὐτοῦ, καὶ ᾧ παρέθεντο πολύ, περισσότερον αἰτήσουσιν αὐτόν.
12:48. qui autem non cognovit et fecit digna plagis vapulabit paucis omni autem cui multum datum est multum quaeretur ab eo et cui commendaverunt multum plus petent ab eo
But he that knew not and did things worthy of stripes shall be beaten with few stripes. And unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more.
12:48. Yet he who did not know, and who acted in a way that deserves a beating, will be beaten fewer times. So then, of all to whom much has been given, much will be required. And of those to whom much has been entrusted, even more will be asked.
12:48. But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
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
12:48: Shall be beaten with few - For petty offenses the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lightfoot.
From this and the preceding verse we find that it is a crime to be ignorant of God's will; because to every one God has given less or more of the means of instruction. Those who have had much light, or the opportunity of receiving much, and have not improved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes, shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
12:48: Few stripes - The Jews never inflicted more than forty stripes for one offence, Deu 25:3. For smaller offences they inflicted only four, five, six, etc., according to the nature of the crime. In allusion to this, our Lord says that he "that knew not" - that is, he who had comparatively little knowledge - would suffer a punishment proportionally light. He refers, doubtless, to those who have fewer opportunities, smaller gifts, or fewer teachers.
Much is given - They who have much committed to their disposal, as stewards, etc. See the parable of the talents in Mat. 25:14-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:48: knew: Lev 5:17; Act 17:30; Rom 2:12-16; Ti1 1:13
For: Luk 16:2, Luk 16:10-12; Gen. 39:8-23; mat 25:14-29; Joh 15:22; Co1 9:17, Co1 9:18; Ti1 1:11, Ti1 1:13, Ti1 6:20; Tit 1:3; Jam 3:1 *Gr.
Geneva 1599
12:48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask (m) the more.
(m) More than the one who did not receive as much.
John Gill
12:48 But he that knew not,.... His Lord's will; either not having the means of knowing it, as the Heathens; or through neglect of them, not attending to them, and making use of them, which is the case of many, where the Gospel revelation is:
and did commit things worthy of stripes; or punishment; as the Gentiles, by sinning against the law, and light of nature; and those who might have the advantage of a divine revelation, but neglect it: the Septuagint in Deut 25:2 have the same phrase as here, , "worthy of stripes":
shall be beaten with few stripes; their punishment shall be less, and it shall be more tolerable for them in the day of judgment, than for knowing professors. The Jews did not always inflict forty stripes, or forty save one, upon delinquents; but according to their crimes, and as they were able to bear them, more or fewer: so it is said (w),
"when they judge a sinner, how many (stripes) he can bear, they do not reckon, but by stripes that are fit to be trebled: if they judge he is able to bear "twenty", they do not order that he be beaten with twenty one, that so they may be trebled, but that he be beaten with "eighteen": if they condemn him to receive forty, and after he is begun to be beaten, they observe him to be weak, and they say he cannot bear any more than these "nine", or "twelve", with which he has been beaten, lo, he is free; if they condemn him to receive "twelve", and after that he is beaten, they see that he is strong and able to bear more, lo, he is free, and he is not to be beaten any more, upon that estimation: if they condemn him today that he is to be beaten with "twelve" (stripes), and they do not beat him till tomorrow, and lo, tomorrow he is able to bear eighteen, they do not beat him but with twelve.''
And elsewhere the rule is (x),
"he that commits a sin, in which there are two negative (commands broken) if they pronounce but one sentence, he is beaten and is free; but if not (i.e. if more than one) he is beaten, and when he is healed, he is beaten again.''
For unto whomsoever much is given, of him shall, much be required: the more knowledge a man has, the more practice is expected from him; and the greater his gifts are, the more useful he ought to be, and diligent in the improvement of them:
and to whom men have committed much, or to whom much is committed, of him they will ask the more; not more than what was committed to him, but more than from him, who has less committed to him; in proportion to what a man is entrusted with, the greater increase and improvement it is expected he should make.
(w) Maimon. Hilchot Sanhedrin, c. 17. sect. 2, 3. (x) Misn. Maccot, c. 3. sect. 11.
Robert Jamieson, A. R. Fausset and David Brown
12:48 knew not--that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.
many . . . few stripes--degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.
12:4912:49: Հո՛ւր եկի արկանել յերկիր. եւ զի՞նչ. կամիմ թէ արդէ՛ն իսկ բորբոքէր։
49 «Երկրի վրայ կրակ գցելու եկայ. եւ ինչքա՜ն եմ կամենում, որ արդէն իսկ բորբոքուած լինի:
49 «Ես կրակ ձգելու եկայ երկրի վրայ ու ի՞նչ կ’ուզեմ եթէ արդէն բորբոքած է։
Հուր եկի արկանել յերկիր. եւ զի՞նչ կամիմ, թէ արդէն իսկ բորբոքէր:

12:49: Հո՛ւր եկի արկանել յերկիր. եւ զի՞նչ. կամիմ թէ արդէ՛ն իսկ բորբոքէր։
49 «Երկրի վրայ կրակ գցելու եկայ. եւ ինչքա՜ն եմ կամենում, որ արդէն իսկ բորբոքուած լինի:
49 «Ես կրակ ձգելու եկայ երկրի վրայ ու ի՞նչ կ’ուզեմ եթէ արդէն բորբոքած է։
zohrab-1805▾ eastern-1994▾ western am▾
12:4949: Огонь пришел Я низвести на землю, и как желал бы, чтобы он уже возгорелся!
12:49  πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀνήφθη.
12:49. Πῦρ (To-a-fire) ἦλθον (I-had-came) βαλεῖν (to-have-had-casted) ἐπὶ (upon) τὴν (to-the-one) γῆν, (to-a-soil,"καὶ (and) τί (to-what-one) θέλω (I-determine) εἰ (if) ἤδη (which-then) ἀνήφθη; (it-was-fastened-up?"
12:49. ignem veni mittere in terram et quid volo si accendaturI am come to cast fire on the earth. And what will I, but that it be kindled?
49. I came to cast fire upon the earth; and what will I, if it is already kindled?
12:49. I have come to cast a fire upon the earth. And what should I desire, except that it may be kindled?
12:49. I am come to send fire on the earth; and what will I, if it be already kindled?
I am come to send fire on the earth; and what will I, if it be already kindled:

49: Огонь пришел Я низвести на землю, и как желал бы, чтобы он уже возгорелся!
12:49  πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀνήφθη.
12:49. ignem veni mittere in terram et quid volo si accendatur
I am come to cast fire on the earth. And what will I, but that it be kindled?
12:49. I have come to cast a fire upon the earth. And what should I desire, except that it may be kindled?
12:49. I am come to send fire on the earth; and what will I, if it be already kindled?
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
49-53: Господь только что сказал, что Его верным служителям необходимо непрестанно бодрствовать. Это увещание Он теперь обосновывает указанием на действие, какое должно повести за собою Его явление в человечестве: с пришествием Его должно наступить время трудной борьбы, которая произойдет между людьми при решении вопроса, стать ли им на сторону Христа или идти против Него. - Огонь пришел Я низвесть на землю. Под этим огнем нельзя понимать Св. Духа (древнее церковное толкование), ни Слово Божие с его очищающею силою, ни огонь преследований, испытывающий верующих, ни воспламененность Духа, появившуюся в некоторых людях под действием Христова учения, ни изображаемый далее (51: и сл.) раздор как всепожирающий элемент. Во всех этих толкованиях не принимается достаточно во внимание самое существо огня, а против последнего толкования говорит то обстоятельство, что раздоры дальше представляются не как пожирающие, а как разделяющие людей. Существо же огня состоит в том, что он разрушает вещи и истребляет все, что может быть истреблено, а неистребимое, не поддающееся его разрушительному действию очищает от всяких к нему приставших примесей. Определяя ближе значение огня, как он понимается здесь, мы должны видеть в нем духовную силу, которая разрушает настоящий строй мира, уничтожает в нем все тленное и противобожественное и этим очищает сущность этого мира и преображает его в новый, способный к вечному существованию. - И как желал бы, чтобы он уже возгорелся! - точнее: и как сильно желаю Я... (kai ti qelw). - Крещением должен Я креститься. Огонь этот возгорится тогда только, когда Христос совершит Свое служение, для которого Он пришел на землю... Здесь, конечно, разумеется крещение посредством страданий, так сказать погружение (baptisma) в страдания (ср. Мк Х, З8). - И как Я томлюсь... Томиться (sunecesqai) - это значит иметь в душе постоянное беспокойство, тоску (ср. XXI, 25; 2Кор. II, 4). Здесь выражает Христос чисто человеческое чувство подавленности духа при мысли о предстоящих страданиях (ср. Ин XII, 27; Мф XXVI, 37). - Если таким образом Христос говорит, что Он пришел "бросить" (по-русски: "низвести" - выражение более слабое) на землю огонь и желает, чтобы этот огонь уже зажегся, а потом продолжает, что Ему нужно креститься страданием, мысль о котором приводит Его душу в томление, то этим самым Он дает понять не только то, что Его страдание будет предшествовать возжение того огня, но также и то, что оно необходимо для этого, что без Его страданий огонь не возгорится. Отсюда можно вывести такое заключение, что под огнем, который возгорится только после Его страданий и смерти, Господь разумел проповедь о кресте, которая для погибающих явилась соблазном, а спасаемых силою Божией (1Кор.I, 18), которая должна была действительно как огонь очистить мир от всего греховного. Пламя этой проповеди будет гореть до тех пор, когда грешники не будут окончательно попалены в последнем огне суда Божия, и когда появится новое небо и новая земля, в которых обитает правда (2Пет. III, 7, 12: и сл.). - Как Христос через крещение, которое Он принял при самом выступлении Своем на мессианское служение, принял на Себя вину всего человечества, так в крещении страданиями Он понес на Себе ответственность за эту вину и восстановил человечество в его праведности, так как усвояя себе верою Его заслуги, мы действительно становимся праведными пред Богом... В этом и состоит причинная связь между страданиями и смертью Христа с одной стороны и возжением огня с другой. - Чтобы объяснить эту образную речь, Господь далее (51: и сл.) говорит ученикам, что Он пришел на землю не мир принести, а разделение. Объясн. см. Мф X, 34-36, где это изречение имеет значение увещания учеников к самому крайнему самоотвержению, тогда как здесь оно приведено как содержащее в себе увещание к бодрствованию ввиду ожидаемого пришествия Христа для открытия Его Царства.
Adam Clarke: Commentary on the Bible - 1831
12:49: I am come to send fire - See this subject largely explained on Mat 10:34 (note), etc. From the connection in which these words stand, both in this place and in Matthew, it appears as if our Lord intended by the word fire, not only the consuming influence of the Roman sword, but also the influence of his own Spirit in the destruction of sin. In both these senses this fire was already kindled: as yet, however, it appeared but as a spark, but was soon to break out into an all-consuming flame.
Albert Barnes: Notes on the Bible - 1834
12:49: I am, come ... - The result of my coming will be that there will be divisions and contentions. He does not mean that he came "for" that purpose, or that he "sought" and "desired" it; but that such was the state of the human heart, and such the opposition of people to the truth, that that would be the "effect" of his coming. See the notes at Mat 10:34.
Fire - Fire, here, is the emblem of discord and contention, and consequently of calamities. Thus it is used in Psa 66:12; Isa 43:2.
And what will I ... - This passage might be better expressed in this manner: "And what would I, but that it were kindled. Since it is "necessary" for the advancement of religion that such divisions should take place; since the gospel cannot be established without conflicts, and strifes, and hatreds, I am even desirous that they should come. Since the greatest blessing which mankind can receive must be attended with such unhappy divisions, I am willing, nay, desirous that they should come." He did not wish evil in itself; but, as it was the occasion of good, he was desirous, if it "must" take place, that it should take place soon. From this we learn:
1. That the promotion of religion may be expected to produce many contests and bitter feelings.
2. That the heart of man must be exceedingly wicked, or it would not oppose a work like the Christian religion.
3. That though God cannot look on evil with approbation, yet, for the sake of the benefit which may grow out of it, he is willing to permit it, and suffer it to come into the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:49: come: Luk 12:51, Luk 12:52; Isa 11:4; Joe 2:30, Joe 2:31; Mal 3:2, Mal 3:3, Mal 4:1; Mat 3:10-12
and: Luk 11:53, Luk 11:54, Luk 13:31-33, Luk 19:39, Luk 19:40; Joh 9:4, Joh 11:8-10, Joh 12:17-19
Geneva 1599
12:49 (13) I am come to send fire on the earth; and what will I, if it be already kindled?
(13) The gospel is the only reason of peace between the godly, and so it is the occasion of great trouble among the wicked.
John Gill
12:49 I am come to send fire on the earth,.... Meaning either the Gospel, which is as fire, that gives both light and heat, warms the hearts of God's people, and causes them to burn within them; though very distressing and torturing to wicked men; so the word of God is compared to fire, in Jer 20:9. Or else zeal for it, and which would be opposed with sharp contentions by others; or rather persecution for the sake of the Gospel, called sometimes the fiery trial; which tries men, as gold is tried in the fire, what they are, and what their principles and profession be; unless the Holy Ghost, and baptizing with him, and with fire, should be meant; since Christ in the next verse, speaks of the baptism of his sufferings, which that was to follow:
and what will I? what shall I say concerning this fire? what shall I wish and pray for? what would be pleasing and agreeable to me? even this,
if it be already kindled; or "that it were already kindled", or "O that it were already kindled"; meaning either that the Gospel was warmly preached by his disciples, and zealously defended by them, as it was after his death and resurrection; or that hot persecution was raised against it which was now beginning, since the advantage of it would be far greater than the evil in it: or that the Holy Ghost was come down in cloven tongues, like as of fire.
John Wesley
12:49 I am come to send fire - To spread the fire of heavenly love over all the earth.
Robert Jamieson, A. R. Fausset and David Brown
12:49 to send--cast.
fire--"the higher spiritual element of life which Jesus came to introduce into this earth (compare Mt 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [OLSHAUSEN: so CALVIN, STIER, ALFORD, &c.].
what will I, &c.--an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [BENGEL and BLOOMFIELD].
12:5012:50: Եւ մկրտութիւն մի ունիմ մկրտել. եւ զիա՞րդ, փութամ մինչեւ կատարեսցի՛։
50 Եւ մի մկրտութիւն ունեմ մկրտուելու եւ ինչպէ՜ս եմ շտապում, որ կատարուի:
50 Բայց մկրտութիւն մը ունիմ մկրտուելու եւ ի՜նչպէս կը տագնապիմ մինչեւ կատարուի։
Եւ մկրտութիւն մի ունիմ մկրտել, եւ զիա՛րդ փութամ մինչեւ կատարեսցի:

12:50: Եւ մկրտութիւն մի ունիմ մկրտել. եւ զիա՞րդ, փութամ մինչեւ կատարեսցի՛։
50 Եւ մի մկրտութիւն ունեմ մկրտուելու եւ ինչպէ՜ս եմ շտապում, որ կատարուի:
50 Բայց մկրտութիւն մը ունիմ մկրտուելու եւ ի՜նչպէս կը տագնապիմ մինչեւ կատարուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:5050: Крещением должен Я креститься; и как Я томлюсь, пока сие совершится!
12:50  βάπτισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
12:50. βάπτισμα (To-an-immersing-to) δὲ (moreover) ἔχω (I-hold) βαπτισθῆναι, (to-have-been-immersed-to,"καὶ (and) πῶς (unto-whither) συνέχομαι (I-be-held-together) ἕως (unto-if-which) ὅτου (of-which-a-one) τελεσθῇ. (it-might-have-been-finished-unto)
12:50. baptisma autem habeo baptizari et quomodo coartor usque dum perficiaturAnd I have a baptism wherewith I am to be baptized. And how am I straitened until it be accomplished?
50. But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
12:50. And I have a baptism, with which I am to be baptized. And how I am constrained, even until it may be accomplished!
12:50. But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
But I have a baptism to be baptized with; and how am I straitened till it be accomplished:

50: Крещением должен Я креститься; и как Я томлюсь, пока сие совершится!
12:50  βάπτισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
12:50. baptisma autem habeo baptizari et quomodo coartor usque dum perficiatur
And I have a baptism wherewith I am to be baptized. And how am I straitened until it be accomplished?
12:50. And I have a baptism, with which I am to be baptized. And how I am constrained, even until it may be accomplished!
12:50. But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
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Adam Clarke: Commentary on the Bible - 1831
12:50: But I have a baptism - The fire, though already kindled, cannot burn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirit of judgment, burning, and purification shall be poured out.
Albert Barnes: Notes on the Bible - 1834
12:50: A baptism - See the notes at Mat 20:22.
Am I straitened - How do I earnestly desire that it were passed! Since these sufferings "must" be endured, how anxious am I that the time should come! Such were the feelings of the Redeemer in view of his approaching dying hour. We may learn from this:
1. That it is not improper to "feel deeply" at the prospect of dying. It is a sad, awful, terrible event; and it is impossible that we should look at it aright "without" feeling - scarcely without trembling.
2. It is not improper to desire that the time should come, and that the day of our release should draw nigh, Phi 1:23. To the Christian, death is but the entrance to life; and since the pains of death "must" be endured, and since they lead to heaven, it matters little how soon he passes through these sorrows, and rises to his eternal rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:50: I have: Mat 20:17-22; Mar 10:32-38
and: Psa 40:8; Joh 4:34, Joh 7:6-8, Joh 7:10, Joh 10:39-41, Joh 12:27, Joh 12:28, Joh 18:11, Joh 19:30; Act 20:22
straitened: or, pained
John Gill
12:50 But I have a baptism to be baptized with,.... Not water baptism, for he had been baptized with that already; nor the baptism of the Spirit, which he had also received without measure; though the Ethiopic version reads it actively, "with which I shall baptize", referring doubtless to that; but the baptism of his sufferings is meant, which are compared to a baptism, because of the largeness and abundance of them; he was as it were immersed, or plunged into them; and which almost all interpreters observe on the text, and by which they confess the true import and primary signification of the word used; as in baptism, performed by immersion, the person is plunged into water, is covered with it, and continues awhile under it, and then is raised out of it, and which being once done, is done no more; so the sufferings of Christ were so many and large, that he was as it were covered with them, and he continued under them for a time, and under the power of death and the grave, when being raised from thence, he dies no more, death hath no more dominion over him. This baptism he "had", there was a necessity of his being baptized with it, on his Father's account; it was his will, his decree, and the command he enjoined him as Mediator; it was the portion he allotted him, and the cup he gave unto him: and on his own part, he obliged himself unto it, in the counsel and covenant of peace; for this purpose he came into this world, and had substituted himself in the room and stead of his people; and it was necessary on their part, for their sins could not be atoned for without sufferings, nor without the sufferings of Christ; moreover, the promises and prophecies of the Old Testament concerning them, made them necessary:
and how am I straitened until it be accomplished: these words express both the trouble and distress Christ was in, at the apprehension of his sufferings as man; which were like to the distress of persons, closely besieged by an enemy; or rather of a woman, whose time of travail draws nigh, when she dreads it, and yet longs to have it over: and likewise they signify, his restless desire to have them accomplished; not that he desired that Judas should betray him, or the Jews crucify him, as these were sins of theirs; nor merely his sufferings as such; but that thereby the justice of God might be satisfied, the law might be fulfilled, and the salvation of his people be obtained: and this eager desire of his, he had shown in various instances, and did show afterwards; as in his ready compliance with his Father's proposal in eternity; in his frequent appearances in human form before his incarnation; in sending one message after another, to give notice of his coming; in his willingness to be about his Father's business, as soon as possible; in rebuking Peter, when he would have dissuaded him from all thoughts of suffering: in going to Jerusalem on his own accord, in order to suffer there; in his earnest wish to eat the last passover with his disciples; in the joy that possessed him, when Judas was gone out, in order to betray him; in stopping in the midst of his sermon, lest he should overrun, or outslip the time of meeting him in the garden, Jn 14:30 in his going thither, and willingly surrendering himself up into the hands of his enemies; and in cheerfully laying down his life: all which arose from the entire love he had for the persons he died for; and because it was his Father's will, and his glory was concerned herein, and his own glory also was advanced thereby; moreover, his death was the life of others, and the work required haste.
John Wesley
12:50 But I have a baptism to be baptized with - I must suffer first, before I can set up my kingdom. And how I long to fight my way through all!
Robert Jamieson, A. R. Fausset and David Brown
12:50 But . . . a baptism, &c.--clearly, His own bloody baptism, first to take place.
how . . . straitened--not, "how do I long for its accomplishment," as many understand it, thus making it but a repetition of Lk 12:49; but "what a pressure of spirit is upon Me."
till it be accomplished--till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh, what surges of mysterious emotion in the view of what was now so near at hand does it reveal!
12:5112:51: Համարիք եթէ խաղաղութի՞ւն եկի տալ յերկիր, ո՛չ. ասե՛մ ձեզ, այլ բաժի՛նս։
51 Կարծում էք, թէ երկրին խաղաղութի՞ւն տալու եկայ. ո՛չ, ասում եմ ձեզ, այլ՝ բաժանում.
51 Կը կարծէք թէ ես երկրի վրայ խաղաղութի՞ւն ընելու եկայ. ձեզի կ’ըսեմ. ‘Ո՛չ, հապա բաժանում’։
Համարիք եթէ խաղաղութի՞ւն եկի տալ յերկիր. ոչ, ասեմ ձեզ, այլ բաժինս:

12:51: Համարիք եթէ խաղաղութի՞ւն եկի տալ յերկիր, ո՛չ. ասե՛մ ձեզ, այլ բաժի՛նս։
51 Կարծում էք, թէ երկրին խաղաղութի՞ւն տալու եկայ. ո՛չ, ասում եմ ձեզ, այլ՝ բաժանում.
51 Կը կարծէք թէ ես երկրի վրայ խաղաղութի՞ւն ընելու եկայ. ձեզի կ’ըսեմ. ‘Ո՛չ, հապա բաժանում’։
zohrab-1805▾ eastern-1994▾ western am▾
12:5151: Думаете ли вы, что Я пришел дать мир земле? Нет, говорю вам, но разделение;
12:51  δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ; οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἢ διαμερισμόν.
12:51. δοκεῖτε (Ye-think-unto) ὅτι (to-which-a-one) εἰρήνην (to-a-peace) παρεγενόμην ( I-had-became-beside ) δοῦναι (to-have-had-given) ἐν (in) τῇ (unto-the-one) γῇ; (unto-a-soil?"οὐχί, (Unto-not) λέγω (I-forth) ὑμῖν, (unto-ye,"ἀλλ' (other) ἢ (or) διαμερισμόν. (to-a-portioning-through-of)
12:51. putatis quia pacem veni dare in terram non dico vobis sed separationemThink ye, that I am come to give peace on earth? I tell you, no; but separation.
51. Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division:
12:51. Do you think that I have come to give peace to the earth? No, I tell you, but division.
12:51. Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

51: Думаете ли вы, что Я пришел дать мир земле? Нет, говорю вам, но разделение;
12:51  δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ; οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἢ διαμερισμόν.
12:51. putatis quia pacem veni dare in terram non dico vobis sed separationem
Think ye, that I am come to give peace on earth? I tell you, no; but separation.
12:51. Do you think that I have come to give peace to the earth? No, I tell you, but division.
12:51. Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:
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Adam Clarke: Commentary on the Bible - 1831
12:51: To give peace - See Mat 10:34.
Albert Barnes: Notes on the Bible - 1834
12:51: See the notes at Mat 10:34-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:51: Luk 12:49; Zac 11:7, Zac 11:8, Zac 11:10, Zac 11:11, Zac 11:14; Mat 10:34-36, Mat 24:7-10
John Gill
12:51 Suppose ye that I am come to give peace on earth?.... To set up a temporal kingdom, in great pomp, and outward peace and tranquility? Christ came to make peace with God for men, and to give the Gospel of peace, and spiritual and eternal peace to men; but not external peace, especially that, which is not consistent with the preservation of truth:
I tell you, nay; whatever suppositions you have made, or whatever notions you have entertained, I solemnly affirm, and you may depend upon it, I am not come into the world on any such account, as to establish outward peace among men;
but rather division; so he calls the Gospel, which in Matthew is styled a "sword"; and the Ethiopic version seems to have read both here, since it renders it, "but a sword that I may divide": the Gospel is the sword of the Spirit, which divides asunder soul and Spirit, and separates a man from his former principles and practices; and sets men apart from one another, even the nearest relations, at the greatest distance; and is, through the sin of man, the occasion of great contention, discord, and division.
John Wesley
12:51 Suppose ye that I am come to send peace upon earth - That universal peace will be the immediate effect of my coming? Not so, but quite the contrary. Mt 10:34.
Robert Jamieson, A. R. Fausset and David Brown
12:51 peace . . . ? Nay, &c.--the reverse of peace, in the first instance. (See on Mt 10:34-36.) The connection of all this with the foregoing warnings about hypocrisy, covetousness, and watchfulness, is deeply solemn: "My conflict hasten apace; Mine over, yours begins; and then, let the servants tread in their Master's steps, uttering their testimony entire and fearless, neither loving nor dreading the world, anticipating awful wrenches of the dearest ties in life, but looking forward, as I do, to the completion of their testimony, when, reaching the haven after the tempest, they shall enter into the joy of their Lord."
12:5212:52: Զի եղիցին յայսմ հետէ հինգ ՚ի տա՛ն միում բաժանեալք, երե՛քն՝ յերկուց, եւ երկուքն՝ յերի՛ց։
52 որովհետեւ մէկ տան մէջ այսուհետեւ հինգ հոգի իրարից բաժանուած պիտի լինեն. երեքը՝ երկուսի դէմ, եւ երկուսը՝ երեքի:
52 Վասն զի ասկէ ետք մէկ տան մէջ հինգը իրարմէ բաժնուած պիտի ըլլան, երեքը՝ երկուքէն ու երկուքը՝ երեքէն։
Զի եղիցին յայսմ հետէ հինգ ի տան միում բաժանեալք, երեքն` յերկուց, եւ երկուքն` յերից:

12:52: Զի եղիցին յայսմ հետէ հինգ ՚ի տա՛ն միում բաժանեալք, երե՛քն՝ յերկուց, եւ երկուքն՝ յերի՛ց։
52 որովհետեւ մէկ տան մէջ այսուհետեւ հինգ հոգի իրարից բաժանուած պիտի լինեն. երեքը՝ երկուսի դէմ, եւ երկուսը՝ երեքի:
52 Վասն զի ասկէ ետք մէկ տան մէջ հինգը իրարմէ բաժնուած պիտի ըլլան, երեքը՝ երկուքէն ու երկուքը՝ երեքէն։
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12:5252: ибо отныне пятеро в одном доме станут разделяться, трое против двух, и двое против трех:
12:52  ἔσονται γὰρ ἀπὸ τοῦ νῦν πέντε ἐν ἑνὶ οἴκῳ διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶν καὶ δύο ἐπὶ τρισίν,
12:52. ἔσονται ( They-shall-be ) γὰρ (therefore) ἀπὸ (off) τοῦ (of-the-one) νῦν (now) πέντε (five) ἐν (in) ἑνὶ (unto-one) οἴκῳ (unto-a-house) διαμεμερισμένοι , ( having-had-come-to-be-portioned-through-to ," τρεῖς ( three ) ἐπὶ (upon) δυσὶν ( unto-two ,"καὶ (and) δύο (two) ἐπὶ (upon) τρισίν , ( unto-three )
12:52. erunt enim ex hoc quinque in domo una divisi tres in duo et duo in tresFor there shall be from henceforth five in one house divided: three against two, and two against three.
52. for there shall be from henceforth five in one house divided, three against two, and two against three.
12:52. For from this time on, there will be five in one house: divided as three against two, and as two against three.
12:52. For from henceforth there shall be five in one house divided, three against two, and two against three.
For from henceforth there shall be five in one house divided, three against two, and two against three:

52: ибо отныне пятеро в одном доме станут разделяться, трое против двух, и двое против трех:
12:52  ἔσονται γὰρ ἀπὸ τοῦ νῦν πέντε ἐν ἑνὶ οἴκῳ διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶν καὶ δύο ἐπὶ τρισίν,
12:52. erunt enim ex hoc quinque in domo una divisi tres in duo et duo in tres
For there shall be from henceforth five in one house divided: three against two, and two against three.
12:52. For from this time on, there will be five in one house: divided as three against two, and as two against three.
12:52. For from henceforth there shall be five in one house divided, three against two, and two against three.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:52: Five in one house divided - See on Mat 10:35, Mat 10:36 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:52: Psa 41:9; Mic 7:5, Mic 7:6; Joh 7:41-43, Joh 9:16, Joh 10:19-21, Joh 15:18-21, Joh 16:2; Act 13:43-46, Act 14:1-4, Act 28:24
John Gill
12:52 For from henceforth there shall be five in one house,.... Which are the five following, mentioned in the next verse; the father and the son, the mother and the daughter, and her daughter-in-law, or son's wife; for the mother and mother-in-law are one and the same person, only standing in different relations; as a mother to her own daughter, and a mother-in-law to her son's wife, or to her husband's daughter by his first wife; though the former best answers to the word used: now from the time of Christ's saying these words, or quickly after this, immediately upon his baptism of sufferings, or soon after his death, when the Gospel should be preached more publicly and extensively, this should be the effect of it; that supposing a family consisting of the above number, they should be
divided from one another, in the following manner:
three against two, and two against three; three that did not believe in Christ, against two that did believe in him; or two that did not believe, against three that did; or three that did, against two that did not; or two that did, against three that did not. The Ethiopic version reads, "two shall be separated from three, and one shall be separated from two".
John Wesley
12:52 There shall be five in one house, three against two, and two against three - There being an irreconcilable enmity between the Spirit of Christ and the spirit of the world.
12:5312:53: Բաժանեսցի՛ հայր՝ յորդւոյ, եւ որդի՝ ՚ի հօրէ. մայր՝ ՚ի դստերէ, եւ դուստր՝ ՚ի մօրէ. սկեսուր՝ ՚ի հարսնէ, եւ հարսն՝ ՚ի սկեսրէ իւրմէ։
53 Հայրը պիտի բաժանուի որդու դէմ, եւ որդին՝ Հօր, մայրը՝ աղջկայ դէմ, եւ աղջիկը՝ մօր, կեսուրը՝ հարսի դէմ, եւ հարսը՝ իր կեսրոջ»:
53 Հայրը պիտի բաժնուի որդիէն եւ որդին՝ հօրմէն, մայրը՝ աղջիկէն ու աղջիկը՝ մօրմէն, կեսուրը՝ իր հարսէն ու հարսը՝ իր կեսուրէն»։
Բաժանեսցի հայր յորդւոյ, եւ որդի` ի հօրէ, մայր` ի դստերէ եւ դուստր` ի մօրէ, սկեսուր` ի հարսնէ, եւ հարսն` ի սկեսրէ իւրմէ:

12:53: Բաժանեսցի՛ հայր՝ յորդւոյ, եւ որդի՝ ՚ի հօրէ. մայր՝ ՚ի դստերէ, եւ դուստր՝ ՚ի մօրէ. սկեսուր՝ ՚ի հարսնէ, եւ հարսն՝ ՚ի սկեսրէ իւրմէ։
53 Հայրը պիտի բաժանուի որդու դէմ, եւ որդին՝ Հօր, մայրը՝ աղջկայ դէմ, եւ աղջիկը՝ մօր, կեսուրը՝ հարսի դէմ, եւ հարսը՝ իր կեսրոջ»:
53 Հայրը պիտի բաժնուի որդիէն եւ որդին՝ հօրմէն, մայրը՝ աղջիկէն ու աղջիկը՝ մօրմէն, կեսուրը՝ իր հարսէն ու հարսը՝ իր կեսուրէն»։
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12:5353: отец будет против сына, и сын против отца; мать против дочери, и дочь против матери; свекровь против невестки своей, и невестка против свекрови своей.
12:53  διαμερισθήσονται πατὴρ ἐπὶ υἱῶ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ τὴν θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν.
12:53. διαμερισθήσονται (They-shall-be-portioned-through-to) πατὴρ (a-father) ἐπὶ (upon) υἱῷ (unto-a-son) καὶ (and) υἱὸς (a-son) ἐπὶ (upon) πατρί, (unto-a-father,"μήτηρ (a-mother) ἐπὶ (upon) θυγατέρα (to-a-daughter) καὶ (and) θυγάτηρ ( a-daughter ) ἐπὶ ( upon ) τὴν ( to-the-one ) μητέρα , ( to-a-mother ,"πενθερὰ (en-mourned) ἐπὶ (upon) τὴν (to-the-one) νύμφην (to-a-briding) αὐτῆς (of-it) καὶ (and) νύμφη ( a-briding ) ἐπὶ ( upon ) τὴν ( to-the-one ) πενθεράν . ( to-en-mourned )
12:53. dividentur pater in filium et filius in patrem suum mater in filiam et filia in matrem socrus in nurum suam et nurus in socrum suamThe father shall be divided against the son and the son against his father: the mother against the daughter and the daughter against her mother: the mother-in-law against the daughter-in-law and the daughter-in-law law against her mother-in-law.
53. They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law.
12:53. A father will be divided against a son, and a son against his father; a mother against a daughter and a daughter against a mother; a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law.”
12:53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law:

53: отец будет против сына, и сын против отца; мать против дочери, и дочь против матери; свекровь против невестки своей, и невестка против свекрови своей.
12:53  διαμερισθήσονται πατὴρ ἐπὶ υἱῶ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ τὴν θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν.
12:53. dividentur pater in filium et filius in patrem suum mater in filiam et filia in matrem socrus in nurum suam et nurus in socrum suam
The father shall be divided against the son and the son against his father: the mother against the daughter and the daughter against her mother: the mother-in-law against the daughter-in-law and the daughter-in-law law against her mother-in-law.
12:53. A father will be divided against a son, and a son against his father; a mother against a daughter and a daughter against a mother; a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law.”
12:53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:53: Mic 7:6; Zac 13:2-6; Mat 10:21, Mat 10:22, Mat 24:10
John Gill
12:53 The father shall be divided against the.... Shall oppose him, differ with him, and be alienated from him, and so the other relations as follow; See Gill on Mt 10:35, See Gill on Mt 10:36.
John Wesley
12:53 The father against the son - For those who reject me will be implacable toward their very nearest relations who receive me. At this day also is this scripture fulfilled. Now likewise there is no concord between Christ and Belial.
12:5412:54: Ասաց եւ ցժողովուրդսն. Յորժամ տեսանիցէք ա՛մպ ծագեալ յարեւմտից, իսկո՛յն ասէք՝ թէ անձրեւ գայ, եւ լինի՛ այնպէս[1311]. [1311] Ոմանք. Ասաց եւ ցժողովուրդն։
54 Ժողովրդին էլ ասաց. «Երբ տեսնէք, որ արեւմուտքից ամպ է ելնում, իսկոյն կ’ասէք, թէ՝ անձրեւ կը գայ: Այդպէս էլ լինում է:
54 Ըսաւ ժողովուրդին. «Երբ արեւմուտքի կողմէն ամպ մը ելած տեսնէք, շուտ մը կ’ըսէք թէ ‘Անձրեւ պիտի գայ’ եւ այնպէս ալ կ’ըլլայ։
Ասաց եւ ցժողովուրդսն. Յորժամ տեսանիցէք ամպ ծագեալ յարեւմտից, իսկոյն ասէք թէ` Անձրեւ գայ, եւ լինի այնպէս:

12:54: Ասաց եւ ցժողովուրդսն. Յորժամ տեսանիցէք ա՛մպ ծագեալ յարեւմտից, իսկո՛յն ասէք՝ թէ անձրեւ գայ, եւ լինի՛ այնպէս[1311].
[1311] Ոմանք. Ասաց եւ ցժողովուրդն։
54 Ժողովրդին էլ ասաց. «Երբ տեսնէք, որ արեւմուտքից ամպ է ելնում, իսկոյն կ’ասէք, թէ՝ անձրեւ կը գայ: Այդպէս էլ լինում է:
54 Ըսաւ ժողովուրդին. «Երբ արեւմուտքի կողմէն ամպ մը ելած տեսնէք, շուտ մը կ’ըսէք թէ ‘Անձրեւ պիտի գայ’ եւ այնպէս ալ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:5454: Сказал же и народу: когда вы видите облако, поднимающееся с запада, тотчас говорите: дождь будет, и бывает так;
12:54  ἔλεγεν δὲ καὶ τοῖς ὄχλοις, ὅταν ἴδητε [τὴν] νεφέλην ἀνατέλλουσαν ἐπὶ δυσμῶν, εὐθέως λέγετε ὅτι ὄμβρος ἔρχεται, καὶ γίνεται οὕτως·
12:54. Ἔλεγεν (It-was-forthing) δὲ (moreover) καὶ (and) τοῖς (unto-the-ones) ὄχλοις (unto-crowds,"Ὅταν (Which-also-ever) ἴδητε (ye-might-have-had-seen) νεφέλην (to-a-clouding) ἀνατέλλουσαν (to-finishing-up) ἐπὶ (upon) δυσμῶν, (of-sinkeeings,"εὐθέως (unto-straight) λέγετε (ye-forth) ὅτι (to-which-a-one,"Ὄμβρος (A-storm) ἔρχεται , ( it-cometh ) καὶ (and) γίνεται ( it-becometh ) οὕτως: (unto-the-one-this)
12:54. dicebat autem et ad turbas cum videritis nubem orientem ab occasu statim dicitis nimbus venit et ita fitAnd he said also to the multitudes: When you see a cloud rising from the west, presently you say: A shower is coming. And so it happeneth.
54. And he said to the multitudes also, When ye see a cloud rising in the west, straightway ye say, There cometh a shower; and so it cometh to pass.
12:54. And he also said to the crowds: “When you see a cloud rising from the setting of the sun, immediately you say, ‘A rain cloud is coming.’ And so it does.
12:54. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.
And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is:

54: Сказал же и народу: когда вы видите облако, поднимающееся с запада, тотчас говорите: дождь будет, и бывает так;
12:54  ἔλεγεν δὲ καὶ τοῖς ὄχλοις, ὅταν ἴδητε [τὴν] νεφέλην ἀνατέλλουσαν ἐπὶ δυσμῶν, εὐθέως λέγετε ὅτι ὄμβρος ἔρχεται, καὶ γίνεται οὕτως·
12:54. dicebat autem et ad turbas cum videritis nubem orientem ab occasu statim dicitis nimbus venit et ita fit
And he said also to the multitudes: When you see a cloud rising from the west, presently you say: A shower is coming. And so it happeneth.
12:54. And he also said to the crowds: “When you see a cloud rising from the setting of the sun, immediately you say, ‘A rain cloud is coming.’ And so it does.
12:54. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54-59: Причина тех раздоров, о возникновении которых только что предсказал Христос, если принять прежде всего во внимание слушателей Христа - иудеев, лежала в самом народе иудейском. Этот народ не хотел признать, что с пришествием Христа наступило столь долгожданное мессианское время и упрекает народ в этом нежелании понять великий смысл совершающихся пред ним событий - дел Христовых. Христос обличает народ теми же словами, с какими Он некогда обратился к фарисеям (см. Мф XVI, 1-4). - Тучу... с запада - след., с Средиземного моря, тучу, полную влаги. - Лицемеры, Так, по всей справедливости, должно было назвать народ, потому что здравый смысл народ еще не утратил - он только не хотел вникнуть в значение того, что совершал пред его глазами Христос. - Зачем же и вы по самим себе не судите... Здесь сила мысли заключается в слове af eautwn, неточно переведенном в русск. тексте выражением "по самим себе". Господь упрекает народ в том, что он не хочет в смысле знамений времени, им переживаемого, разобраться самостоятельно, сам по себе, не руководясь вредными внушениями фарисеев. - Когда ты идешь... Мысль о необходимости воспользоваться совершающимися ныне знамениями времени Господь подкрепляет здесь притчею, содержание которой взято из обыденной жизни. Хорошо поступает тот, кто, не доводя дело до судебного разбирательства, спешит помириться с противником своим или заимодавцем, потому что суд не помилует не платящего должника и отдаст его истязателю (praktwr), на обязанности которого у греков лежало взыскание всяких долгов. Так и слушателям Своим Господь советует этою притчею сделать поскорее то, что требуется от них настоящим положением вещей, т. е. принести поскорее покаяние в своем упорстве, с каким они доселе не хотели признать во Христе Богопосланного Мессию и этим избавиться от угрожающего им суда Божия (такое же наставление находится и у Матфея V, 25-26, но здесь оно более на месте, чем там). - Впрочем, Господь предоставляет самому народу сделать приложение к себе этой притчи. Сделать же это было нетрудно, потому что время, в какое жил этот народ, действительно было похоже на деловые отношения между должником и кредитором. Уже Иоанн Креститель проповедовал посетив и предвозвещал пришествие Господа на суд, а потом Христос Сам засвидетельствовал о Себе пред народам как об Искупителе от греха и внушал мысль о строгой ответственности, какой подвергнутся все непокорные Его увещаниям. Если народ теперь пренебрегает всеми предлагаемыми ему средствами для того, чтобы освободиться от своей вины пред Богом, то и с ним Бог поступит как с приточным должником.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? 57 Yea, and why even of yourselves judge ye not what is right? 58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.

Having given his disciples their lesson in the foregoing verses, here Christ turns to the people, and gives them theirs, v. 54. He said also to the people: he preached ad populum--to the people, as well as ad clerum--to the clergy. In general, he would have them be as wise in the affairs of their souls as they are in their outward affairs. Two things he specifies:--

I. Let them learn to discern the way of God towards them, that they may prepare accordingly. They were weather-wise, and by observing the winds and clouds could foresee when there would be rain and when there would be hot weather (v. 54, 55); and, according as they foresaw the weather would be, they either housed their hay and corn, or threw it abroad, and equipped themselves for a journey? Even in regard to changes of the weather God gives warning to us what is coming, and art has improved the notices of nature in weather-glasses. The prognostications here referred to had their origin in repeated observations upon the chain of causes: from what has been we conjecture what will be. See the benefit of experience; by taking notice we may come to give notice. Whose is wise will observe and learn. See now.

1. The particulars of the presages: "When you see a cloud arising out of the west" (the Hebrew would say, out of the sea), "perhaps it is at first no bigger than a man's hand (1 Kings xviii. 44), but you say, There is a shower in the womb of it, and it proves so. When you observe the south wind blow, you say, There will be heat" (for the hot countries of Africa lay not far south from Judea), "and it usually comes to pass;" yet nature has not ties itself to such a track but that sometimes we are mistaken in our prognostics.

2. The inferences from them (v. 56): "Ye hypocrites, who pretend to be wise, but really are not so, who pretend to expect the Messiah and his kingdom" (for so the generality of the Jews did) "and yet are no way disposed to receive and entertain it, how is it that you do not discern this time, that you do not discern that now is the time, according to the indications given in the Old-Testament prophecies, for the Messiah to appear, and that, according to the marks given of him, I am he? Why are you not aware that you have now an opportunity which you will not have long, and which you may never have again, of securing to yourselves an interest in the kingdom of God and the privileges of that kingdom?" Now is the accepted time, now or never. It is the folly and misery of man that he knows not his time, Eccl. ix. 12. This was the ruin of the men of that generation, that they knew not the day of their visitation, ch. xix. 44. But a wise man's heart discerns time and judgment; such was the wisdom of the men of Issachar, who had understanding of the times, 1 Chron. xii. 32. He adds, "Yea, and why even of yourselves, though ye had not these loud alarms given you, judge ye not what is right? v. 57. You are not only stupid and regardless in matters that are purely of divine revelation, and take not the hints which that gives you, but you are so even in the dictates of the very light and law of nature." Christianity has reason and natural conscience on its side; and, if men would allow themselves the liberty of judging what is right, they would soon find that all Christ's precepts concerning all things are right, and that there is nothing more equitable in itself, nor better becoming us, than to submit to them and be ruled by them.

II. Let them hasten to make their peace with God in time, before it be too late, v. 58, 59. This we had upon another occasion, Matt. v. 25, 26. 1. We reckon it our wisdom in our temporal affairs to compound with those with whom we cannot contend, to agree with our adversary upon the best terms we can, before the equity be foreclosed, and we be left to the rigour of the law: "When thou goest with thine adversary to the magistrate, to whom the appeal is made, and knowest that he has an advantage against thee, and thou art in danger of being cast, thou knowest it is the most prudent course to make the matter up between yourselves; as thou art in the way, give diligence to be delivered from him, to get a discharge, lest judgment be given, and execution awarded according to law." Wise men will not let their quarrels go to an extremity, but accommodate them in time. 2. Let us do thus in the affairs of our souls. We have by sin made God our adversary, have provoked his displeasure against us, and he has both right and might on his side; so that it is to no purpose to think of carrying on the controversy with him either at bar or in battle. Christ, to whom all judgment is committed, is the magistrate before whom we are hastening to appear: if we stand a trial before him, and insist upon our own justification, the cause will certainly go against us, the Judge will deliver us to the officer, the ministers of his justice, and we shall be cast into the prison of hell, and the debt will be exacted to the utmost; though we cannot make a full satisfaction for it, it will be continually demanded, till the last mite be paid, which will not be to all eternity. Christ's sufferings were short, yet the value of them made them fully satisfactory. In the sufferings of damned sinners what is wanting in value must be made up in an endless duration. Now, in consideration of this, let us give diligence to be delivered out of the hands of God as an adversary, into his hands as a Father, and this as we are in the way, which has the chief stress laid upon it here. While we are alive, we are in the way; and now is our time, by repentance and faith through Christ (who is the Mediator as well as the magistrate), to get the quarrel made up, while it may be done, before it be too late. Thus was God in Christ reconciling the world to himself, beseeching us to be reconciled. Let us take hold on the arm of the Lord stretched out in this gracious offer, that we may make peace, and we shall make peace (Isa. xxvii. 4, 5), for we cannot walk together till we be agreed.
Adam Clarke: Commentary on the Bible - 1831
12:54: A cloud rise - See on Mat 16:2, Mat 16:3 (note).
Albert Barnes: Notes on the Bible - 1834
12:54: See the notes at Mat 16:2-3.
South wind - To the south and southwest of Judea were situated Arabia, Egypt, and Ethiopia, all warm or hot regions, and consequently the air that came from those quarters was greatly heated.
How is it that ye do not discern this time! - You see a cloud rise, and predict a shower; a south wind, and expect heat. These are regular events. So you see my miracles; you hear my preaching; you have the predictions of me in the prophets; why do you not, in like manner, infer that "this is the time" when the Messiah should appear?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:54: When: Kg1 18:44, Kg1 18:45; Mat 16:2-4
Geneva 1599
12:54 (14) And he said also to the people, When ye see a cloud (n) rise out of the west, straightway ye say, There cometh a shower; and so it is.
(14) Men who are very quick to see with regard to earthly things are blind with regard to those things which pertain to the heavenly life, and this through their own malice.
(n) Which appears, and gathers itself together in that part of the air.
John Gill
12:54 And he said also to the people,.... For what Christ had before said, were chiefly, if not solely, directed to his disciples; but now he turned himself to the innumerable multitude that were about him, and particularly addressed himself to the Scribes and Pharisees that were among them:
when ye see a cloud rise out of the west; the watery vapours being attracted by the heat of the sun, out of the Mediterranean Sea, which lies west of the land of Judea, and formed into a cloud, and drove by the wind:
straightway ye say there comes a shower; as soon as it is seen, it is presently concluded and affirmed, that a very heavy shower will soon fall, it having been frequently observed so to do, when this has been the case:
and so it is; for the most part, there commonly follows a large shower on such an appearance, and they were seldom mistaken in their conclusions.
John Wesley
12:54 And he said to the people also - In the preceding verses he speaks only to his disciples. From the west - In Judea, the west wind, blowing from the sea, usually brought rain: the south wind, blowing from the deserts of Arabia, occasioned sultry heat. Mt 16:2.
Robert Jamieson, A. R. Fausset and David Brown
12:54 NOT DISCERNING THE SIGNS OF THE TIME. (Lk 12:54-59)
to the people--"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on Mt 16:2-3).
12:5512:55: եւ յորժամ հարա՛ւ շնչեալ, ասէք թէ խորշա՛կ լինի, եւ լինի՛ այնպէս։
55 Եւ երբ հարաւի քամին փչի, կ’ասէք, թէ՝ խորշակ կը լինի: Եւ այդպէս էլ լինում է:
55 Ու երբ հարաւային հովը փչէ, կ’ըսէք թէ ‘Տաք պիտի ըլլայ’ եւ այնպէս ալ կ’ըլլայ։
եւ յորժամ հարաւ շնչեալ, ասէք թէ` Խորշակ լինի, եւ լինի այնպէս:

12:55: եւ յորժամ հարա՛ւ շնչեալ, ասէք թէ խորշա՛կ լինի, եւ լինի՛ այնպէս։
55 Եւ երբ հարաւի քամին փչի, կ’ասէք, թէ՝ խորշակ կը լինի: Եւ այդպէս էլ լինում է:
55 Ու երբ հարաւային հովը փչէ, կ’ըսէք թէ ‘Տաք պիտի ըլլայ’ եւ այնպէս ալ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:5555: и когда дует южный ветер, говорите: зной будет, и бывает.
12:55  καὶ ὅταν νότον πνέοντα, λέγετε ὅτι καύσων ἔσται, καὶ γίνεται.
12:55. καὶ (And) ὅταν (which-also-ever) νότον (to-a-tropic) πνέοντα, (to-currenting-unto,"λέγετε (ye-forth) ὅτι (to-which-a-one,"Καύσων (An-en-burning) ἔσται , ( it-shall-be ) καὶ (and) γίνεται . ( it-becometh )
12:55. et cum austrum flantem dicitis quia aestus erit et fitAnd when ye see the south wind blow, you say: There will heat. And it cometh to pass.
55. And when a south wind blowing, ye say, There will be a scorching heat; and it cometh to pass.
12:55. And when a south wind is blowing, you say, ‘It will be hot.’ And so it is.
12:55. And when [ye see] the south wind blow, ye say, There will be heat; and it cometh to pass.
And when [ye see] the south wind blow, ye say, There will be heat; and it cometh to pass:

55: и когда дует южный ветер, говорите: зной будет, и бывает.
12:55  καὶ ὅταν νότον πνέοντα, λέγετε ὅτι καύσων ἔσται, καὶ γίνεται.
12:55. et cum austrum flantem dicitis quia aestus erit et fit
And when ye see the south wind blow, you say: There will heat. And it cometh to pass.
12:55. And when a south wind is blowing, you say, ‘It will be hot.’ And so it is.
12:55. And when [ye see] the south wind blow, ye say, There will be heat; and it cometh to pass.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:55: Job 37:17
John Gill
12:55 And when ye see the south wind blow,.... From the hot countries of Egypt, Ethiopia, and Arabia, which lay south of Judea:
ye say there will be heat; or hot sultry weather, scorching heat, which such a wind brings with it:
and it cometh to pass; generally speaking, as is asserted.
12:5612:56: Կե՛ղծաւորք՝ զերեսս երկնի եւ երկրի գիտէ՛ք փորձել, իսկ զժամանակս զայս զիա՞րդ ո՛չ փորձէք։
56 Կեղծաւորնե՛ր, երկնքի եւ երկրի երեւոյթները քննել գիտէք, իսկ այս ներկայ ժամանակը ինչպէ՞ս չէք քննում:
56 Կե՛ղծաւորներ, երկրի ու երկնքի երեսը քննելը գիտէք, հապա այս ժամանակը ի՞նչպէս չէք քններ»։
Կեղծաւորք, զերեսս երկնի եւ երկրի գիտէք փորձել, իսկ զժամանակս զայս զիա՞րդ ոչ փորձէք:

12:56: Կե՛ղծաւորք՝ զերեսս երկնի եւ երկրի գիտէ՛ք փորձել, իսկ զժամանակս զայս զիա՞րդ ո՛չ փորձէք։
56 Կեղծաւորնե՛ր, երկնքի եւ երկրի երեւոյթները քննել գիտէք, իսկ այս ներկայ ժամանակը ինչպէ՞ս չէք քննում:
56 Կե՛ղծաւորներ, երկրի ու երկնքի երեսը քննելը գիտէք, հապա այս ժամանակը ի՞նչպէս չէք քններ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:5656: Лицемеры! лице земли и неба распознавать умеете, как же времени сего не узнаете?
12:56  ὑποκριταί, τὸ πρόσωπον τῆς γῆς καὶ τοῦ οὐρανοῦ οἴδατε δοκιμάζειν, τὸν καιρὸν δὲ τοῦτον πῶς οὐκ οἴδατε δοκιμάζειν;
12:56. ὑποκριταί, (Separaters-under,"τὸ (to-the-one) πρόσωπον (to-looked-toward) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) οἴδατε (ye-had-come-to-see) δοκιμάζειν, (to-assess-to,"τὸν (to-the-one) καιρὸν (to-a-time) δὲ (moreover) τοῦτον (to-the-one-this) πῶς (unto-whither) οὐκ (not) οἴδατε (ye-had-come-to-see) δοκιμάζειν; (to-assess-to?"
12:56. hypocritae faciem terrae et caeli nostis probare hoc autem tempus quomodo non probatisYou hypocrites, you know how to discern the face of the heaven and of the earth: but how is it that you do not discern this time?
56. Ye hypocrites, ye know how to interpret the face of the earth and the heaven; but how is it that ye know not how to interpret this time?
12:56. You hypocrites! You discern the face of the heavens, and of the earth, yet how is it that you do not discern this time?
12:56. [Ye] hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?
hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time:

56: Лицемеры! лице земли и неба распознавать умеете, как же времени сего не узнаете?
12:56  ὑποκριταί, τὸ πρόσωπον τῆς γῆς καὶ τοῦ οὐρανοῦ οἴδατε δοκιμάζειν, τὸν καιρὸν δὲ τοῦτον πῶς οὐκ οἴδατε δοκιμάζειν;
12:56. hypocritae faciem terrae et caeli nostis probare hoc autem tempus quomodo non probatis
You hypocrites, you know how to discern the face of the heaven and of the earth: but how is it that you do not discern this time?
12:56. You hypocrites! You discern the face of the heavens, and of the earth, yet how is it that you do not discern this time?
12:56. [Ye] hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?
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Adam Clarke: Commentary on the Bible - 1831
12:56: This time? - Can ye not discover from the writings of the prophets, and from the events which now take place, that this is the time of the Messiah, and that I am the very person foretold by them?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:56: ye can: Ch1 12:32; Mat 11:25, Mat 16:3, Mat 24:32, Mat 24:33
that: Luk 19:42-44; Dan 9:24-26; Hag 2:7; Mal 3:1, Mal 4:2; Act 3:24-26; Gal 4:4
John Gill
12:56 Ye hypocrites,.... A word often used of the Scribes and Pharisees, and which suggests, that there were such in company, to whom Christ more especially directs his discourse; and this may be the rather thought, since much the like things are said by him to the Pharisees, with the Sadducees, in Mt 16:1 and the same appellation is given them there, as here:
ye can discern the face of the sky, and of the earth; from the appearance of the sky, they could tell how it would be with the earth, and the inhabitants of it, whether they should have dry or wet weather, heat or cold:
but how is it that ye do not discern this time? that this is the time of the Messiah's coming, and that it is the accepted time, and day of salvation, if ye receive him, and believe in him; and a time of vengeance, if ye reject him: this might have been discerned by the prophecies of the Old Testament, which fix the characters of the Messiah, and the time of his coming; and describe the manners of the men of that generation, in which he should come: and point out both their happiness and their ruin; as also by the doctrines they heard Christ preach, and especially by the miracles which were wrought by him, it might have been known he was come.
John Wesley
12:56 How do ye not discern this season - Of the Messiah's coming, distinguishable by so many surer signs.
Robert Jamieson, A. R. Fausset and David Brown
12:56 how . . . not discern, &c.--unable to perceive what a critical period that was for the Jewish Church.
12:5712:57: Ընդէ՞ր եւ յանձանց իսկ ո՛չ ընտրեցէք զարժանն[1312]։ [1312] Բազումք. Ոչ ընտրէք զարժանն։
57 Ինչո՞ւ դուք անձնապէս արժանին չէք ընտրում:
57 «Եւ ինչո՞ւ դուք ձեզմէ չէք որոշեր իրաւունքը։
Ընդէ՞ր եւ յանձանց իսկ ոչ ընտրէք զարժանն:

12:57: Ընդէ՞ր եւ յանձանց իսկ ո՛չ ընտրեցէք զարժանն[1312]։
[1312] Բազումք. Ոչ ընտրէք զարժանն։
57 Ինչո՞ւ դուք անձնապէս արժանին չէք ընտրում:
57 «Եւ ինչո՞ւ դուք ձեզմէ չէք որոշեր իրաւունքը։
zohrab-1805▾ eastern-1994▾ western am▾
12:5757: Зачем же вы и по самим себе не судите, чему быть должно?
12:57  τί δὲ καὶ ἀφ᾽ ἑαυτῶν οὐ κρίνετε τὸ δίκαιον;
12:57. Τί (To-what-one) δὲ (moreover) καὶ (and) ἀφ' (off) ἑαυτῶν (of-selves) οὐ (not) κρίνετε (ye-separate) τὸ (to-the-one) δίκαιον; (to-course-belonged?"
12:57. quid autem et a vobis ipsis non iudicatis quod iustum estAnd why, even of yourselves, do you not judge that which is just?
57. And why even of yourselves judge ye not what is right?
12:57. And why do you not, even among yourselves, judge what is just?
12:57. Yea, and why even of yourselves judge ye not what is right?
Yea, and why even of yourselves judge ye not what is right:

57: Зачем же вы и по самим себе не судите, чему быть должно?
12:57  τί δὲ καὶ ἀφ᾽ ἑαυτῶν οὐ κρίνετε τὸ δίκαιον;
12:57. quid autem et a vobis ipsis non iudicatis quod iustum est
And why, even of yourselves, do you not judge that which is just?
12:57. And why do you not, even among yourselves, judge what is just?
12:57. Yea, and why even of yourselves judge ye not what is right?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:57: And why - judge ye - Even without the express declarations of the prophets, ye might, from what ye see and hear yourselves, discern that God has now visited his people in such a manner as he never did before.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:57: Deu 32:29; Mat 15:10-14, Mat 21:21, Mat 21:32; Act 2:40, Act 13:26-38; Co1 11:14
Geneva 1599
12:57 (15) Yea, and why even of yourselves judge ye not what is right?
(15) Men that are blinded with the love of themselves, and therefore are detestable and stubborn, will bear the punishment of their folly.
John Gill
12:57 Yea, and why even of yourselves,.... From their own observation, as in discerning the signs of the weather; in a rational way, by the light of reason, and according to the dictates of their own consciences; by what they themselves saw and heard; by the signs and wonders which were done, they might have concluded, that now was the time of the Messiah's coming; and that he was come, and that Jesus of Nazareth was he: this was as easy, by observation, to be discerned, as the face of the sky was; even of themselves, without any hints or directions from others:
judge ye not what is right? or "truth", as the Syriac and Persic versions render it; concerning the present time, the coming of the Messiah, and the accomplishment of the promises and prophecies of the Old Testament in him: or why do ye not of yourselves judge, what is fit and right to be done between man and man, without going to law? and that, in cases which are plain and clear, the consequences of which may be as easily discerned, as what weather it will be by the signs in the heavens; to which sense the following words incline.
John Wesley
12:57 Why even of yourselves, without any external sign, judge ye not what is right? - Why do ye not discern and acknowledge the intrinsic excellence of my doctrine?
Robert Jamieson, A. R. Fausset and David Brown
12:57 why even of yourselves, &c.--They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.
12:5812:58: Յորժամ երթայցես ընդ ոսոխի՛ քում առ իշխան, ՚ի ճանապարհի՛ տուր զհաշիւն զերծանել ՚ի նմանէ. զի գուցէ քարշիցէ՛ զքեզ առ դատաւորն, եւ դատաւորն մատնիցէ դահճի՛, եւ դահիճն արկանիցէ ՚ի բա՛նտ[1313]։ [1313] Ոմանք. Առ իշխանն... մատնիցէ զքեզ դահճի։
58 Երբ քո թշնամու հետ գնաս իշխանի մօտ, ճանապարհին հաշիւդ մաքրի՛ր, որ նրանից ազատուես, որովհետեւ գուցէ նա քեզ քարշ տայ դատաւորի մօտ, եւ դատաւորը քեզ բանտապահի ձեռքը յանձնի, եւ բանտապահն էլ՝ բանտ նետի:
58 Երբ դուն քու ոսոխիդ հետ իշխանին երթալու ըլլաս, ճամբուն մէջ անկէ ազատուելու ջանք ըրէ, որ չըլլայ թէ քեզ դատաւորին առջեւ քաշէ ու դատաւորը դահիճին ձեռքը տայ քեզ ու դահիճն ալ բանտը դնէ։
Յորժամ երթայցես ընդ ոսոխի քում առ իշխան, ի ճանապարհի տուր զհաշիւն զերծանել ի նմանէ. զի գուցէ քարշիցէ զքեզ առ դատաւորն, եւ դատաւորն մատնիցէ դահճի, եւ դահիճն արկանիցէ ի բանտ:

12:58: Յորժամ երթայցես ընդ ոսոխի՛ քում առ իշխան, ՚ի ճանապարհի՛ տուր զհաշիւն զերծանել ՚ի նմանէ. զի գուցէ քարշիցէ՛ զքեզ առ դատաւորն, եւ դատաւորն մատնիցէ դահճի՛, եւ դահիճն արկանիցէ ՚ի բա՛նտ[1313]։
[1313] Ոմանք. Առ իշխանն... մատնիցէ զքեզ դահճի։
58 Երբ քո թշնամու հետ գնաս իշխանի մօտ, ճանապարհին հաշիւդ մաքրի՛ր, որ նրանից ազատուես, որովհետեւ գուցէ նա քեզ քարշ տայ դատաւորի մօտ, եւ դատաւորը քեզ բանտապահի ձեռքը յանձնի, եւ բանտապահն էլ՝ բանտ նետի:
58 Երբ դուն քու ոսոխիդ հետ իշխանին երթալու ըլլաս, ճամբուն մէջ անկէ ազատուելու ջանք ըրէ, որ չըլլայ թէ քեզ դատաւորին առջեւ քաշէ ու դատաւորը դահիճին ձեռքը տայ քեզ ու դահիճն ալ բանտը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:5858: Когда ты идешь с соперником своим к начальству, то на дороге постарайся освободиться от него, чтобы он не привел тебя к судье, а судья не отдал тебя истязателю, а истязатель не вверг тебя в темницу.
12:58  ὡς γὰρ ὑπάγεις μετὰ τοῦ ἀντιδίκου σου ἐπ᾽ ἄρχοντα, ἐν τῇ ὁδῶ δὸς ἐργασίαν ἀπηλλάχθαι ἀπ᾽ αὐτοῦ, μήποτε κατασύρῃ σε πρὸς τὸν κριτήν, καὶ ὁ κριτής σε παραδώσει τῶ πράκτορι, καὶ ὁ πράκτωρ σε βαλεῖ εἰς φυλακήν.
12:58. ὡς (As) γὰρ (therefore) ὑπάγεις (thou-lead-under) μετὰ (with) τοῦ (of-the-one) ἀντιδίκου (of-ever-a-one-coursed) σου (of-thee) ἐπ' (upon) ἄρχοντα, (to-a-firsting) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way,"δὸς (thou-should-have-had-given) ἐργασίαν (to-a-working-unto) ἀπηλλάχθαι (to-have-had-come-to-be-othered-off) [ἀπ'] "[off]"αὐτοῦ, (of-it,"μή (lest) ποτε (whither-also) κατασύρῃ (it-might-have-dragged-down) σε (to-thee) πρὸς (toward) τὸν (to-the-one) κριτήν, (to-a-separater,"καὶ (and) ὁ (the-one) κριτής (a-separater) σε (to-thee) παραδώσει (it-shall-give-beside) τῷ (unto-the-one) πράκτορι, (unto-a-practitioner,"καὶ (and) ὁ (the-one) πράκτωρ (a-practitioner) σε (to-thee) βαλεῖ (it-shall-cast) εἰς (into) φυλακήν. (to-a-guarding)
12:58. cum autem vadis cum adversario tuo ad principem in via da operam liberari ab illo ne forte trahat te apud iudicem et iudex tradat te exactori et exactor mittat te in carceremAnd when thou goest with thy adversary to the prince, whilst thou art in the way, endeavour to be delivered from him: lest perhaps he draw thee to he judge, and the judge deliver thee to the exacter, and the exacter cast thee into prison.
58. For as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him; lest haply he hale thee unto the judge, and the judge shall deliver thee to the officer, and the officer shall cast thee into prison.
12:58. So, when you are going with your adversary to the ruler, while you are on the way, make an effort to be freed from him, lest perhaps he may lead you to the judge, and the judge may deliver you to the officer, and the officer may cast you into prison.
12:58. When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison:

58: Когда ты идешь с соперником своим к начальству, то на дороге постарайся освободиться от него, чтобы он не привел тебя к судье, а судья не отдал тебя истязателю, а истязатель не вверг тебя в темницу.
12:58  ὡς γὰρ ὑπάγεις μετὰ τοῦ ἀντιδίκου σου ἐπ᾽ ἄρχοντα, ἐν τῇ ὁδῶ δὸς ἐργασίαν ἀπηλλάχθαι ἀπ᾽ αὐτοῦ, μήποτε κατασύρῃ σε πρὸς τὸν κριτήν, καὶ ὁ κριτής σε παραδώσει τῶ πράκτορι, καὶ ὁ πράκτωρ σε βαλεῖ εἰς φυλακήν.
12:58. cum autem vadis cum adversario tuo ad principem in via da operam liberari ab illo ne forte trahat te apud iudicem et iudex tradat te exactori et exactor mittat te in carcerem
And when thou goest with thy adversary to the prince, whilst thou art in the way, endeavour to be delivered from him: lest perhaps he draw thee to he judge, and the judge deliver thee to the exacter, and the exacter cast thee into prison.
12:58. So, when you are going with your adversary to the ruler, while you are on the way, make an effort to be freed from him, lest perhaps he may lead you to the judge, and the judge may deliver you to the officer, and the officer may cast you into prison.
12:58. When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
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
12:58: When thou goest with thine adversary - This and the next verse are a part of our Lord's sermon upon the mount. See them explained Mat 5:25, Mat 5:26 (note). St. Luke is very particular in collecting and relating every word and action of our blessed Lord, but seldom gives them in the order of time in which they were spoken or done. See the Preface to this Gospel.
Give diligence - Δος εργασιαν, Give labor, do every thing in thy power to get free before a suit commences.
The officer - Πρακτωρ properly signifies such an officer as was appointed to levy the fines imposed by the law for a violation of any of its precepts. See Kypke.
Albert Barnes: Notes on the Bible - 1834
12:58: See the notes at Mat 5:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:58: thou goest: Pro 25:8, Pro 25:9; Mat 5:23-26
give: Luk 14:31, Luk 14:32; Gen. 32:3-28; 1Sam. 25:18-35; Job 22:21, Job 23:7; Psa 32:6; Pro 6:1-5; Isa 55:6; Co2 6:2; Heb 3:7-13
the judge: Luk 13:24-28; Job 36:17, Job 36:18; Psa 50:22
into: Mat 18:30; Pe1 3:19; Rev 20:7
Geneva 1599
12:58 When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the (o) officer, and the officer cast thee into prison.
(o) To him that has to demand and gather the fines from those who were fined at the discretion of the court, people who had wrongly troubled men: moreover, the magistrate's officers make those who are condemned pay what they owe, yea and often if they are obstinate, they not only take the fine, but also imprison them.
John Gill
12:58 When thou goest with thine adversary,.... The creditor, as the Persic version, and who is the prosecutor, that has commenced a suit of law against another, in order to obtain his right: for Christ is here speaking of a bad man, that will not pay his just debts, so that his creditor is obliged to prosecute him, and have him to the
magistrate; ruler, or prince; the Nasi, or prince of the sanhedrim, who sat as judge there: as thou art in the way; going along with the creditor, or prosecutor, to the court of judicature;
give diligence that thou mayest be delivered from him. The Persic version renders it, "give him the money"; and the Arabic version, "give what thou owest"; and the Syriac version, "give the gain"; or pay the interest, about which the dispute is, and so escape out of his hands; lest when the matter is brought into court, sentence should be given, to pay both interest and principal, with all costs and charges; or however, make up matters with him, satisfy him in some way or other, before things are brought to an extremity:
lest he hale thee to the judge; the same that is called the magistrate, or prince before, that sits chief upon the bench, hears and tries causes, and passes sentence:
and the judge deliver thee to the officer: who upon hearing the matter in difference, and giving the cause against the defendant, and for the prosecutor, delivers the debtor into the hands of a proper officer, in order to commit him to prison: the word rendered "officer", signifies an exactor of debts, or fines, and was one that obliged such as were cast, to do what the judge appointed to be done: in the Septuagint on Is 3:12 it answers to an "oppressor"; and such men were wont to use rigour, to bring persons to the payment of their debts, or fines:
and the officer cast thee into prison; which he had power to do, when committed into his hands by the judge, in case the sentence pronounced was not immediately complied with; See Gill on Mt 5:25.
John Wesley
12:58 When thou art going - As if he had said, And ye have not a moment to lose. For the executioners of God's vengeance are at hand. And when he hath once delivered you over to them, ye are undone for ever. Mt 5:25.
Robert Jamieson, A. R. Fausset and David Brown
12:58 When thou goest, &c.--(See on Mt 5:25-26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.
12:5912:59: Ասե՛մ քեզ, ո՛չ ելանիցես անտի՝ մինչեւ հատուցանիցես զյետի՛ն բնիոնն[1314]։[1314] Ոմանք. Զյետին բնւոնն։
59 Ասում եմ քեզ, այնտեղից դուրս չես գայ, մինչեւ որ չվճարես վերջին գրոշը»:
59 Քեզի կ’ըսեմ, բնաւ պիտի չելլես անկէ, մինչեւ վերջին լուման չվճարես»։
Ասեմ քեզ, ոչ ելանիցես անտի մինչեւ հատուցանիցես զյետին բնիոնն:

12:59: Ասե՛մ քեզ, ո՛չ ելանիցես անտի՝ մինչեւ հատուցանիցես զյետի՛ն բնիոնն[1314]։
[1314] Ոմանք. Զյետին բնւոնն։
59 Ասում եմ քեզ, այնտեղից դուրս չես գայ, մինչեւ որ չվճարես վերջին գրոշը»:
59 Քեզի կ’ըսեմ, բնաւ պիտի չելլես անկէ, մինչեւ վերջին լուման չվճարես»։
zohrab-1805▾ eastern-1994▾ western am▾
12:5959: Сказываю тебе: не выйдешь оттуда, пока не отдашь и последней полушки.
12:59  λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως καὶ τὸ ἔσχατον λεπτὸν ἀποδῶς.
12:59. λέγω (I-forth) σοι, (unto-thee,"οὐ (not) μὴ (lest) ἐξέλθῃς (thou-might-have-had-came-out) ἐκεῖθεν (thither-from) ἕως (unto-if-which) καὶ (and) τὸ (to-the-one) ἔσχατον (to-most-bordered) λεπτὸν (to-peeled) ἀποδῷς. (thou-might-have-had-given-off)
12:59. dico tibi non exies inde donec etiam novissimum minutum reddasI say to thee, thou shalt not go out thence until thou pay the very last mite.
59. I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite.
12:59. I tell you, you will not depart from there, until you have paid the very last coin.”
12:59. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
I tell thee, thou shalt not depart thence, till thou hast paid the very last mite:

59: Сказываю тебе: не выйдешь оттуда, пока не отдашь и последней полушки.
12:59  λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως καὶ τὸ ἔσχατον λεπτὸν ἀποδῶς.
12:59. dico tibi non exies inde donec etiam novissimum minutum reddas
I say to thee, thou shalt not go out thence until thou pay the very last mite.
12:59. I tell you, you will not depart from there, until you have paid the very last coin.”
12:59. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:59: Till thou hast paid the very last mite - And when can this be, if we understand the text spiritually? Can weeping, wailing, and gnashing of teeth, pay to Divine justice the debt a sinner has contracted? This is impossible: let him who readeth understand.
The subject of the 47th and 48th verses has been greatly misunderstood, and has been used in a very dangerous manner. Many have thought that their ignorance of Divine things would be a sufficient excuse for their crimes; and, that they might have but few stripes, they voluntarily continued in ignorance. But such persons should know that God will judge them for the knowledge they might have received, but refused to acquire. No criminal is excused because he has been ignorant of the laws of his country, and so transgressed them, when it can be proved that those very laws have been published throughout the land. Much knowledge is a dangerous thing if it be not improved; as this will greatly aggravate the condemnation of its possessor. Nor will it avail a person, in the land of light and information, to be ignorant, as he shall be judged for what he might have known; and, perhaps, in this case, the punishment of this voluntarily ignorant man will be even greater than that of the more enlightened; because his crimes are aggravated by this consideration, that he refused to have the light, that he might neither be obliged to walk in the light, nor account for the possession of it. So we find that the plea of ignorance is a mere refuge of lies, and none can plead it who has the book of God within his reach, and lives in a country blessed with the preaching of the Gospel of Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:59: thou shalt: Luk 16:26; Mat 18:34, Mat 25:41, Mat 25:46; Th2 1:3
mite: Mar 12:42 *marg.
John Gill
12:59 I tell thee,.... The Syriac version before these words, prefixes an "Amen", or "verily", for the sake of the stronger affirmation, which seems to be taken from Mt 5:26
thou shalt not depart thence; get out of prison:
till thou hast paid the very last mite: of the sum in debate, which was what the Jews call a "prutah", and that was the eighth part of an Italian farthing, and half a common farthing; See Gill on Mk 12:42, with this agrees what Mainonides says (y), that
"when he that lends, requires what he has lent, though he is rich, and the borrower is distressed, and straitened for food, there is no mercy showed him in judgment, but his debt is, demanded of him, , "unto the last prutah, or mite".''
(y) Hilchot M. vah. c. 1. sect. 4.
John Wesley
12:59 A mite - was about the third part of a farthing sterling.