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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The conversion of Zaccheus the publican at Jericho, ver. 1-10. II. The parable of the pounds which the king entrusted with his servants, and of his rebellious citizens, ver. 11-27. III. Christ's riding in triumph (such triumph as it was) into Jerusalem; and his lamentation in prospect of the ruin of that city, ver. 28-44. IV. His teaching in the temple, and casting the buyers and sellers out of it, ver. 45-48.
Adam Clarke: Commentary on the Bible - 1831
The conversion of Zaccheus, Luk 19:1-10. The parable of the nobleman, his ten servants, and the ten pounds, vv. 11-27. Christ sends his disciples for a colt on which he rides into Jerusalem, Luk 19:28-40. He weeps over the city, and foretells its destruction, Luk 19:41-44. Goes into the temple, and casts out the buyers and sellers, Luk 19:45, Luk 19:46. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, Luk 19:47, Luk 19:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 19:1, Of Zacchaeus a publican; Luk 19:11, The ten pieces of money; Luk 19:28, Christ rides into Jerusalem with triumph; Luk 19:41, weeps over it; Luk 19:45, drives the buyers and sellers out of the temple; Luk 19:47, teaching daily in it. The rulers seek to destroy him, but fear the people.
19:119:1: Եւ մտեալ շրջէ՛ր ընդ Երիքով։
1 Եւ Յիսուս մտել էր Երիքով ու շրջում էր:
19 Օր մը Յիսուս Երիքովի մէջէն կ’անցնէր։
Եւ մտեալ շրջէր ընդ Երիքով:

19:1: Եւ մտեալ շրջէ՛ր ընդ Երիքով։
1 Եւ Յիսուս մտել էր Երիքով ու շրջում էր:
19 Օր մը Յիսուս Երիքովի մէջէն կ’անցնէր։
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19:11: Потом [Иисус] вошел в Иерихон и проходил через него.
19:1  καὶ εἰσελθὼν διήρχετο τὴν ἰεριχώ.
19:1. Καὶ (And) εἰσελθὼν (having-had-came-into) διήρχετο ( it-was-coming-through ) τὴν (to-the-one) Ἰερειχώ. (to-a-Hiereicho)
19:1. et ingressus perambulabat HierichoAnd entering he walked through Jericho.
1. And he entered and was passing through Jericho.
19:1. And having entered, he walked through Jericho.
19:1. And [Jesus] entered and passed through Jericho.
And [Jesus] entered and passed through Jericho:

1: Потом [Иисус] вошел в Иерихон и проходил через него.
19:1  καὶ εἰσελθὼν διήρχετο τὴν ἰεριχώ.
19:1. et ingressus perambulabat Hiericho
And entering he walked through Jericho.
19:1. And having entered, he walked through Jericho.
19:1. And [Jesus] entered and passed through Jericho.
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
1-4: История Закхея мытаря составляет особенность Евангелия Луки: у других евангелистов она не сообщается. Когда Господь, направляясь в Иерусалим, проходил через Иерихон (об Иерихоне см. Мф XX, 29), то начальник местных мытарей (в Иерихоне получалось немало пошлин с производства и от вывоза бальзама и потому было несколько мытарей), человек богатый, по имени Закхей (с евр. - чистый), очевидно, иудей, старался увидеть между проходившими Иисуса. - (Кто Он, - т. е. кто из проходящих именно Иисус). Но это ему не удавалось, потому что он был мал ростом. - Забежав вперед, - т. е. в ту улицу, которую еще Христос не прошел, но должен был пройти, (по лучшему чтению: eiV emprosqen, а по Т. R. просто emprosqen). - Взлез на смоковницу - дерево это, очевидно, было довольно высокое. - Мимо нее. В греч. тексте стоит слово di ekeinhV, но предлог dia здесь лишний: его нет в лучших кодексах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And Jesus entered and passed through Jericho. 2 And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. 4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. 8 And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. 9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost.

Many, no doubt, were converted to the faith of Christ of whom no account is kept in the gospels; but the conversion of some, whose case had something in it extraordinary, is recorded, as this of Zaccheus. Christ passed through Jericho, v. 1. This city was build under a curse, yet Christ honoured it with his presence, for the gospel takes away the curse. Though it ought not to have been built, yet it was not therefore a sin to live in it when it was built. Christ was now going from the other side Jordan to Bethany near Jerusalem, to raise Lazarus to life; when he was going to do one good work he contrived to do many by the way. He did good both to the souls and to the bodies of people; we have here an instance of the former. Observe,

I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai was a common name among the Jews; they had a famous rabbi, much about this time, of that name. Observe, 1. His calling, and the post he was in: He was the chief among the publicans, receiver-general; other publicans were officers under him; he was, as some think, farmer of the customs. We often read of publicans coming to Christ; but here was one that was chief of the publicans, was in authority, that enquired after him. God has his remnant among all sorts. Christ came to save even the chief of publicans. 2. His circumstances in the world were very considerable: He was rich. The inferior publicans were commonly men of broken fortunes, and low in the world; but he that was chief of the publicans had raised a good estate. Christ had lately shown how hard it is for rich people to enter into the kingdom of God, yet presently produces an instance on one rich man that had been lost, and was found, and that not as the prodigal by being reduced to want.

II. How he came in Christ's way, and what was the occasion of his acquaintance with him. 1. He had a great curiosity to see Jesus, what kind of a man he was, having heard great talk of him, v. 3. It is natural to us to come in sight, if we can, of those whose fame has filled our ears, as being apt to imagine there is something extraordinary in their countenances; at least, we shall be able to say hereafter that we have seen such and such great men. But the eye is not satisfied with seeing. We should now seek to see Jesus with an eye of faith, to see who he is; we should address ourselves in holy ordinances with this in our eye, We would see Jesus. 2. He could not get his curiosity gratified in this matter because he was little, and the crowd was great. Christ did not study to show himself, was not carried on men's shoulders (as the pope is in procession), that all men might see him; neither he nor his kingdom came with observation. He did not ride in an open chariot, as princes do, but, as one of us, he was lost in a crowd; for that was the day of his humiliation. Zaccheus was low of stature, and over-topped by all about him, so that he could not get a sight of Jesus. Many that are little of stature have large souls, and are lively in spirit. Who would not rather be a Zaccheus than a Saul, though he was higher by head and shoulders than all about him? Let not those that are little of stature take thought of adding cubits to it. 3. Because he would not disappoint his curiosity he forgot his gravity, as chief of the publicans, and ran before, like a boy, and climbed up into a sycamore-tree, to see him. Note, Those that sincerely desire a sight of Christ will use the proper means for gaining a sight of him, and will break through a deal of difficulty and opposition, and be willing to take pains to see him. Those that find themselves little must take all the advantages they can get to raise themselves to a sight of Christ, and not be ashamed to own that they need them, and all little enough. Let not dwarfs despair, with good help, by aiming high to reach high.

III. The notice Christ took of him, the call he gave him to a further acquaintance (v. 5), and the efficacy of that call, v. 6. 1. Christ invited himself to Zaccheus's house, not doubting of his hearty welcome there; nay, wherever Christ comes, as he brings his own entertainment along with him, so he brings his own welcome; he opens the heart, and inclines it to receive him. Christ looked up into the tree, and saw Zaccheus. He came to look upon Christ, and resolved to take particular notice of him, but little thought of being taken notice of by Christ. That was an honour too great, and too far above his merit, for him to have any thought of. See how Christ prevented him with the blessings of his goodness, and outdid his expectations; and see how he encouraged very weak beginnings, and helped them forward. He that had a mind to know Christ shall be known of him; he that only courted to see him shall be admitted to converse with him. Note, Those that are faithful in a little shall be entrusted with more. And sometimes those that come to hear the word of Christ, as Zaccheus did, only for curiosity, beyond what they thought of, have their consciences awakened, and their hearts changed. Christ called him by name, Zaccheus, for he knows his chosen by name; are they not in his book? He might ask, as Nathanael did (John i. 48), Whence knowest thou me? But before he climbed the sycamore-tree Christ saw him, and knew him. He bade him make haste, and come down. Those that Christ calls must come down, must humble themselves, and not think to climb to heaven by any righteousness of their own; and they must make haste and come down, for delays are dangerous. Zaccheus must not hesitate, but hasten; he knows it is not a matter that needs consideration whether he should welcome such a guest to his house. He must come down, for Christ intends this day to bait at his house, and stay an hour or two with him. Behold, he stands at the door and knocks. 2. Zaccheus was overjoyed to have such an honour put upon his house (v. 6): He made haste, and came down, and received him joyfully; and his receiving him into his house was an indication and token of his receiving him into his heart. Note, When Christ calls to us we must make haste to answer his calls; and when he comes to us we must receive him joyfully. Lift up your heads, O ye gates. We may well receive him joyfully who brings all good along with him, and, when he takes possession of the soul, opens springs of joy there which shall flow to eternity. How often has Christ said to us, Open to me, when we have, with the spouse, made excuses! Cant. v. 2, 3. Zaccheus's forwardness to receive Christ will shame us. We have not now Christ to entertain in our houses, but we have his disciples, and what is done to them he takes as done to himself.

IV. The offence which the people took at this kind greeting between Christ and Zaccheus. Those narrow-souled censorious Jews murmured, saying that he was gone to be a guest with a man that is a sinner, para hamartolo andri--with a sinful man; and were not they themselves sinful men? Was it not Christ's errand into the world to seek and save men that are sinners? But Zaccheus they think to be a sinner above all men that dwelt in Jericho, such a sinner as was not fit to be conversed with. Now this was very unjust to blame Christ for going to his house; for, 1. Though he was a publican, and many of the publicans were bad men, it did not therefore follow that they were all so. We must take heed of condemning men in the lump, or by common fame, for at God's bar every man will be judged as he is. 2. Though he had been a sinner, it did not therefore follow that he was now as bad as he had been; though they knew his past life to be bad, Christ might know his present frame to be good. God allows room for repentance, and so must we. 3. Though he was now a sinner, they ought not to blame Christ for going to him, because he was in no danger of getting hurt by a sinner, but in great hopes of doing good to a sinner; whither should the physician go but to the sick? Yet see how that which is well done may be ill construed.

V. The proofs which Zaccheus gave publicly that, though he had been a sinner, he was now a penitent, and a true convert, v. 8. He does not expect to be justified by his works as the Pharisee who boasted of what he had done, but by his good works he will, through the grace of God, evidence the sincerity of his faith and repentance; and here he declares what his determination was. He made this declaration standing, that he might be seen and heard by those who murmured at Christ for coming to his house; with the mouth confession is made of repentance as well as faith. He stood, which denotes his saying it deliberately and with solemnity, in the nature of a vow to God. He addressed himself to Christ in it, not to the people (they were not to be his judges), but to the Lord, and he stood as it were at his bar. What we do that is good we must do as unto him; we must appeal to him, and approve ourselves to him, in our integrity, in all our good purposes and resolutions. He makes it appear that there is a change in his heart (and that is repentance), for there is a change in his way. His resolutions are of second-table duties; for Christ, upon all occasions, laid great stress on them: and they are such as are suited to his condition and character; for in them will best appear the truth of our repentance.

1. Zaccheus had a good estate, and, whereas he had been in it hitherto laying up treasure for himself, and doing hurt to himself, now he resolves that for the future he will be all towards God, and do good to others with it: Behold, Lord, the half of my goods I give to the poor. Not, "I will give it by my will when I die," but, "I do give it now." Probably he had heard of the command of trial which Christ gave to another rich man to sell what he had, and give to the poor (Matt. xix. 21), and how he broke with Christ upon it. "But so will not I," saith Zaccheus; "I agree to it at the first word; though hitherto I have been uncharitable to the poor, now I will relieve them, and give so much the more for having neglected the duty so long, even the half of my goods." This is a very large proportion to be set apart for works of piety and charity. The Jews used to say that a fifth part of a man's income yearly was very fair to be given to pious uses, and about that share the law directed; but Zaccheus would go much further, and give one moiety to the poor, which would oblige him to retrench all his extravagant expenses, as his retrenching these would enable him to relieve many with his superfluities. If we were but more temperate and self-denying, we should be more charitable; and, were we content with less ourselves, we should have the more to give to them that need. This he mentions here as a fruit of his repentance. Note, It well becomes converts to God to be charitable to the poor.

2. Zaccheus was conscious to himself that he had not gotten all he had honestly and fairly, but some by indirect and unlawful means, and of what he had gotten by such means he promises to make restitution: "If I have taken any thing from any man by false accusation, or if I have wronged any man in the way of my business as a publican, exacting more than was appointed, I promise to restore him four-fold." This was the restitution that a thief was to make, Exod. xxii. 1. (1.) He seems plainly to own that he had done wrong; his office, as a publican, gave him opportunity to do wrong, imposing upon the merchants to curry favour with the government. True penitents will own themselves not only in general guilty before God, but will particularly reflect upon that which has been their own iniquity, and which, by reason of their business and employment in the world, has most easily beset them. (2.) That he had done wrong by false accusation; this was the temptation of the publicans, which John Baptist had warned them of particularly, ch. iii. 14. They had the ear of the government, and every thing would be stretched in favour of the revenue, which gave them an opportunity of gratifying their revenge if they bore a man an ill will. (3.) He promises to restore four-fold, as far as he could recollect or find by his books that he had wronged any man. He does not say, "If I be sued, and compelled to it, I will make restitution" (some are honest when they cannot help it); but he will do it voluntarily: It shall be my own act and deed. Note, Those who are convinced of having done wrong cannot evidence the sincerity of their repentance but by making restitution. Observe, He does not think that his giving half his estate to the poor will atone for the wrong he has done. God hates robbery for burnt-offerings, and we must first do justly and then love mercy. It is no charity, but hypocrisy, to give that which is none of our own; and we are not to reckon that our own which we have not come honestly by, nor that our own which is not so when all our debts are paid, and restitution made for wrong done.

VI. Christ's approbation and acceptance of Zaccheus's conversion, by which also he cleared himself from any imputation in going to be a guest with him, v. 9, 10.

1. Zaccheus is declared to be now a happy man. Now he is turned from sin to God; now he has bidden Christ welcome to his house, and is become an honest, charitable, good man: This day is salvation come to this house. Now that he is converted he is in effect saved, saved from his sins, from the guilt of them, from the power of them; all the benefits of salvation are his. Christ is come to his house, and, where Christ comes, he brings salvation along with him. He is, and will be, the Author of eternal salvation to all that own him as Zaccheus did. Yet this is not all. Salvation this day comes to his house. (1.) When Zaccheus becomes a convert, he will be, more than he had been, a blessing to his house. He will bring the means of grace and salvation to his house, for he is a son of Abraham indeed now, and therefore, like Abraham, will teach his household to keep the way of the Lord. He that is greedy of gain troubles his own house, and brings a curse upon it (Hab. ii. 9), but he that is charitable to the poor does a kindness to his own house, and brings a blessing upon it and salvation to it, temporal at least, Ps. cxii. 3. (2.) When Zaccheus is brought to Christ himself his family also become related to Christ, and his children are admitted members of his church, and so salvation comes to his house, for that he is a son of Abraham, and therefore interested in God's covenant with Abraham, that blessing of Abraham which comes upon the publicans, upon the Gentiles, through faith, that God will be a God to them and to their children; and therefore, when he believes, salvation comes to his house, as the gaoler's to whom it was said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house, Acts xvi. 31. Zaccheus is by birth a son of Abraham, but, being a publican, he was deemed a heathen; they are put upon a level, Matt. xviii. 17. And as such the Jews were shy of conversing with him, and expected Christ should be so; but he shows that, being a true penitent, he is become rectus in curia--upright in court, as good a son of Abraham as if he had never been an publican, which therefore ought not to be mentioned against him.

2. What Christ had done to make him, in particular, a happy man, was consonant to the great design and intention of his coming into the world, v. 10. With the same argument he had before justified his conversing with publicans, Matt. ix. 13. There he pleaded that he came to call sinners to repentance; now that he came to seek and save that which was lost, to apololos--the lost thing. Observe, (1.) The deplorable case of the sons of men: they were lost; and here the whole race of mankind is spoken of as one body. Note, The whole world of mankind, by the fall, is become a lost world: lost as a city is lost when it has revolted to the rebels, as a traveller is lost when he has missed his way in a wilderness, as a sick man is lost when his disease is incurable, or as a prisoner is lost when sentence is passed upon him. (2.) The gracious design of the Son of God: he came to seek and save, to seek in order to saving. He came from heaven to earth (a long journey), to seek that which was lost (which had wandered and gone astray), and to bring it back (Matt. xviii. 11, 12), and to save that which was lost, which was perishing, and in a manner destroyed and cut off. Christ undertook the cause when it was given up for lost: undertook to bring those to themselves that were lost to God and all goodness. Observe, Christ came into this lost world to seek and save it. His design was to save, when there was not salvation in any other. In prosecution of that design, he sought, took all probable means to effect that salvation. He seeks those that were not worth seeking to; he seeks those that sought him not, and asked not for him, as Zaccheus here.
Adam Clarke: Commentary on the Bible - 1831
19:1: Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, Luk 19:5, was in it.
Albert Barnes: Notes on the Bible - 1834
19:1: And Jesus entered ... - See the notes at Mat 20:29. This means, perhaps, "he was passing" through Jericho when Zacchaeus saw him. His house was "in" Jericho.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: Jericho: Jos 2:1, Jos 6:1-25, Jos 6:26, Jos 6:27; Kg1 16:34; Kg2 2:18-22
Geneva 1599
19:1 And (1) [Jesus] entered and passed through Jericho.
(1) Christ especially guides by his grace those who seem to be furthest from it.
John Gill
19:1 And Jesus entered, and passed through Jericho. Though the word "Jesus" is not in the original text it is rightly supplied in our version; as it is also in the Syriac, Persic, Ethiopic versions; for of him the words are manifestly spoken: after he had healed the blind man he met with near to Jericho, he entered into it, but made no stay in it, passed through it at once without stopping, though a very populous city; but here he had no work, either to perform miracles, or to convert sinners; though both, before he entered, and after he passed through it.
John Wesley
19:1 He passed through Jericho - So that Zaccheus must have lived near the end of the town: the tree was in the town itself. And he was rich - These words seem to refer to the discourse in the last chapter, Lk 18:24-27, particularly to Lk 18:27. Zaccheus is a proof, that it is possible by the power of God for even a rich man to enter into the kingdom of heaven.
19:219:2: Եւ ահա՝ ա՛յր մի անուն կոչեցեալ Զակքէ՛ոս. եւ նա էր մաքսապե՛տ. եւ ինքն մեծատո՛ւն[1427]. [1427] Ոմանք. Զաքէոս։ Ոմանք. Եւ ինքն էր մեծատուն։
2 Եւ ահա մի մարդ, Զակքէոս անունով, որ մաքսապետ էր ու մեծահարուստ,
2 Ահա մարդ մը, Զաքէոս անունով, որ մաքսապետ ու հարուստ էր,
Եւ ահա այր մի անուն կոչեցեալ Զակքէոս, եւ նա էր մաքսապետ եւ ինքն մեծատուն:

19:2: Եւ ահա՝ ա՛յր մի անուն կոչեցեալ Զակքէ՛ոս. եւ նա էր մաքսապե՛տ. եւ ինքն մեծատո՛ւն[1427].
[1427] Ոմանք. Զաքէոս։ Ոմանք. Եւ ինքն էր մեծատուն։
2 Եւ ահա մի մարդ, Զակքէոս անունով, որ մաքսապետ էր ու մեծահարուստ,
2 Ահա մարդ մը, Զաքէոս անունով, որ մաքսապետ ու հարուստ էր,
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19:22: И вот, некто, именем Закхей, начальник мытарей и человек богатый,
19:2  καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος.
19:2. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἀνὴρ (a-man) ὀνόματι (unto-a-name) καλούμενος (being-called-unto) Ζακχαῖος, (a-Zakchaios) καὶ (and) αὐτὸς (it) ἦν (it-was) ἀρχιτελώνης (a-first-limit-purchaser) καὶ (and) αὐτὸς (it) πλούσιος: (wealth-belonged)
19:2. et ecce vir nomine Zaccheus et hic erat princeps publicanorum et ipse divesAnd behold, there was a man named Zacheus, who was the chief of the publicans: and he was rich.
2. And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich.
19:2. And behold, there was a man named Zacchaeus. And he was the leader of the tax collectors, and he was wealthy.
19:2. And, behold, [there was] a man named Zacchaeus, which was the chief among the publicans, and he was rich.
And, behold, [there was] a man named Zacchaeus, which was the chief among the publicans, and he was rich:

2: И вот, некто, именем Закхей, начальник мытарей и человек богатый,
19:2  καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος.
19:2. et ecce vir nomine Zaccheus et hic erat princeps publicanorum et ipse dives
And behold, there was a man named Zacheus, who was the chief of the publicans: and he was rich.
19:2. And behold, there was a man named Zacchaeus. And he was the leader of the tax collectors, and he was wealthy.
19:2. And, behold, [there was] a man named Zacchaeus, which was the chief among the publicans, and he was rich.
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
19:2: Zaccheus - It is not unlikely that this person was a Jew by birth, see Luk 19:9; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, Luk 19:7.
Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho.
He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial.
Albert Barnes: Notes on the Bible - 1834
19:2: A man named Zacchaeus - The name Zacchaeus is Hebrew, and shows that this man was a "Jew." The Hebrew name properly means "pure," and is the same as Zacchai in Ezr 2:9; Neh 7:14. The publicans, therefore, were not all foreigners.
Chief among the publicans - Who presided over other tax-gatherers, or who "received" their collections and transmitted them to the Roman government.
He was rich - Though this class of people was despised and often infamous, yet it seems that they were sometimes wealthy. They sustained, however, the general character of "sinners," because they were particularly odious in the eyes of the Jews. See Luk 19:7. The evangelist has thought it worthy of record that he was rich, perhaps, because it was so unlikely that a "rich man" should follow so poor and despised a personage as Jesus of Nazareth, and because it was so unusual a thing during his personal ministry. Not many rich were called, but God chiefly chose the poor of this world Compare Co1 1:26-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: the chief: Αρχιτελωνης [Strong's G754], rather, "a chief publican," or tax gatherer. Probably Zacchaeus, who appears from his name to have been a Jew, farmed the Rev_enue of the district around Jericho, having others under him, who either rented of him smaller portions, or were employed as servants to collect the taxes.
and he: Luk 18:24-27; Ch2 17:5, Ch2 17:6
Geneva 1599
19:2 And, behold, [there was] a man named Zacchaeus, which was the (a) chief among the publicans, and he was rich.
(a) The overseer and head of the publicans who were there together: for the publicans were divided into companies, as we may gather from many places in the orations of Cicero.
John Gill
19:2 And behold there was a man named Zacchaeus,.... Or "Zaccai", a name in use among the Jews; see Ezra 2:9. We often read of , "Rabbi Zaccai", or "Zacchaeus" (a), and very frequently of R. Jochanan ben Zaccai, a famous doctor that lived in the times of Christ, and even till after the destruction of Jerusalem. The Jews also make mention of one R. Zaccai, a prince of the seed of David the king, in later times (b). So that this man, as appears by his name, was a Jew, though some have thought him to have been a Gentile (c), perhaps because of his employment: but it does not follow from thence; for there were Jews that were publicans, as Levi, or Matthew, afterwards one of Christ's disciples; and also in Jewish writings, mention is made, as of , "a stranger", or "a Gentile publican" (d), so likewise of , "an Israelite publican" (e); and such an one was Zacchaeus, as follows:
which was chief among the publicans; the head of them in that place, to whom the rest brought the tax, tribute, or toll; he was the receiver general of the tax: at the toll booths, at bridges, for people's going over the water, there was , "the greater publican", and , "the lesser publican" (f), who was deputy to the other. What sort of tax Zacchaeus was concerned in collecting, is not certain; however, he was a principal man in this employ, and had got great riches by it.
And he was rich; was a person of figure among the publicans, and of substance, which he had gained in his post. And though the instances of rich men being called by grace are few, yet there have been some; and the rather this circumstance is mentioned, because it had been observed in the preceding chapter, how difficult, but not impossible, as this instance proves, it was for rich men to enter into the kingdom of God.
(a) T. Bab. Megilla, fol. 27. 2. & Yebamot, fol. 77. 2. Nazir, fol. 38. 1. & Nidda, fol. 41. 2. & Juchasin, fol. 90. 2. (b) R. Benjamin Itinerar. p. 61, 94. (c) Tertull. contr. Marcion. l. 4. c. 37. (d) T. Bab. Bava Kama, fol. 113. 1. (e) Maimon. & Bartenora in Misn. Bava Kama, c. 10. sect. 1. (f) T. Bab. Sabbat, fol. 78. 2.
John Wesley
19:2 The chief of the publicans - What we would term, commissioner of the customs. A very honourable as well as profitable place.
Robert Jamieson, A. R. Fausset and David Brown
19:2 ZACCHEUS THE PUBLICAN. (Lk 19:1-10)
chief among the publicans--farming a considerable district, with others under him.
rich--Ill-gotten riches some of it certainly was. (See on Lk 19:8.)
19:319:3: եւ խնդրէր տեսանել՝ թէ ո՞վ իցէ Յիսուս, եւ ո՛չ կարէր ՚ի բազմութենէն, զի կա՛րճ էր հասակաւ։
3 ուզում էր տեսնել, թէ ո՛վ է Յիսուս, բայց բազմութեան պատճառով չէր կարողանում, որովհետեւ կարճահասակ էր:
3 Կ’ուզէր տեսնել թէ ո՞վ է Յիսուսը։ Բազմութենէն չէր կրնար, վասն զի հասակով կարճ էր։
եւ խնդրէր տեսանել եթէ ով իցէ Յիսուս, եւ ոչ կարէր ի բազմութենէն, զի կարճ էր հասակաւ:

19:3: եւ խնդրէր տեսանել՝ թէ ո՞վ իցէ Յիսուս, եւ ո՛չ կարէր ՚ի բազմութենէն, զի կա՛րճ էր հասակաւ։
3 ուզում էր տեսնել, թէ ո՛վ է Յիսուս, բայց բազմութեան պատճառով չէր կարողանում, որովհետեւ կարճահասակ էր:
3 Կ’ուզէր տեսնել թէ ո՞վ է Յիսուսը։ Բազմութենէն չէր կրնար, վասն զի հասակով կարճ էր։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: искал видеть Иисуса, кто Он, но не мог за народом, потому что мал был ростом,
19:3  καὶ ἐζήτει ἰδεῖν τὸν ἰησοῦν τίς ἐστιν, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου ὅτι τῇ ἡλικίᾳ μικρὸς ἦν.
19:3. καὶ (and) ἐζήτει (it-was-seeking-unto) ἰδεῖν (to-have-had-seen) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) τίς (what-one) ἐστιν, (it-be,"καὶ (and) οὐκ (not) ἠδύνατο ( it-had-abled ) ἀπὸ (off) τοῦ (of-the-one) ὄχλου (of-a-crowd) ὅτι (to-which-a-one) τῇ (unto-the-one) ἡλικίᾳ (unto-a-staturing-unto) μικρὸς (small) ἦν. (it-was)
19:3. et quaerebat videre Iesum quis esset et non poterat prae turba quia statura pusillus eratAnd he sought to see Jesus who he was: and he could not for the crowd, because he was low of stature.
3. And he sought to see Jesus who he was; and could not for the crowd, because he was little of stature.
19:3. And he sought to see Jesus, to see who he was. But he was unable to do so, because of the crowd, for he was small in stature.
19:3. And he sought to see Jesus who he was; and could not for the press, because he was little of stature.
And he sought to see Jesus who he was; and could not for the press, because he was little of stature:

3: искал видеть Иисуса, кто Он, но не мог за народом, потому что мал был ростом,
19:3  καὶ ἐζήτει ἰδεῖν τὸν ἰησοῦν τίς ἐστιν, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου ὅτι τῇ ἡλικίᾳ μικρὸς ἦν.
19:3. et quaerebat videre Iesum quis esset et non poterat prae turba quia statura pusillus erat
And he sought to see Jesus who he was: and he could not for the crowd, because he was low of stature.
19:3. And he sought to see Jesus, to see who he was. But he was unable to do so, because of the crowd, for he was small in stature.
19:3. And he sought to see Jesus who he was; and could not for the press, because he was little of stature.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:3: And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, Luk 19:9.
Albert Barnes: Notes on the Bible - 1834
19:3: Who he was - Rather "what sort of person," he was, or how he appeared. He had that curiosity which is natural to people to see one of whom they have heard much. It would seem, also, that in this case mere "curiosity" led to his conversion and that of his family. Compare Co1 14:23-25. God makes use of every principle - of curiosity, or sympathy, or affection, or hope, or fear - to lead people in the way of salvation, and to impress truth on the minds of sinners.
The press - The crowd; the multitude that surrounded Jesus. Earthly princes are often borne in splendid equipages, or even carried, as in Eastern nations, in palanquins on the shoulders of people. Jesus mingled with the multitude, not seeking distinctions of that sort, and perhaps, "in appearance," not distinguished from thousands that followed him.
Little of stature - Short. Not a tall man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: he sought: Luk 9:7-9, Luk 23:8; Joh 12:21
because: Luk 12:25
John Gill
19:3 And he sought to see Jesus who he was,.... What sort of a person he was for complexion, stature, and age: having heard much of him, he was very desirous of indulging his curiosity with a sight of him; having, as yet, nothing else that induced him to desire to see him: his desire to see Jesus was not of the same kind with the kings and prophets, Mt 13:16 but rather like that of Herod, Lk 23:8
and could not for the press; the multitude of people that were flocking to meet Jesus, or who came before him, or were about him; for one part of the multitude went before him, and the other followed after him; so that he was in the crowd, and therefore could not easily be seen;
because he was little of stature. The Syriac and Persic versions read, "because Zacchaeus was little of stature", lest it should be thought that this is said of Jesus; for the reason why Zacchaeus could not see him for the crowd, was not because Christ was little of stature, and was hid among them, but because Zacchaeus was little of stature, and could not see over their heads.
Robert Jamieson, A. R. Fausset and David Brown
19:3 who he was--what sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.
19:419:4: Եւ ընթացեալ յառաջս, ել ՚ի ժանտաթզենին զի տեսանիցէ՛ զնա. քանզի ընդ ա՛յն իսկ անցանելոց էր։
4 Եւ առաջ վազելով՝ բարձրացաւ ժանտաթզենու վրայ, որպէսզի տեսնի նրան, որովհետեւ նա հէնց այդտեղով էր անցնելու:
4 Ուստի յառաջ վազեց ու ժանտաթզենիի մը վրայ ելաւ, որպէս զի զանիկա տեսնէ, քանի որ անկէ պիտի անցնէր։
Եւ ընթացեալ յառաջս` ել ի ժանտաթզենին զի տեսանիցէ զնա. քանզի ընդ այն իսկ անցանելոց էր:

19:4: Եւ ընթացեալ յառաջս, ել ՚ի ժանտաթզենին զի տեսանիցէ՛ զնա. քանզի ընդ ա՛յն իսկ անցանելոց էր։
4 Եւ առաջ վազելով՝ բարձրացաւ ժանտաթզենու վրայ, որպէսզի տեսնի նրան, որովհետեւ նա հէնց այդտեղով էր անցնելու:
4 Ուստի յառաջ վազեց ու ժանտաթզենիի մը վրայ ելաւ, որպէս զի զանիկա տեսնէ, քանի որ անկէ պիտի անցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: и, забежав вперед, взлез на смоковницу, чтобы увидеть Его, потому что Ему надлежало проходить мимо нее.
19:4  καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν διέρχεσθαι.
19:4. καὶ (And) προδραμὼν (having-had-circuited-before) εἰς (into) τὸ (to-the-one) ἔμπροσθεν (in-toward-from) ἀνέβη (it-had-stepped-up) ἐπὶ (upon) συκομορέαν (to-a-fig-berriedness) ἵνα (so) ἴδῃ (it-might-have-had-seen) αὐτόν, (to-it,"ὅτι (to-which-a-one) ἐκείνης (of-the-one-thither) ἤμελλεν (it-was-impending) διέρχεσθαι . ( to-come-through )
19:4. et praecurrens ascendit in arborem sycomorum ut videret illum quia inde erat transiturusAnd running before, he climbed up into a sycamore tree, that he might see him: for he was to pass that way.
4. And he ran on before, and climbed up into a sycomore tree to see him: for he was to pass that way.
19:4. And running ahead, he climbed up a sycamore tree, so that he might see him. For he was to pass near there.
19:4. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that [way].
And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that:

4: и, забежав вперед, взлез на смоковницу, чтобы увидеть Его, потому что Ему надлежало проходить мимо нее.
19:4  καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν διέρχεσθαι.
19:4. et praecurrens ascendit in arborem sycomorum ut videret illum quia inde erat transiturus
And running before, he climbed up into a sycamore tree, that he might see him: for he was to pass that way.
19:4. And running ahead, he climbed up a sycamore tree, so that he might see him. For he was to pass near there.
19:4. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that [way].
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
19:4: He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.
Albert Barnes: Notes on the Bible - 1834
19:4: A sycamore tree - See this described in the notes at Luk 17:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: climbed: Luk 5:19
a sycamore: Kg1 10:27; Ch1 27:28; Isa 9:10; Amo 7:14
John Gill
19:4 And he ran before,.... Jesus, and the company that was with him; so very desirous was he of seeing him:
and climbed up into a sycamore tree to see him: which sort of trees were very common about Jericho: hence we read of, , "beams of sycamore" in Jericho, which those that were strong took up in their arms, and the owners stood and devoted them to God (g); and among the things which the men of Jericho did, this was one, that they permitted the branches of trees devoted to sacred uses, and of the "charub" tree, and of the "sycamore", to be cut down and used (h). This sort of trees used to grow in plains and valleys, as appears from some passages of Scripture, 3Kings 10:27 and from Jewish writings (i); and certain it is, that Jericho was in such a situation. Josephus (k) says, it was seated in a plain; and Strabo says (l), that Jericho is a plain surrounded with mountains; to which agrees the account that (m) Justin gives of it. There is a valley, which is enclosed by mountains on all sides, as with a wall, like a castle; the space of the place is two hundred acres, and it is called Jericho. Hence we read of the plains and valley of Jericho in Scripture, Deut 34:3 so that it is very probable sycamore trees grew there in great plenty; though the place was more famous for palm trees: hence it is called the city of the palm trees, Deut 24:3 which the Targumist, in both places, interprets, the city of Jericho: to which agree the accounts given of it by Pliny (n), Strabo (o), and Justin (p), who all affirm, that it abounded with palm trees; and the latter says also with balsam trees, from the sweet smell of which it might have its name: so the Jews say (q), the ointment of balsam is called the ointment of our land, because it grows in Jericho, and because of the smell of it, it is called Jericho; though some think it has its name from the plain, being in the form of a half moon; the moon, in the Hebrew language, being called (r). This tree seems to have been without the city: and indeed, according to the Jewish canon, it ought to be, which runs thus (s);
"they set a tree at a distance from a city, twenty and five cubits, but a "charub tree", and "sycamore", fifty cubits.''
The reason of the greater distance of the latter is, as one of their commentators says (t), because their branches were large; and this is the reason why Zacchaeus went up into one of these trees, because it was large and able to bear him, and tall, from whence he could have a full view of Christ:
for he was to pass that way; or rather, "pass by that"; for the word "way" is not in the text; and the sense is, he was to pass by that tree; or "under" it, as the Arabic version renders it. The tree stood by the road side, in which Jesus came, for which reason Zacchaeus made choice of it, as fit for his purpose.
(g) T. Bab. Pesachim, fol. 57. 1. & Juchashin, fol. 69. 1. (h) T. Bab. Menachot, fol. 71. 1. & Pesachim, fol. 56. 1. (i) Misn. Sheviith, c. 9. sect. 2. (k) De Bello Jud. l. 4. c. 27. (l) Geograph. l. 16. (m) Hist. l. 36. c. 3. (n) Nat. Hist. l. 5. c. 14. (o) Ut supra. (Geograph. l. 16.) (p) Ib. (q) Gloss. in T. Bab. Beracot, fol. 43. 1. (r) Vid. Masium in Josh. c. 2. p. 37. (s) Misna Bava Bathra, c. 2. sect. 7. (t) Bartenora in ib.
John Wesley
19:4 And running before - With great earnestness. He climbed up - Notwithstanding his quality: desire conquering honour and shame.
Robert Jamieson, A. R. Fausset and David Brown
19:4 sycamore--the Egyptian fig, with leaves like the mulberry.
19:519:5: Իբրեւ եկն ՚ի տեղին. հայեցա՛ւ ՚ի վեր Յիսուս՝ եւ ասէ ցնա. Զա՛կքէ փութա՝ է՛ջ այտի, զի այսօր ՚ի տան քում արժան է ինձ ագանել։
5 Երբ այդ տեղը եկաւ, Յիսուս վեր նայեց եւ ասաց. «Զակքէո՛ս, շտապիր իջի՛ր այդտեղից, որովհետեւ այսօր պէտք է, որ ես քո տանը գիշերեմ»:
5 Երբ Յիսուս այն տեղը եկաւ, վեր նայելով զանիկա տեսաւ ու ըսաւ անոր. «Զա՛քէոս, շո՛ւտ ըրէ, ատկէ վար իջիր, վասն զի այսօր քու տունդ պիտի կենամ»։
Իբրեւ եկն ի տեղին, հայեցաւ ի վեր Յիսուս եւ ասէ ցնա. Զակքէ, փութա էջ այտի, զի այսօր ի տան քում արժան է ինձ ագանել:

19:5: Իբրեւ եկն ՚ի տեղին. հայեցա՛ւ ՚ի վեր Յիսուս՝ եւ ասէ ցնա. Զա՛կքէ փութա՝ է՛ջ այտի, զի այսօր ՚ի տան քում արժան է ինձ ագանել։
5 Երբ այդ տեղը եկաւ, Յիսուս վեր նայեց եւ ասաց. «Զակքէո՛ս, շտապիր իջի՛ր այդտեղից, որովհետեւ այսօր պէտք է, որ ես քո տանը գիշերեմ»:
5 Երբ Յիսուս այն տեղը եկաւ, վեր նայելով զանիկա տեսաւ ու ըսաւ անոր. «Զա՛քէոս, շո՛ւտ ըրէ, ատկէ վար իջիր, վասն զի այսօր քու տունդ պիտի կենամ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: Иисус, когда пришел на это место, взглянув, увидел его и сказал ему: Закхей! сойди скорее, ибо сегодня надобно Мне быть у тебя в доме.
19:5  καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὁ ἰησοῦς εἶπεν πρὸς αὐτόν, ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῶ οἴκῳ σου δεῖ με μεῖναι.
19:5. καὶ (And) ὡς (as) ἦλθεν (it-had-came) ἐπὶ (upon) τὸν (to-the-one) τόπον, (to-an-occasion,"ἀναβλέψας (having-viewed-up,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said) πρὸς (toward) αὐτόν (to-it,"Ζακχαῖε, (Zakchaios,"σπεύσας (having-hastened) κατάβηθι, (thou-should-have-had-stepped-down) σήμερον (this-day) γὰρ (therefore) ἐν (in) τῷ (unto-the-one) οἴκῳ (unto-a-house) σου (of-thee) δεῖ (it-bindeth) με (to-me) μεῖναι. (to-have-stayed)
19:5. et cum venisset ad locum suspiciens Iesus vidit illum et dixit ad eum Zacchee festinans descende quia hodie in domo tua oportet me manereAnd when Jesus was come to the place, looking up, he saw him and said to him: Zacheus, make haste and come down: for this day I must abide in thy house.
5. And when Jesus came to the place, he looked up, and said unto him, Zacchaeus, make haste, and come down; for today I must abide at thy house.
19:5. And when he had arrived at the place, Jesus looked up and saw him, and he said to him: “Zacchaeus, hurry down. For today, I should lodge in your house.”
19:5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.
And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house:

5: Иисус, когда пришел на это место, взглянув, увидел его и сказал ему: Закхей! сойди скорее, ибо сегодня надобно Мне быть у тебя в доме.
19:5  καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὁ ἰησοῦς εἶπεν πρὸς αὐτόν, ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῶ οἴκῳ σου δεῖ με μεῖναι.
19:5. et cum venisset ad locum suspiciens Iesus vidit illum et dixit ad eum Zacchee festinans descende quia hodie in domo tua oportet me manere
And when Jesus was come to the place, looking up, he saw him and said to him: Zacheus, make haste and come down: for this day I must abide in thy house.
19:5. And when he had arrived at the place, Jesus looked up and saw him, and he said to him: “Zacchaeus, hurry down. For today, I should lodge in your house.”
19:5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.
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
5-6: Знал ли Господь Закхея раньше - неизвестно. Он мог услышать имя мытаря от окружавших Его, которые знали Закхея и назвали его по имени, увидев его в странном положении на дереве. - Сегодня надобно быть Мне... Господь указывает Закхею на особенную важность для него нынешнего дня: Христос, согласно высшему определению (ср. ст. 10), должен остановиться у Закхея на ночлег (ср. выражение meinai = быть с Ин I, 39).
Adam Clarke: Commentary on the Bible - 1831
19:5: Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain.
Albert Barnes: Notes on the Bible - 1834
19:5: Abide at thy house - Remain there, or put up with him. This was an honor which Zacchaeus did not expect. The utmost, it seems, which he aimed at was to see Jesus; but, instead of that, Jesus proposed to remain with him, and to give him the benefit of his personal instruction. It is but one among a thousand instances where the Saviour goes, in bestowing mercies, far beyond the desert, the desire, or the expectation of men; and it is not improper to learn from this example that solicitude to behold the Saviour will not pass unnoticed by him, but will meet with his warm approbation, and be connected with his blessing. Jesus was willing to encourage efforts to come to him, and his benevolence prompted him to gratify the desires of the man who was solicitous to see him. He does not disdain the mansions of the rich any more than he does the dwelling-places of the poor, provided there be a humble heart; and he did not suppose there was "less" need of his presence in order to save in the house of the rich man than among the poor. He set an example to all his ministers, and was not afraid or ashamed to proclaim his gospel amid wealth. He was not awed by external splendor or grandeur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: he looked: Psa 139:1-3; Eze 16:6; Joh 1:48, Joh 4:7-10
Zacchaeus: Ecc 9:10; Co2 6:1
for: Luk 19:10; Gen 18:3-5, Gen 19:1-3; Psa 101:2, Psa 101:3; Joh 14:23; Eph 3:17; Heb 13:2; Rev 3:20
John Gill
19:5 And when Jesus came to the place,.... Where the tree stood, in which Zacchaeus was. Christ knows where his people are, and where to find them, where they commonly dwell, or where at any time they are, he being God omniscient: besides, the bounds of their habitations are fixed by the determination and appointment of God, and were foreknown by Christ, who, before the world began, was "rejoicing in the habitable part of his earth", where he knew his saints would dwell, who are "the sons of men", with whom his delights were; and he knows where they are, when the time is come to call them: he knew Zacchaeus was in the sycamore tree, as he saw Nathanael under the fig tree, before Philip called him, Jn 1:48 and Christ comes to the very place where his people are, either in person, as here; and so he came to Galilee, and to the sea there, and walked by it, and on the very spot, where he knew he should meet with Peter, and Andrew, and James, and John, whom he called to follow him, Mt 4:13. He came to his own city Capernaum, and to the place of receipt of custom near unto it, where Matthew was, and called him, Mt 9:1 and he came to Samaria, and to Jacob's well, where he knew the woman of Samaria would be at such a time, in order to call her: or, though he comes not in person to others, where they are, yet by his word, and by his Spirit; and he comes to them before they come to him; and is found of them, and finds them, who sought him not; and is made manifest to them, who asked not for him; and in this he acts the part of the good shepherd, that leaves the ninety nine in the wilderness, and goes after that which is lost till he finds it; and agreeably to his character as a Saviour, and to the end of his coming into the world, which was to call sinners to repentance, and to seek, and save that which is lost, Lk 19:10.
He looked up and saw him; he knew him, he being one of those the Father had given to him, and he had loved and undertook for, and was come into the world to seek, and to save, and now, at this time, was come hither to call by his grace. He had seen him before in the glass of his Father's purposes and decrees, he being chosen in him to grace and glory, and being a vessel of mercy, afore prepared for glory: he had seen him when he was brought into the bond of the covenant; and passed under the rod of him, that telleth all the covenant ones, as they were put into it, and given to him the Mediator of it: he had seen him among them that were lost in Adam, whom he came to recover out of the ruins of their fall in him; and now he saw him in his state of nature and unregeneracy; he saw him in his blood, and said unto him, live: this look was a look of love, grace, and mercy; he looked upon him, and loved him, and was gracious to him, and had compassion on him; and it was a distinguishing look, he looked on him, and not on others. There was a great crowd both before and behind him, and all about him; but he looked not on these, but he looked up to Zacchaeus.
And he said unto him, Zacchaeus; he knew him, and could call him by his name, as he did Saul, when he called him, and revealed himself to him. His name was written in the Lamb's book of life, and so must be known to Christ, who was present at the making of that book, and was concerned in setting down the names in it, and has it in his keeping: he was one of the sheep the Father had given him, he came to lay down his life for, and of whom he had such perfect knowledge, as to call them by name, as he does all the chosen and redeemed ones; see Is 43:1. It must be very surprising to Zacchaeus to hear Christ call him by his name, who was an utter stranger to him, and whom he had never seen before; and it is a very considerable instance of the omniscience of Christ, as well as of the great condescension and affectionate regard he has to his own, and the familiar way in which he uses them.
Make haste, and come down; from the tree. The dangerous estate and condition of a sinner requires haste; it is like that of Lot in Sodom, when it was just going to be destroyed; and like that of the manslayer, when pursued by the avenger of blood; both whom it became to escape for their lives, and flee for refuge as fast as they could: and so it became Zacchaeus to come down with all speed to Christ, who was come hither to call and save him; and the enjoyment of Christ, and his grace, calls for haste; see Jn 11:28. Such who come to Christ must quit all their exalted thoughts of themselves, of their riches, fulness, and self-sufficiency, and come to him as poor and needy, for such only he fills with his good things; and of their health and soundness, and come to him the great physician, as sick and diseased; and of their purity and goodness, holiness and righteousness, and come to him as sinners: but it must be mighty grace to cast down imaginations, and high things, that exalt themselves against Christ, and the knowledge of him, and to humble a proud sinner, and bring him to the feet of Jesus.
For this day I must abide at thy house; for a little while; not so much for the sake of refreshment for himself, and his disciples, as for the good of Zacchaeus; to make known the great salvation to him, and to bestow his grace upon him, and converse with him in a spiritual way.
John Wesley
19:5 Jesus said, Zaccheus, make haste and come down - What a strange mixture of passions must Zaccheus have now felt, hearing one speak, as knowing both his name and his heart!
Robert Jamieson, A. R. Fausset and David Brown
19:5 looked up,--in the full knowledge of who was in the tree, and preparatory to addressing him.
Zaccheus--whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Jn 10:3).
make haste, and come down--to which he literally responded--"he made haste and came down."
for to-day, &c.--Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated.
to-day . . . abide--(Compare Jn 1:39), probably over night.
19:619:6: Փութացաւ եւ էջ՝ եւ ընկալա՛ւ զնա ուրախութեամբ։
6 Զակքէոսը շտապեց իջաւ եւ նրան ընդունեց ուրախութեամբ:
6 Ան ալ արտորալով վար իջաւ եւ ուրախութեամբ ընդունեց զանիկա։
Փութացաւ եւ էջ եւ ընկալաւ զնա ուրախութեամբ:

19:6: Փութացաւ եւ էջ՝ եւ ընկալա՛ւ զնա ուրախութեամբ։
6 Զակքէոսը շտապեց իջաւ եւ նրան ընդունեց ուրախութեամբ:
6 Ան ալ արտորալով վար իջաւ եւ ուրախութեամբ ընդունեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: И он поспешно сошел и принял Его с радостью.
19:6  καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων.
19:6. καὶ (And) σπεύσας (having-hastened) κατέβη, (it-had-stepped-down,"καὶ (and) ὑπεδέξατο ( it-received-under ) αὐτὸν (to-it) χαίρων. (joying)
19:6. et festinans descendit et excepit illum gaudensAnd he made haste and came down and received him with joy.
6. And he made haste, and came down, and received him joyfully.
19:6. And hurrying, he came down, and he received him joyfully.
19:6. And he made haste, and came down, and received him joyfully.
And he made haste, and came down, and received him joyfully:

6: И он поспешно сошел и принял Его с радостью.
19:6  καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων.
19:6. et festinans descendit et excepit illum gaudens
And he made haste and came down and received him with joy.
19:6. And hurrying, he came down, and he received him joyfully.
19:6. And he made haste, and came down, and received him joyfully.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:6: Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: he: Luk 2:16; Gen 18:6, Gen 18:7; Psa 119:59, Psa 119:60; Gal 1:15, Gal 1:16
joyfully: Luk 5:29; Isa 64:5; Act 2:41, Act 16:15, Act 16:34
John Gill
19:6 And he made haste,.... Such power went along with the words of Christ, that they immediately reached his heart, awakened his conscience, affected his mind, and drew his soul to Christ, and knit him to him, that be made all imaginable haste to be with him. So souls sensible of their dangerous state and condition by nature, and apprehensive of impending ruin and destruction, and having some intimation of safety and happiness in Christ, and being filled with love to him, and a liking of him flee with all haste to him for refuge, for righteousness, peace, pardon, life, and salvation:
and came down; from the tree he had climbed, merely to indulge his curiosity, little thinking that he should be called by name by him; that he should have him a guest at his house, and have such a knowledge of him, and familiar acquaintance with him: so souls, when called by Christ, and made sensible of their need of him, and the worth there is in him, quit their former post and place, part with their carnal lusts and sinful companions, and renounce their own righteousness and works, and come as sinners, humble and lowly, and venture upon Christ:
and received him joyfully; not only into his house, but into his arms and heart: Christ was a welcome guest to him, as he is to every sensible sinner, who by faith receives him, as the Father's free gift; as the alone Saviour and Redeemer; as the great Mediator, in all his offices, of prophet, priest, and king; and in every relation and character he bears; and embraces his doctrines, and submits to his ordinances, and that with, the greatest joy; as there is reason for it, since with him, he receives the free and full forgiveness of his sins, a justifying righteousness, an abundance of grace, and a right unto, and meetness for heaven.
Robert Jamieson, A. R. Fausset and David Brown
19:6 joyfully--Whence this so sudden "joy" in the cold bosom of an avaricious publican? The internal revolution was as perfect as instantaneous. "He spake and it was done." "Then shall the lame man leap as an hart, and the tongue of the dumb sing" (Is 35:6).
19:719:7: Իբրեւ տեսին ամենեքին, տրտնջէին եւ ասէին՝ թէ առ ա՛ռն մեղաւորի եմուտ լուծանել[1428]։ [1428] Ոմանք. Տեսին զնա ամենեքեան։
7 Երբ ամէնքը այս տեսան, տրտնջում էին եւ ասում, թէ մեղաւոր մարդու մօտ մտաւ գիշերելու:
7 Երբ ամէնքն ալ տեսան, կը տրտնջէին ու կ’ըսէին թէ՝ ‘Մեղաւոր մարդու քով մտաւ իջեւան ընելու’։
Իբրեւ տեսին ամենեքին, տրտնջէին եւ ասէին թէ` Առ առն մեղաւորի եմուտ լուծանել:

19:7: Իբրեւ տեսին ամենեքին, տրտնջէին եւ ասէին՝ թէ առ ա՛ռն մեղաւորի եմուտ լուծանել[1428]։
[1428] Ոմանք. Տեսին զնա ամենեքեան։
7 Երբ ամէնքը այս տեսան, տրտնջում էին եւ ասում, թէ մեղաւոր մարդու մօտ մտաւ գիշերելու:
7 Երբ ամէնքն ալ տեսան, կը տրտնջէին ու կ’ըսէին թէ՝ ‘Մեղաւոր մարդու քով մտաւ իջեւան ընելու’։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: И все, видя то, начали роптать, и говорили, что Он зашел к грешному человеку;
19:7  καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι παρὰ ἁμαρτωλῶ ἀνδρὶ εἰσῆλθεν καταλῦσαι.
19:7. καὶ (And) ἰδόντες (having-had-seen," πάντες ( all ,"διεγόγγυζον (they-were-murmuring-through) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Παρὰ (Beside) ἁμαρτωλῷ (unto-un-adjusted-along) ἀνδρὶ (unto-a-man) εἰσῆλθεν (it-had-came-into) καταλῦσαι. (to-have-loosed-down)
19:7. et cum viderent omnes murmurabant dicentes quod ad hominem peccatorem devertissetAnd when all saw it, they murmured, saying, that he was gone to be a guest with a man that was a sinner.
7. And when they saw it, they all murmured, saying, He is gone in to lodge with a man that is a sinner.
19:7. And when they all saw this, they murmured, saying that he had turned aside to a sinful man.
19:7. And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner.
And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner:

7: И все, видя то, начали роптать, и говорили, что Он зашел к грешному человеку;
19:7  καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι παρὰ ἁμαρτωλῶ ἀνδρὶ εἰσῆλθεν καταλῦσαι.
19:7. et cum viderent omnes murmurabant dicentes quod ad hominem peccatorem devertisset
And when all saw it, they murmured, saying, that he was gone to be a guest with a man that was a sinner.
19:7. And when they all saw this, they murmured, saying that he had turned aside to a sinful man.
19:7. And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Все - гиперболическое выражение. Речь идет об иудеях, которые сопровождали Христа до дома Закхея и видели, как Закхей встретил Господа при входе. - Зашел - точнее вошел для того, чтобы здесь остановиться (eishlqe katalusai).
Adam Clarke: Commentary on the Bible - 1831
19:7: To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on Luk 7:37.
Albert Barnes: Notes on the Bible - 1834
19:7: Murmured - Found fault, complained.
To be a guest - To remain with, or to be entertained by.
A man that is a sinner - All publicans they regarded as great sinners, and the "chief" of the publicans, therefore, they regarded as especially wicked. It would appear also from Zacchaeus' confession that his character "had been" that of an oppressive man. But the people seemed to forget that he might be a penitent, and that the Messiah came to save that which was lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: they all: Luk 5:30, Luk 7:34, Luk 7:39, Luk 15:2, Luk 18:9-14; Mat 9:11, Mat 21:28-31
Geneva 1599
19:7 (2) And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner.
(2) The world forsakes the grace of God, and yet is unwilling that it should be bestowed upon others.
John Gill
19:7 And when they saw it,.... The Vulgate Latin, Syriac, and Arabic versions read, "when they all saw this"; that is, as the Persic version, rather paraphrasing than translating, says, "the men and the multitude that were with him"; the "pharisaical" sort, the priests and Levites, of which there were great numbers in Jericho; See Gill on Lk 10:31.
They all murmured; as the Scribes and Pharisees did, at his eating with publicans and sinners, Lk 15:2.
Saying, that he was gone to be guest with a man that is a sinner; a notorious one, an abandoned profligate creature; one of the worst of sinners, as being a publican, and the chief of them; who had amassed vast riches to himself, by extortion and oppression; and they thought it was not agreeable to the character of an holy man, and a venerable prophet, which Christ bore, to go into such a man's house, eat at his table; and have familiar conversation with him; see Mt 9:10.
John Wesley
19:7 They all murmured - All who were near: though most of them rather out of surprise than indignation.
Robert Jamieson, A. R. Fausset and David Brown
19:7 to be guest--or lodge: something more than "eating with" such (Lk 15:2).
a sinner--that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.
19:819:8: Եկն՝ եկաց Զակքէ՛ոս՝ եւ ասէ ցՏէր. Տէր՝ ահա զկէս ընչից իմոց տա՛ց աղքատա՛ց. եւ եթէ զոք զրկեցի, հատուցից չորեքկին[1429]։ [1429] Ոմանք. Զաքէոս։
8 Իսկ Զակքէոսը եկաւ կանգնեց եւ ասաց Տիրոջը. «Տէ՛ր, ահա իմ ինչքերի կէսը կը տամ աղքատներին, եւ եթէ որեւէ մէկին զրկել եմ, քառապատիկ կը հատուցեմ»:
8 Զաքէոս կայնեցաւ ու ըսաւ Տէրոջը. «Տէ՛ր, ահա իմ ունեցածիս կէսը աղքատներուն կու տամ ու եթէ զրպարտութեամբ մէկուն զրկանք ըրած եմ, չորեքպատիկ կը հատուցանեմ անոր»։
Եկն եկաց Զակքէոս եւ ասէ ցՏէր. Տէր, ահա զկէս ընչից իմոց տաց աղքատաց, եւ եթէ զոք զրկեցի, հատուցից չորեքկին:

19:8: Եկն՝ եկաց Զակքէ՛ոս՝ եւ ասէ ցՏէր. Տէր՝ ահա զկէս ընչից իմոց տա՛ց աղքատա՛ց. եւ եթէ զոք զրկեցի, հատուցից չորեքկին[1429]։
[1429] Ոմանք. Զաքէոս։
8 Իսկ Զակքէոսը եկաւ կանգնեց եւ ասաց Տիրոջը. «Տէ՛ր, ահա իմ ինչքերի կէսը կը տամ աղքատներին, եւ եթէ որեւէ մէկին զրկել եմ, քառապատիկ կը հատուցեմ»:
8 Զաքէոս կայնեցաւ ու ըսաւ Տէրոջը. «Տէ՛ր, ահա իմ ունեցածիս կէսը աղքատներուն կու տամ ու եթէ զրպարտութեամբ մէկուն զրկանք ըրած եմ, չորեքպատիկ կը հատուցանեմ անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: Закхей же, став, сказал Господу: Господи! половину имения моего я отдам нищим, и, если кого чем обидел, воздам вчетверо.
19:8  σταθεὶς δὲ ζακχαῖος εἶπεν πρὸς τὸν κύριον, ἰδοὺ τὰ ἡμίσιά μου τῶν ὑπαρχόντων, κύριε, τοῖς πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν.
19:8. σταθεὶς (Having-been-stood) δὲ (moreover) Ζακχαῖος (a-Zakchaios) εἶπεν (it-had-said) πρὸς (toward) τὸν (to-the-one) κύριον (to-Authority-belonged," Ἰδοὺ ( Thou-should-have-had-seen ,"τὰ (to-the-ones) ἡμίσιά ( to-half-belonged ) μου (of-me) τῶν (of-the-ones) ὑπαρχόντων , ( of-firsting-under ,"κύριε, (Authority-belonged,"[τοῖς] "[unto-the-ones]" πτωχοῖς ( unto-beggared ) δίδωμι, (I-give,"καὶ (and) εἴ (if) τινός (of-a-one) τι (to-a-one) ἐσυκοφάντησα (I-fig-manifested-unto) ἀποδίδωμι (I-give-off) τετραπλοῦν. (to-fourfold)
19:8. stans autem Zaccheus dixit ad Dominum ecce dimidium bonorum meorum Domine do pauperibus et si quid aliquem defraudavi reddo quadruplumBut Zacheus standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.
8. And Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold.
19:8. But Zacchaeus, standing still, said to the Lord: “Behold, Lord, one half of my goods I give to the poor. And if I have cheated anyone in any matter, I will repay him fourfold.”
19:8. And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold.
And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold:

8: Закхей же, став, сказал Господу: Господи! половину имения моего я отдам нищим, и, если кого чем обидел, воздам вчетверо.
19:8  σταθεὶς δὲ ζακχαῖος εἶπεν πρὸς τὸν κύριον, ἰδοὺ τὰ ἡμίσιά μου τῶν ὑπαρχόντων, κύριε, τοῖς πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν.
19:8. stans autem Zaccheus dixit ad Dominum ecce dimidium bonorum meorum Domine do pauperibus et si quid aliquem defraudavi reddo quadruplum
But Zacheus standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of any thing, I restore him fourfold.
19:8. But Zacchaeus, standing still, said to the Lord: “Behold, Lord, one half of my goods I give to the poor. And if I have cheated anyone in any matter, I will repay him fourfold.”
19:8. And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Вероятно, беседа, какую имел Христос с Закхеем, придя к нему, произвела огромное впечатление на душу мытаря. Давая обет расплатиться с нищими и обиженными им, он выражает этим сознание своего недостоинства пред таким великим счастьем, какого он удостоился теперь: к нему пришел Сам Мессия. - Обидел -(esukofanthsa) - т. е., если я кому повредил в материальном отношении своими доносами. Закхей мог, действительно, как глава мытарей, иметь большое значение в деле оштрафования торговцев, не внесших узаконенную пошлину за товар. - Вчетверо. Он рассматривает свой поступок как воровство: за воровство, по закону Моисееву, полагалось уплачивать вчетверо или даже впятеро стоимости украденного (Исх XXII, 1).
Adam Clarke: Commentary on the Bible - 1831
19:8: The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do.
If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end.
I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and Num 5:7 (note).
Albert Barnes: Notes on the Bible - 1834
19:8: The half of my goods I give to the poor - It is not necessary to understand this as affirming that this "had" been his practice, or that he said this in the way of proclaiming his own righteousness. It maybe understood rather as a purpose which he "then" formed under the teaching of Christ. He seems to have been sensible that he was a sinner. Of this he was convinced, as we may suppose, by the presence and discourse of Jesus. At first, attracted only by curiosity, or, it may be, by partial conviction that this was the Messiah, he had sought to see the Saviour; but his presence and conversation convinced him of his guilt, and he stood and openly confessed his sins, and expressed his purpose to give half his ill-gotten property to the poor. This was not a proclamation of his "own" righteousness, nor the "ground" of his righteousness, but it was the "evidence" of the sincerity of his repentance, and the confession which with the mouth is made unto salvation, Rom 10:10.
And if I have taken - His office gave him the power of oppressing the people, and it seems that he did not deny that it had been done.
By false accusation - This is the same word which in Luk 3:14 is rendered "neither accuse any falsely." The accusation seems to have been so made that the person accused was obliged to pay much greater taxes, or so that his property came into the hands of the informer. There are many ways in which this might be done, but we do not know the exact manner.
I restore him - We cannot suppose that this had been always his practice, for no man would wantonly extort money from another, and then restore him at once four times as much; but it means that he was made sensible of his guilt; perhaps that his mind had been a considerable time perplexed in the matter, and that now he was resolved to make the restoration. This was the "evidence" of his penitence and conversion. And here it may be remarked that this is "always" an indisputable evidence of a man's conversion to God. A man who has hoarded ill-gotten gold, if he becomes a Christian, will be disposed to do good with it. A man who has injured others - who has cheated them or defrauded them, "even by due forms of law," must, if he be a Christian, be willing, as far as possible, to make restoration. Zacchaeus, for anything that appears to the contrary, may have obtained this property by the decisions of courts of justice, but he now felt that it was wrong; and though the defrauded people could not "legally" recover it, yet his conscience told him that, in order to his being a true penitent, he must make restitution. One of the best evidences of true conversion is when it produces this result; and one of the surest evidences that a "professed" penitent is not a "true" one, is when he is "not" disposed to follow the example of this son of Abraham and make proper restitution.
Four-fold - Four times as much as had been unjustly taken. This was the amount that was required in the Jewish law when a sheep had been stolen, and a man was convicted of the theft by trial at law, Exo 22:1. If he "confessed" it himself, without being "detected" and tried, he had only to restore what was stolen, and add to it a fifth part of its value, Num 5:6-7. The sincerity of Zacchaeus' repentance was manifest by his being willing to make restoration as great as if it had been proved against him, evincing "his sense" of the wrong, and his purpose to make full restitution. The Jews were allowed to take "no interest" of their brethren Lev 25:35-36, and this is the reason why that is not mentioned as the measure of the restitution. When injury of this kind is done in other places, the least that is proper is to restore the principal and interest; for the injured person has a right "to all" that his property would have procured him if it had not been unjustly taken away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: Behold: Luk 3:8-13, Luk 11:41, Luk 12:33, Luk 16:9, Luk 18:22, Luk 18:23; Psa 41:1; Act 2:44-46, Act 4:34, Act 4:35; Co2 8:7, Co2 8:8; Ti1 6:17, Ti1 6:18; Jam 1:10, Jam 1:11
by false: Luk 3:14; Exo 20:16
I restore: Exo 22:1-4; Lev 6:1-6; Sa1 12:3; Sa2 12:6; Pro 6:31
Geneva 1599
19:8 (3) And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by (b) false accusation, I restore [him] fourfold.
(3) The example of true repentance is known by the effect.
(b) By falsely accusing any man: and this agrees most fitly to the master of the tax gatherers: for commonly they have this practice among them when they rob and spoil the commonwealth, that they claim to be concerned for nothing else except the profit of the commonwealth, and under this pretence they are thieves, and to such an extent that if men reprove them and try to redress their robbery and thievery, they cry out that the commonwealth is hindered.
John Gill
19:8 And Zacchaeus stood,.... Before Christ, in respect to him, and reverence of him; and in the presence of others, to make a public confession before them, and that they might all hear it, when come to his own house:
and said unto the Lord; that is, to "Jesus", as the Syriac and Persic versions, and some copies read; he addressed himself to Christ, and made his confession to him, as the Israelite, when he brought the basket of the firstfruits to the priest, confessed before the Lord his God, Deut 26:4. And the rather Zacchaeus directed his speech to Christ, being, as he was now convinced, the discerner of the thoughts, and intents of the heart; who knew the genuineness of his repentance, that it was hearty and real; and the sincerity of his expressions and resolutions, and upon what principles he acted, and proposed to do as follows:
behold, Lord, the half of my goods I give unto the poor; not to make satisfaction for the sins he had committed, but to testify his sense of them, and his repentance for them, and as willing to do good with what he had gotten; which shows, that the disposition of his mind was altered, and of a covetous oppressor, he was become tender, kind, and liberal. According to an order made by the Jews in Usha, a man might not give away more than a fifth part of his estate, unless in some extraordinary cases (u); and we read of one, that gave a "third" part of his goods to the poor (w); and of another, that gave, as here, half of his mammon, or wealth (x); and another, half of his food to the poor (y); and of another, that gave away all his goods to them (z); see 1Cor 13:3; to give a tenth part, was reckoned a medium (a):
and if I have taken any thing from any man by false accusation; or by extorting any thing from him on any pretence, by making an unjust demand upon him; or in any oppressive way, by defrauding and tricking, and by doing him any injury, in any form or manner:
I restore him fourfold: the same that was done in case of sheep stealing, Ex 22:1 but in such a case as this, the law only required the principal, with the fifth part added to it; see Lev 6:5 but Zacchaeus proposes as much as in the case of theft, and which was rarely used. The Jews (b) say,
"that the manner of paying double, was more used than the manner of paying fourfold, or fivefold; for the manner of paying double was used, both in things animate and inanimate; but the manner of paying fourfold and fivefold, was used but with respect to an ox, and a sheep only.''
This was done by Zacchaeus, to show the truth and reality of his repentance; for with that nation,
"the repentance of shepherds, and of collectors, and of "publicans", is said (c) to be very difficult:''
the reason given by the gloss is, because they rob many, and do not know who to return to.
(u) T. Bab. Cetubot, fol. 50. 1. & Maimon. in Misn. Peah, c. 1, sect 1. (w) T. Bab. Menachot, fol. 44. 1. (x) T. Bab. Cetubot, fol. 67. 2. (y) Juchasin, fol. 105. 2. (z) T. Hieros. Peah, fol. 15. 2. (a) Maimon. Hilch. Mattanot Anayim, c. 7. sect. 5. (b) Misna Bava Kama, c. 7. sect. 1. (c) T. Bab. Bava Kama, fol. 94. 2.
John Wesley
19:8 And Zaccheus stood - Showing by his posture, his deliberate, purpose and ready mind, and said, Behold, Lord, I give - I determine to do it immediately.
Robert Jamieson, A. R. Fausset and David Brown
19:8 stood--before all.
said unto the Lord, Behold, Lord--Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.
if I have--that is, "so far as I have," for evidently the "if" is so used (as in Phil 4:8).
taken by false accusation--defrauded, overcharged (Lk 3:12-13).
fourfold--The Roman law required this; the Jewish law, but the principal and a fifth more (Num 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Jn 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.
19:919:9: Եւ ասէ ցնա Յիսուս. Ա՛յսօր եղեւ փրկութիւն տանս այսմիկ. քանզի եւ սա՛ որդի Աբրահամո՛ւ էր[1430]։ [1430] Ոմանք. Աբրահամու է։
9 Եւ Յիսուս նրան ասաց. «Այսօր այս տան համար փրկութիւն եղաւ, քանի որ սա եւս Աբրահամի որդի է,
9 Յիսուս ըսաւ անոր. «Այսօր այս տանը փրկութիւն եղաւ, քանզի ասիկա ալ Աբրահամի որդի է։
Եւ ասէ ցնա Յիսուս. Այսօր եղեւ փրկութիւն տանս այսմիկ. քանզի եւ սա որդի Աբրահամու է:

19:9: Եւ ասէ ցնա Յիսուս. Ա՛յսօր եղեւ փրկութիւն տանս այսմիկ. քանզի եւ սա՛ որդի Աբրահամո՛ւ էր[1430]։
[1430] Ոմանք. Աբրահամու է։
9 Եւ Յիսուս նրան ասաց. «Այսօր այս տան համար փրկութիւն եղաւ, քանի որ սա եւս Աբրահամի որդի է,
9 Յիսուս ըսաւ անոր. «Այսօր այս տանը փրկութիւն եղաւ, քանզի ասիկա ալ Աբրահամի որդի է։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: Иисус сказал ему: ныне пришло спасение дому сему, потому что и он сын Авраама,
19:9  εἶπεν δὲ πρὸς αὐτὸν ὁ ἰησοῦς ὅτι σήμερον σωτηρία τῶ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς ἀβραάμ ἐστιν·
19:9. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one,"Σήμερον (This-day) σωτηρία (a-savioring-unto) τῷ (unto-the-one) οἴκῳ (unto-a-house) τούτῳ (unto-the-one-this) ἐγένετο , ( it-had-became ,"καθότι (down-to-which-one) καὶ (and) αὐτὸς (it) υἱὸς (a-son) Ἀβραάμ (of-an-Abraam) [ἐστιν]: "[it-be];"
19:9. ait Iesus ad eum quia hodie salus domui huic facta est eo quod et ipse filius sit AbrahaeJesus said to him: This day is salvation come to this house, because he also is a son of Abraham.
9. And Jesus said unto him, Today is salvation come to this house, forasmuch as he also is a son of Abraham.
19:9. Jesus said to him: “Today, salvation has come to this house; because of this, he too is a son of Abraham.
19:9. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.
And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham:

9: Иисус сказал ему: ныне пришло спасение дому сему, потому что и он сын Авраама,
19:9  εἶπεν δὲ πρὸς αὐτὸν ὁ ἰησοῦς ὅτι σήμερον σωτηρία τῶ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς ἀβραάμ ἐστιν·
19:9. ait Iesus ad eum quia hodie salus domui huic facta est eo quod et ipse filius sit Abrahae
Jesus said to him: This day is salvation come to this house, because he also is a son of Abraham.
19:9. Jesus said to him: “Today, salvation has come to this house; because of this, he too is a son of Abraham.
19:9. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Сказал ему - правильнее: в отношении к нему, Закхею (proV auton), обращаясь при этом к ученикам Своим и к бывшим в доме гостям. Дому сему, - т. е. всей семье Закхея. - И он сын Авраама, - т. е. несмотря на свое презираемое всеми иудеями занятие, и Закхей имеет известные теократические права на спасение через Мессию. О нравственном его достоинстве здесь речи нет, и следующий стих подтверждает ту мысль, что Закхей, действительно, принадлежал к людям, которых не напрасно называли "погибшими".
Adam Clarke: Commentary on the Bible - 1831
19:9: Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; (Luk 19:7); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two.
To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, Luk 19:10; and therefore to save this lost soul is a part of my errand into the world." See the sentiment contained in this verse explained on Mat 18:11 (note).
Albert Barnes: Notes on the Bible - 1834
19:9: Salvation is come to this house - This family. They have this day received the blessings of the gospel, and become interested in the Messiah's kingdom. Salvation "commences" when people truly receive Christ and their sins are pardoned; it is "completed" when the soul is sanctified and received up into heaven.
Forasmuch - Because. For he has given "evidence" that he is a new man, and is disposed to forsake his sins and receive the gospel.
The son of Abraham - Hitherto, although a Jew, yet he has been a sinner, and a great sinner. He was not worthy to be called a son of Abraham. Now, by repentance, and by receiving the Christ whose day Abraham saw and was glad Joh 8:56, he has shown himself to be worthy to be called his son. Abraham was an example of distinguished piety; the father of the faithful Rom 4:11, as well as the ancestor of the Jews. They were called his sons who were descended from him, and particularly they who "resembled" him. In this place the phrase is used in both senses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: unto him: Rather, as Elsner renders προς [Strong's G4314], αυτον [Strong's G847], concerning him; for our Lord speaks of him in the third person.
This day: Luk 2:30, Luk 13:30; Joh 4:38-42; Act 16:30-32; Co1 6:9-11; Pe1 2:10
forsomuch: Luk 13:16; Rom 4:11, Rom 4:12, Rom 4:16; Gal 3:7, Gal 3:14, Gal 3:29
Geneva 1599
19:9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a (c) son of Abraham.
(c) Beloved of God, one that walks in the steps of Abraham's faith: and we gather that salvation came to that house because they received the blessing as Abraham had. (Ed.)
John Gill
19:9 And Jesus said unto him,.... The Persic version reads, "Jesus said to the multitude, and to his disciples"; to which well enough agree the following words:
this day is salvation come to this house: to the master of it, and it may be to others in it; the Arabic version reads, "to the inhabitants of this house". The Persic version reads, "great salvation"; by which may be meant, the Gospel, as in Heb 2:3 so called, because it brings the account of salvation by Christ, which is not discoverable by the light of nature, nor made known by the law of Moses; but the Gospel publishes and proclaims it; the ministers of it show unto men the way of salvation, and direct them, and encourage to go to Christ for it; likewise the Gospel is the means of bringing near this salvation, and of applying it to them; and when it comes with the demonstration of the Spirit, it is the power of God unto salvation: and this might be truly said to come to Zacchaeus's house; inasmuch as Christ the great preacher of it, and by whom it first began to be spoken, and was spoken by him, as it never was by any one besides, was now in his house, preaching it; the sum and substance of which lie in the words delivered by him in the following verse; and the Gospel came to him to purpose, and was effectual: sometimes it comes to a people, city, town, or family, and it is rejected, and becomes of no effect; but here it came to Zacchaeus, and into him; and wrought effectually in him, as his words in the preceding verse declare: moreover, the blessing of salvation itself, which is wrought out by Christ, and published in the Gospel, was brought home to him; he was not only made sensible that he stood in need of salvation, but this was brought near unto him, and set before him, and applied to him; he had not only hopes of it, but faith of interest in it; it was made known unto him, that Christ was his salvation; and it was revealed and applied to the rest of the family, as well as to him: sometimes the Lord takes one of a city, and two of a family; and sometimes whole families, as Lydia's and the jailor's, and here Zacchaeus's, as seems probable; for by his house may be meant, his family: though this may be understood of Christ, the author of salvation; who came into his house in a literal sense, as well as in a spiritual sense; and was made known to Zacchaeus, as his Saviour and Redeemer. The Alexandrian copy reads, "in this house": it follows,
forasmuch as he also is the son of Abraham. These words are to be considered, either as a reason, or evidence, of salvation being come to his house; and therefore cannot be understood of him as a son of Abraham, by natural descent: he was indeed a Jew, as appears by his name, and by his knowledge of the Jewish law, concerning restoration; and which may be confirmed by the silence of the Pharisees, who murmured at Christ's going along with him; who, had he been a Gentile, would not have failed to have mentioned it; but then, though this might be a reason justifying Christ in going to his house, who did not exceed the bounds of his office, as the minister of the circumcision, and as sent, and that only to the lost sheep of the house of Israel; yet this could be no reason of spiritual salvation coming to him, which was not confined to Abraham's natural seed, nor was it necessary to them, more than others, and much less general; and indeed, very few of them then in being, partook of it; for though salvation was of them, and Christ the Saviour came unto them, yet they rejected him, and died in their sins: nor is this a reason of salvation coming to his family; for though by virtue of the covenant of circumcision made with Abraham and his natural seed, there were many outward privileges bestowed upon them, yet spiritual salvation was not ensured by it to them; and with regard to that, natural descent from Abraham, and circumcision, were of no avail: but this is to be understood of him, as a son of Abraham in a spiritual sense, he being now a believer in Christ, and so one that walked in the steps of the faith of Abraham; and this was an evidence of his interest in salvation by Christ, the blessing with which he was blessed, with faithful Abraham: and also his being a son of Abraham, which is no other than to be a child of the promise, Rom 9:8 or in other words, one of God's elect, a chosen vessel of salvation, was a reason why Christ, the author of salvation, came to him, why the Gospel of salvation was made known to him, and why the blessing of salvation was applied to him. The Jews use this phrase, not only of one whose natural descent is from Abraham, but whose knowledge in divine things is considerable: so when R. Eliezer ben Arach taught the Mercava, (the mystery of Ezekiel's visions),
"R. Jochanan ben Zaccai stood and kissed his head, and said, blessed art thou, O God of Israel, that has given , "a son to Abraham", who has knowledge to understand, and to search out, and to explain the work of Mercava (d).''
For Abraham is said (e) to be a father in this sort of knowledge, for which reason, this man was genealogized a son of Abraham.
(d) T. Bab. Chagiga, fol. 14. 2. (e) Caphtor, fol. 69. 1.
John Wesley
19:9 He also is a son of Abraham - A Jew born, and as such has a right to the first offer of salvation.
Robert Jamieson, A. R. Fausset and David Brown
19:9 Jesus said unto him--but also before all.
This day, &c.--memorable saying! Salvation already come, but not a day old.
to this house--so expressed probably to meet the taunt, "He is gone to be guest," &c. The house is no longer polluted; it is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breathe in it, and the new impulses from its head which would reach its members (Ps 118:15; Acts 16:15-16, Acts 16:31).
son of Abraham--He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.
19:1019:10: Զի եկն Որդի մարդոյ խնդրե՛լ եւ կեցուցանե՛լ զկորուսեալն։
10 որովհետեւ մարդու Որդին եկաւ փնտռելու եւ փրկելու կորածին»:
10 Վասն զի Որդին մարդոյ եկաւ որպէս զի կորսուածը փնտռէ ու փրկէ»։
Զի եկն Որդի մարդոյ խնդրել եւ կեցուցանել զկորուսեալն:

19:10: Զի եկն Որդի մարդոյ խնդրե՛լ եւ կեցուցանե՛լ զկորուսեալն։
10 որովհետեւ մարդու Որդին եկաւ փնտռելու եւ փրկելու կորածին»:
10 Վասն զի Որդին մարդոյ եկաւ որպէս զի կորսուածը փնտռէ ու փրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: ибо Сын Человеческий пришел взыскать и спасти погибшее.
19:10  ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός.
19:10. ἦλθεν (It-had-came) γὰρ (therefore,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind," ζητῆσαι ( to-have-sought-unto ) καὶ (and) σῶσαι (to-have-saved) τὸ ( to-the-one ) ἀπολωλός . ( to-having-hath-had-come-to-destruct-off )
19:10. venit enim Filius hominis quaerere et salvum facere quod perieratFor the Son of man is come to seek and to save that which was lost.
10. For the Son of man came to seek and to save that which was lost.
19:10. For the Son of man has come to seek and to save what had been lost.”
19:10. For the Son of man is come to seek and to save that which was lost.
For the Son of man is come to seek and to save that which was lost:

10: ибо Сын Человеческий пришел взыскать и спасти погибшее.
19:10  ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός.
19:10. venit enim Filius hominis quaerere et salvum facere quod perierat
For the Son of man is come to seek and to save that which was lost.
19:10. For the Son of man has come to seek and to save what had been lost.”
19:10. For the Son of man is come to seek and to save that which was lost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Здесь Господь подтверждает истинность сказанного Им в 9-м ст. Действительно, семье Закхея пришло спасение, потому что пришел Мессия, чтобы отыскивать и спасать подпавших вечной погибели (ср. Мф XVIII, 11).
Albert Barnes: Notes on the Bible - 1834
19:10: See the notes at Mat 18:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: Luk 5:31, Luk 5:32, Luk 15:4-7, Luk 15:32; Eze 34:16; Mat 1:21, Mat 9:12, Mat 9:13, Mat 10:6, Mat 15:24, Mat 18:11; Rom 5:6; Ti1 1:13-16; Heb 7:25; Jo1 4:9-14
John Gill
19:10 For the son of man,.... Meaning himself, who was truly man, and the Messiah, and which was one of his names in the Old Testament:
is come: from heaven, into this world, being sent by the Father, and with the full consent and good will of his own:
to seek and save that which was lost: as all his elect were in Adam, and by their own actual transgressions; and are considered as such, whilst in a state of unregeneracy: and particularly the lost sheep of the house of Israel are meant, one of which Zacchaeus was; and so the words are a reason of Christ's looking him up, and calling him by his grace, and making a discovery of himself, and an application of salvation to him; see Mt 18:11.
John Wesley
19:10 Mt 18:11.
Robert Jamieson, A. R. Fausset and David Brown
19:10 lost--and such "lost" ones as this Zaccheus. (See on Lk 15:32.) What encouragement is there in this narrative to hope for unexpected conversions?
19:1119:11: Եւ մինչդեռ նոքա զայն լսէին, յաւե՛լ առակ մի՝ եւ ասէ, վասն մերձենալոյ նորա յԵրուսաղէմ, եւ համարելոյ նոցա թէ առժամայն յայտնելո՛ց է արքայութիւն Աստուծոյ[1431]։[1431] Ոմանք. Եւ մինչդեռ նոքա զայս խօսէին, յաւել... մերձանալոյ... յայտնելոց իցէ արքայութիւնն Աստուծոյ։
11 [15] Եւ մինչ նրանք լսում էին այս, Յիսուս մի առակ էլ աւելացրեց նրա համար, որ ինքը մօտենում էր Երուսաղէմին, եւ նրանք կարծում էին, թէ Աստծու արքայութիւնը շուտով յայտնուելու է:[15] 15. Մէկ մնասը հաւասար էր մէկ հնչուն ոսկու:
11 Երբ անոնք այս բաները կը լսէին, առակ մըն ալ ըսաւ իր Երուսաղէմ մօտենալուն եւ անոնց այնպէս կարծելուն համար թէ՝ շուտ մը Աստուծոյ թագաւորութիւնը պիտի յայտնուի։
Եւ մինչդեռ նոքա զայն լսէին, յաւել առակ մի եւ ասէ վասն մերձենալոյ նորա յԵրուսաղէմ, եւ համարելոյ նոցա եթէ առժամայն յայտնելոց է արքայութիւն Աստուծոյ:

19:11: Եւ մինչդեռ նոքա զայն լսէին, յաւե՛լ առակ մի՝ եւ ասէ, վասն մերձենալոյ նորա յԵրուսաղէմ, եւ համարելոյ նոցա թէ առժամայն յայտնելո՛ց է արքայութիւն Աստուծոյ[1431]։
[1431] Ոմանք. Եւ մինչդեռ նոքա զայս խօսէին, յաւել... մերձանալոյ... յայտնելոց իցէ արքայութիւնն Աստուծոյ։
11 [15] Եւ մինչ նրանք լսում էին այս, Յիսուս մի առակ էլ աւելացրեց նրա համար, որ ինքը մօտենում էր Երուսաղէմին, եւ նրանք կարծում էին, թէ Աստծու արքայութիւնը շուտով յայտնուելու է:
[15] 15. Մէկ մնասը հաւասար էր մէկ հնչուն ոսկու:
11 Երբ անոնք այս բաները կը լսէին, առակ մըն ալ ըսաւ իր Երուսաղէմ մօտենալուն եւ անոնց այնպէս կարծելուն համար թէ՝ շուտ մը Աստուծոյ թագաւորութիւնը պիտի յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: Когда же они слушали это, присовокупил притчу: ибо Он был близ Иерусалима, и они думали, что скоро должно открыться Царствие Божие.
19:11  ἀκουόντων δὲ αὐτῶν ταῦτα προσθεὶς εἶπεν παραβολὴν διὰ τὸ ἐγγὺς εἶναι ἰερουσαλὴμ αὐτὸν καὶ δοκεῖν αὐτοὺς ὅτι παραχρῆμα μέλλει ἡ βασιλεία τοῦ θεοῦ ἀναφαίνεσθαι.
19:11. Ἀκουόντων ( Of-hearing ) δὲ (moreover) αὐτῶν (of-them) ταῦτα (to-the-ones-these,"προσθεὶς (having-had-placed-toward) εἶπεν (it-had-said) παραβολὴν (to-a-casting-beside) διὰ (through) τὸ (to-the-one) ἐγγὺς (near) εἶναι (to-be) Ἰερουσαλὴμ (to-a-Hierousalem) αὐτὸν (to-it) καὶ (and) δοκεῖν (to-think-unto) αὐτοὺς (to-them) ὅτι (to-which-a-one) παραχρῆμα (beside-to-an-affording-to) μέλλει (it-impendeth,"ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἀναφαίνεσθαι: (to-be-manifested-up)
19:11. haec illis audientibus adiciens dixit parabolam eo quod esset prope Hierusalem et quia existimarent quod confestim regnum Dei manifestareturAs they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately be manifested.
11. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and they supposed that the kingdom of God was immediately to appear.
19:11. As they were listening to these things, continuing on, he spoke a parable, because he was nearing Jerusalem, and because they guessed that the kingdom of God might be manifested without delay.
19:11. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear:

11: Когда же они слушали это, присовокупил притчу: ибо Он был близ Иерусалима, и они думали, что скоро должно открыться Царствие Божие.
19:11  ἀκουόντων δὲ αὐτῶν ταῦτα προσθεὶς εἶπεν παραβολὴν διὰ τὸ ἐγγὺς εἶναι ἰερουσαλὴμ αὐτὸν καὶ δοκεῖν αὐτοὺς ὅτι παραχρῆμα μέλλει ἡ βασιλεία τοῦ θεοῦ ἀναφαίνεσθαι.
19:11. haec illis audientibus adiciens dixit parabolam eo quod esset prope Hierusalem et quia existimarent quod confestim regnum Dei manifestaretur
As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately be manifested.
19:11. As they were listening to these things, continuing on, he spoke a parable, because he was nearing Jerusalem, and because they guessed that the kingdom of God might be manifested without delay.
19:11. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Притча о минах сходна с приведенною у ев. Матфея в XXV-й гл. ст. 14-30: притчею о талантах. Ев. Лука поводом к произнесению этой притчи указывает то обстоятельство, что Господне возвещение о спасении дома Закхея (ст. 9) слышали ученики Христа и, вероятно, бывшие у Закхея гости, которые поняли это возвещение в том смысле, что теперь скоро Христос откроет Царство Божие для всех (Господь находился всего в 150: стадиях от Иерусалима). Понятно, что царство, какого они все ожидали, было внешнее, политическое. Чтобы рассеять такое ожидание Господь и сказал нижеследующую притчу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Our Lord Jesus is now upon his way to Jerusalem, to his last passover, when he was to suffer and die; now here we are told,

I. How the expectations of his friends were raised upon this occasion: They thought that the kingdom of God would immediately appear, v. 11. The Pharisees expected it about this time (ch. xvii. 20), and, it seems, so did Christ's own disciples; but they both had a mistaken notion of it. The Pharisees thought that it must be introduced by some other temporal prince or potentate. The disciples thought that their Master would introduce it, but with temporal pomp and power, which, with the power he had to work miracles, they knew he could clothe himself with in a short time, whenever he pleased. Jerusalem, they concluded, must be the seat of his kingdom, and therefore, now that he is going directly thither, they doubt not but in a little time to see him upon the throne there. Note, Even good men are subject to mistakes concerning the kingdom of Christ, and to form wrong notions of it, and are ready to think that will immediately appear which is reserved for hereafter.

II. How their expectations were checked, and the mistakes rectified upon which they were founded; and this he does in three things:--

1. They expected that he should appear in his glory now presently, but he tells them that he must not be publicly installed in his kingdom for a great while yet. He is like a certain nobleman anthropos tis eugenes--a certain man of high birth (so Dr. Hammond), for he is the Lord from heaven, and is entitled by birth to the kingdom; but he goes into a far country, to receive for himself a kingdom. Christ must go to heaven, to sit down at the right hand of the Father there, and to receive from him honour and glory, before the Spirit was poured out by which his kingdom was to be set up on earth, and before a church was to be set up for him in the Gentile world. He must receive the kingdom, and then return. Christ returned when the Spirit was poured out, when Jerusalem was destroyed, by which time that generation, both of friends and enemies, which he had personally conversed with, was wholly worn off by death, and gone to give up their account. But his chief return here meant is that at the great day, of which we are yet in expectation. That which they thought would immediately appear, Christ tells them will not appear till this same Jesus who is taken into heaven shall in like manner come again; see Acts i. 11.

2. They expected that his apostles and immediate attendants should be advanced to dignity and honour, that they should all be made princes and peers, privy-counsellors and judges, and have all the pomp and preferments of the court and of the town. But Christ here tells them that, instead of this, he designed them to be men of business; they must expect no other preferment in this world than that of the trading end of the town; he would set them up with a stock under their hands, that they might employ it themselves, in serving him and the interest of his kingdom among men. That is the true honour of a Christian and a minister which, if we be as we ought to be truly ambitious of it, will enable us to look upon all temporal honours with a holy contempt. The apostles had dreamed of sitting on his right hand and on his left in his kingdom, enjoying ease after their present toil and honour after the present contempt put upon them, and were pleasing themselves with this dream; but Christ tells them that which, if they understood it aright, would fill them with care, and concern, and serious thoughts, instead of those aspiring ones with which they filled their heads.

(1.) They have a great work to do now. Their Master leaves them, to receive his kingdom, and, at parting, he gives each of them a pound, which the margin of our common bibles tells us amounts in our money to three pounds and half a crown; this signifies the same thing with the talents in the parable that is parallel to this (Matt. xxv.), all the gifts with which Christ's apostles were endued, and the advantages and capacities which they had of serving the interests of Christ in the world, and others, both ministers and Christians, like them in a lower degree. But perhaps it is in the parable thus represented to make them the more humble; their honour in this world is only that of traders, and that not of first-rate merchants, who have vast stocks to begin upon, but that of poor traders, who must take a great deal of care and pains to make any thing of what they have. He gave these pounds to his servants, not to buy rich liveries, much less robes, and a splendid equipage, for themselves to appear in, as they expected, but with this charge: Occupy till I come. Or, as it might much better be translated, Trade till I come, Pragmateusasthe--Be busy. So the word properly signifies. "You are sent forth to preach the gospel, to set up a church for Christ in the world, to bring the nations to the obedience of faith, and to build them up in it. You shall receive power to do this, for you shall be filled with the Holy Ghost," Acts i. 8. When Christ breathed on the eleven disciples, saying, Receive ye the Holy Ghost, then he delivered them ten pounds. "Now," saith he, "mind your business, and make a business of it; set about it in good earnest, and stick to it. Lay out yourselves to do all the good you can to the souls of men, and to gather them in to Christ." Note, [1.] All Christians have business to do for Christ in this world, and ministers especially; the former were not baptized, nor the latter ordained, to be idle. [2.] Those that are called to business for Christ he furnishes with gifts necessary for their business; and, on the other hand, from those to whom he gives power he expects service. He delivers the pounds with this charge, Go work, go trade. The manifestation of the Spirit is given to every man to profit withal, 1 Cor. xii. 7. And as every one has received the gift, so let him minister the same, 1 Pet. iv. 10. [3.] We must continue to mind our business till our Master comes, whatever difficulties or oppositions we may meet with in it; those only that endure to the end shall be saved.

(2.) They have a great account to make shortly. These servants are called to him, to show what use they made of the gifts they were dignified with, what service they had done for Christ, and what good to the souls of men, that he might know what every man had gained by trading. Note,

[1.] They that trade diligently and faithfully in the service of Christ shall be gainers. We cannot say so of the business of the world; many a labouring tradesman has been a loser; but those that trade for Christ shall be gainers; though Israel be not gathered, yet they will be glorious.

[2.] The conversion of souls is the winning of them; every true convert is clear gain to Jesus Christ. Ministers are but factors for him, and to him they must give account what fish they have enclosed in the gospel-net, what guests they have prevailed with to come to the wedding-supper; that is, what they have gained by trading. Now observe,

First, The good account which was given by some of the servants, and the master's approbation of them. Two such are instanced, v. 16, 19. 1. They had both made considerable improvements, but not both alike; one had gained ten pounds by his trading, and another five. Those that are diligent and faithful in serving Christ are commonly blessed in being made blessings to the places where they live. They shall see the travail of their soul, and not labour in vain. And yet all that are alike faithful are not alike successful. And perhaps, though they were both faithful, it is intimated that one of them took more pains, and applied himself more closely to his business, than the other, and sped accordingly. Blessed Paul was surely this servant that gained ten pounds, double to what any of the rest did, for he laboured more abundantly than they all, and fully preached the gospel of Christ. 2. They both acknowledged their obligations to their Master for entrusting them with these abilities and opportunities to do him service: Lord, it is not my industry, but thy pound, that has gained ten pounds. Note, God must have all the glory of all our gains; not unto us, but unto him, must be the praise, Ps. cxv. 1. Paul, who gained the ten pounds, acknowledges, "I laboured, yet not I. By the grace of God, I am what I am, and do what I do; and his grace was not in vain," 1 Cor. xv. 10. He will not speak of what he had done, but of what God had done by him, Rom. xv. 18. 3. They were both commended for their fidelity and industry: Well done, thou good servant, v. 17. And to the other he said likewise, v. 19. Note, They who do that which is good shall have praise of the same. Do well, and Christ will say to thee, Well done: and, if he says Well done, the matter is not great who says otherwise. See Gen. iv. 7. 4. They were preferred in proportion to the improvement they had made: "Because thou hast been faithful in a very little, and didst not say, 'As good sit still as go to trade with one pound, what can one do with so small a stock?' but didst humbly and honestly apply thyself to the improvement of that, have thou authority over ten cities." Note, Those are in a fair way to rise who are content to begin low. He that has used the office of a deacon well purchaseth to himself a good degree, 1 Tim. iii. 13. Two things are hereby promised the apostles:-- (1.) That when they have taken pains to plant many churches they shall have the satisfaction and honour of presiding in them, and governing among them; they shall have great respect paid them, and have a great interest in the love and esteem of good Christians. He that keepeth the fig-tree shall eat the fruit thereof; and he that laboureth in the word and doctrine shall be counted worthy of double honour. (2.) That, when they have served their generation, according to the will of Christ, though they pass through this world despised and trampled upon, and perhaps pass out of it under disgrace and persecution as the apostles did, yet in the other world they shall reign as kings with Christ, shall sit with him on his throne, shall have power over the nations, Rev. ii. 26. The happiness of heaven will be a much greater advancement to a good minister or Christian than it would be to a poor tradesman, that with much ado had cleared ten pounds, to be made governor of ten cities. He that had gained but five pounds had dominion over five cities. This intimates that there are degrees of glory in heaven; every vessel will be alike full, but not alike large. And the degrees of glory there will be according to the degrees of usefulness here.

Secondly, The bad account that was given by one of them, and the sentence passed upon him for his slothfulness and unfaithfulness, v. 20, &c. 1. He owned that he had not traded with the pound with which he had been entrusted (v. 20): "Lord, behold, here is thy pound; it is true, I have not made it more, but withal I have not made it less; I have kept it safely laid up in a napkin." This represents the carelessness of those who have gifts, but never lay out themselves to do good with them. It is all one to them whether the interests of Christ's kingdom sink or swim, go backward or forward; for their parts, they will take no care about it, no pains, be at no expenses, run no hazard. Those are the servants that lay up their pound in a napkin who think it enough to say that they have done no hurt in the world, but did no good. 2. He justified himself in his omission, with a plea that made the matter worse and not better (v. 21): I feared thee, because thou art an austere man, rigid and severe, anthropos austeros ei. Austere is the Greed word itself: a sharp man: Thou takest up that which thou laidst not down. He thought that his master put a hardship upon his servants when he required and expected the improvement of their pounds, and that it was reaping where he did not sow; whereas really it was reaping where he had sown, and, as the husbandman, expecting in proportion to what he had sown. He had no reason to fear his master's austerity, nor blame his expectations, but this was a mere sham, a frivolous groundless excuse for his idleness, which there was no manner of colour for. Note, The pleas of slothful professors, when they come to be examined, will be found more to their shame than in their justification. 3. His excuse is turned upon him: Out of thine own mouth will I judge thee, thou wicked servant, v. 22. He will be condemned by his crime, but self-condemned by his plea. "If thou didst look upon it as hard that I should expect the profit of thy trading, which would have been the greater profit, yet, if thou hadst had any regard to my interest, thou mightest have put my money into the bank, into some of the funds, that I might have had, not only my own, but my own with usury, which, though a less advantage, would have been some." If he durst not trade for fear of losing the principal, and so being made accountable to his lord for it though it was lost, which he pretends, yet that would be no excuse for his not setting it out to interest, where it would be sure. Note, Whatever may be the pretences of slothful professors, in excuse of their slothfulness, the true reason of it is a reigning indifference to the interests of Christ and his kingdom, and their coldness therein. They care not whether religion gets around or loses ground, so they can but live at ease. 4. His pound is taken from him, v. 24. It is fit that those should lose their gifts who will not use them, and that those who have dealt falsely should be no longer trusted. Those who will not serve their Master with what he bestows upon them, why should they be suffered to serve themselves with it? Take from him the pound. 5. It is given to him that had the ten pounds. When this was objected against by the standers-by, because he had so much already (Lord, he has ten pounds, v. 25), it is answered (v. 26), Unto every one that hath shall be given. It is the rule of justice, (1.) That those should be most encouraged who have been most industrious, and that those who have laid out themselves most to do good should have their opportunities of doing good enlarged, and be put into a higher and more extensive sphere of usefulness. To him that hath gotten shall more be given, that he may be in a capacity to get more. (2.) That those who have their gifts, as if they had them not, who have them to no purpose, who do no good with them, should be deprived of them. To those who endeavour to increase the grace they have, God will impart more; those who neglect it, and suffer it to decline, can expect no other than that God should do so too. This needful warning Christ gives to his disciples, lest, while they were gaping for honours on earth, they should neglect their business, and so come short of their happiness in heaven.

3. Another thing they expected was, that, when the kingdom of God should appear, the body of the Jewish nation would immediately fall in with it, and submit to it, and all their aversions to Christ and his gospel would immediately vanish; but Christ tells them that, after his departure, the generality of them would persist in their obstinacy and rebellion, and it would be their ruin. This is shown here,

(1.) In the message which his citizens sent after him, v. 14. They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom. They would not submit their necks to his yoke, nor touch the top of his golden sceptre. They said, Let us break his bands in sunder, Ps. ii. 1-3; Acts iv. 26. [2.] It speaks the language of all unbelievers; they could be content that Christ should save them, but they will not have him to reign over them; whereas Christ is a Saviour to those only to whom he is a prince, and who are willing to obey him.

(2.) In the sentence passed upon them at his return: Those mine enemies bring hither, v. 27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read. When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Cæsar, nor would own him for their king. They appealed to Cæsar, and to Cæsar they shall go; Cæsar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcileable enemies to Christ and his government; they were brought forth and slain before him. Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (1 Thess. ii. 15, 16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it. Note, [1.] Utter ruin will certainly be the portion of all Christ's enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Josh. x. 22, 24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted. Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.] Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ's enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ's yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.
Adam Clarke: Commentary on the Bible - 1831
19:11: And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past; for this discourse appears to have taken place the next day after he had lodged at the house of Zaccheus; for the text says that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were nigh to Jerusalem.
Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king.
Albert Barnes: Notes on the Bible - 1834
19:11: He spake a parable - This parable has in some respects a resemblance to the parable of the "talents" in Mat 25:14-28, but it is not the same. They differ in the following respects: That was spoken "after" he had entered Jerusalem; this, while on his way there. That was delivered on the Mount of Olives; this, in the house of Zacchaeus. That was delivered to teach them the necessity of "improving" the talents committed to them; this was for a different design. He was now near Jerusalem. A great multitude attended him. His disciples regarded him as the Messiah, and by this they understood a temporal prince who should deliver them from the dominion of the Romans and set them at liberty. They were anxious for that, and supposed that the time was at hand, and that "now," as soon as he entered Jerusalem, he would assume the appearance of such a prince and set up his kingdom. To "correct that notion" seems to have been the main design of this parable. To do that, he tells them of a man who had a right to the kingdom, yet who, "before" taking possession of it, went into another kingdom to receive a confirmation of his title, thus intimating that "he" would also go away "before" he would completely set up his kingdom Luk 19:12; he tells them that this nobleman left to his servants "property" to be improved in his absence, as "he" would leave to his disciples "talents" to be used in his service Luk 19:12-13; he tells them that this nobleman was rejected by his own citizens Luk 19:14, as "he" would be by the Jews; and that he received the kingdom and called them to an account, as he also would his own disciples.
Because he was nigh to Jerusalem - The capital of the country, and where they supposed he would probably set up his kingdom.
The kingdom of God should immediately appear - That the reign of the Messiah would immediately commence. He spoke the parable to "correct" that expectation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: they thought: Luk 17:20; Act 1:6; Th2 2:1-3
Geneva 1599
19:11 (4) And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
(4) We must patiently wait for the judgment of God which will be revealed in his time.
John Gill
19:11 And as they heard these things,.... What Zacchaeus said to Christ, and what Christ said to Zacchaeus; particularly, that salvation, or the Saviour was then come to his house, and that he was come to save lost persons:
he added, and spake a parable; that is, as the Syriac version renders it, "he added a parable to the word", or to what he had said:
because he was nigh to Jerusalem: within ten "parsas", or large miles; for at such a distance was Jerusalem from Jericho (f), where Christ now was, according to the Jewish writers; but according to Josephus (g), it was a hundred and fifty furlongs, which must be eighteen or twenty miles, and this may be said to be nigh; and not long after this, we hear of Christ at the Mount of Olives, which was about a mile from Jerusalem, Lk 19:29.
And because they thought that the kingdom of God should immediately appear: or be revealed, or made manifest: the phrase is Jewish; so Song 2:12 "the time of the singing of birds is come", is interpreted (h), the time that the "kingdom of heaven", "shall be revealed", is come, and elsewhere (i),
"say to the cities of the house of Judah, , "the kingdom of your God is revealed;"''
meaning in both places, as here, the kingdom of the Messiah: what induced the disciples of Christ, or the multitude, or both, to imagine that the temporal kingdom of the Messiah, which they were expecting, would quickly be set up, might be what he had said to Zacchaeus, that salvation was that day come to his house, he being a son of Abraham; which they understanding of a temporal salvation, took it as a hint, that the outward prosperity of the seed of Abraham was at hand; as also what he had said, concerning his coming to seek and save that which is lost; which they were willing to interpret, of the civil state of Judea, and that he was come to restore its lost liberties and privileges; and partly, because he was now not a great way from Jerusalem, and was on his journey thither, in order to make his entrance in a very public manner; which was the metropolis of their nation, and the ancient seat of their kings, David, Solomon, and others: now the scope and design of the following parable, is to refute the notion of a temporal kingdom, and its near approach; by showing, that his kingdom lay a great way off, and was not of this world; and that his servants and disciples had a great deal of business to transact for him, and must not think of pomp and grandeur, but of labour and service; and that the Jews were so far from receiving any advantages by his kingdom, that they would not submit to his government, and would be treated as enemies, and utterly destroyed; even their nation, city, and temple.
(f) Bartenora in Misn. Tamid, c. 3, sect. 8. (g) De Bello Jud. l. 4. c. 27. (h) Shirhashirim Rabba, fol. 11. 4. (i) Targum in Isa. xl. 9.
John Wesley
19:11 They thought the kingdom of God - A glorious temporal kingdom, would immediately appear.
19:1219:12: Ասէ՛. Այր ոմն՝ ազնուական գնաց յաշխարհ հեռի՝ առնուլ իւր թագաւորութիւն. եւ դառնա՛լ[1432]։[1432] Ոմանք. Առնել իւր թագաւորութիւն։
12 Նա ասաց. «Մի ազնուական մարդ գնաց հեռու աշխարհ՝ իր թագաւորութիւնը ստանալու եւ վերադառնալու համար:
12 Ուստի ըսաւ. «Ազնուական մարդ մը հեռու երկիր գնաց՝ իրեն թագաւորութիւն առնելու եւ դառնալու։
Ասէ. Այր ոմն ազնուական գնաց յաշխարհ հեռի առնուլ իւր թագաւորութիւն եւ դառնալ:

19:12: Ասէ՛. Այր ոմն՝ ազնուական գնաց յաշխարհ հեռի՝ առնուլ իւր թագաւորութիւն. եւ դառնա՛լ[1432]։
[1432] Ոմանք. Առնել իւր թագաւորութիւն։
12 Նա ասաց. «Մի ազնուական մարդ գնաց հեռու աշխարհ՝ իր թագաւորութիւնը ստանալու եւ վերադառնալու համար:
12 Ուստի ըսաւ. «Ազնուական մարդ մը հեռու երկիր գնաց՝ իրեն թագաւորութիւն առնելու եւ դառնալու։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: Итак сказал: некоторый человек высокого рода отправлялся в дальнюю страну, чтобы получить себе царство и возвратиться;
19:12  εἶπεν οὗν, ἄνθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν λαβεῖν ἑαυτῶ βασιλείαν καὶ ὑποστρέψαι.
19:12. εἶπεν (it-had-said) οὖν (accordingly,"Ἄνθρωπός (A-mankind) τις (a-one) εὐγενὴς (goodly-kindreded) ἐπορεύθη (it-was-traversed-of) εἰς (into) χώραν (to-a-space) μακρὰν (to-lengthed) λαβεῖν (to-have-had-taken) ἑαυτῷ (unto-self) βασιλείαν (to-a-ruling-of) καὶ (and) ὑποστρέψαι. (to-have-beturned-under)
19:12. dixit ergo homo quidam nobilis abiit in regionem longinquam accipere sibi regnum et revertiHe said therefore: a certain nobleman went into a far country, to receive for himself a kingdom and to return.
12. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return.
19:12. Therefore, he said: “A certain man of nobility traveled to a far away region, to receive for himself a kingdom, and to return.
19:12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return:

12: Итак сказал: некоторый человек высокого рода отправлялся в дальнюю страну, чтобы получить себе царство и возвратиться;
19:12  εἶπεν οὗν, ἄνθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν λαβεῖν ἑαυτῶ βασιλείαν καὶ ὑποστρέψαι.
19:12. dixit ergo homo quidam nobilis abiit in regionem longinquam accipere sibi regnum et reverti
He said therefore: a certain nobleman went into a far country, to receive for himself a kingdom and to return.
19:12. Therefore, he said: “A certain man of nobility traveled to a far away region, to receive for himself a kingdom, and to return.
19:12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
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
12: Очень может быть, что когда Господь говорил о человеке, хлопотавшем о получении себе царской власти, то имел в виду иудейского царя Архелая, который через путешествие в Рим добился утверждения своего в царском достоинстве, несмотря на протесты его подданных (И. Флавий. Древн. XVII, I1, 1). Так и Христос, прежде чем получить славное царство, должен будет уйти в "дальнюю страну" - на небо, к Отцу Своему, и потом уже явиться на земле во славе Своей. Впрочем, такое сравнение нет необходимости делать, так как главная мысль в притче не эта, а мысль об осуждении лукавых рабов (ст. 26-27).
Adam Clarke: Commentary on the Bible - 1831
19:12: A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him.
1. By the behavior of the citizens, and their punishment, (Luk 19:14, Luk 19:27), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Luk 19:11. And they thought that the kingdom of God should immediately appear.
2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Mat 25:14, etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce.
The meaning of the different parts of this parable appears to be as follows.
A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews.
Went into a far country - Ascended to the right hand of the Divine Majesty.
To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8, Phi 2:9; Heb 1:3, Heb 1:8, Heb 1:9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way.
And to return - To judge and punish the rebellious Jews.
Albert Barnes: Notes on the Bible - 1834
19:12: A certain nobleman - A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom.
Went into a far country ... - This expression is derived from the state of things in Judea in the time of the Saviour. Judea was subject to the Romans, having been conquered by Pompey about sixty years before Christ. It was, however, governed by "Jews," who held the government "under" the Romans. It was necessary that the prince or king should receive a recognition of his right to the kingdom by the Roman emperor and, in order to this, that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. This actually occurred several times. Archelaus, a son of Herod the Great, about the time of the birth of Jesus, went to Rome to obtain a confirmation of the title which his father had left him, and succeeded in doing it. Herod the Great, his father, had done the same thing before to secure the aid and countenance of Antony. Agrippa the younger, grandson of Herod the Great, went to Rome also to obtain the favor of Tiberius, and to be confirmed in his government. Such instances, having frequently occurred, would make this parable perfectly intelligible to those to whom it was addressed. By the nobleman, here, is undoubtedly represented the Messiah, the Lord Jesus Christ; by his going into a far country is denoted his going to heaven, to the right hand of his Father, "before" he should "fully" set up his kingdom and establish his reign among men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: A certain: mat 25:14-30; Mar 13:34-37
a far: Luk 20:9, Luk 24:51; Mat 21:38; Mar 12:1, Mar 16:19; Act 1:9, Act 1:10
to: Mat 28:18; Joh 18:37; Co1 15:25; Eph 1:20-23; Phi 2:9-11; Pe1 3:22
and: Act 1:11, Act 17:31; Heb 9:28; Rev 1:7
John Gill
19:12 He said therefore,.... The following parable, with the above said design and view:
a certain nobleman; the son of a great family, as the Syriac version renders it; of noble descent, of an illustrious extract; by whom is meant Jesus Christ, who was a "man", as he agreed to be, and was prophesied of as such; and who frequently appeared in an human form before his incarnation; and was now actually become man, though not a mere man: and he may truly be said to be "noble"; not only as the word may signify, as it sometimes does, a person of great authority and power, and of great generosity and goodness, but one of a noble birth; for Christ, as man, descended from the kings of the house of Judah, and was the son of David; and from the Jewish fathers and ancestors of the greatest renown, as Abraham, Isaac, and Jacob; and he may be so called as man, because of the union of the human nature to the Son of God; or because of his divine relation, as the Son of God: this illustrious person,
went into a far country; by which, heaven is meant; so called, not only because of its distance from the earth, but in comparison of the earth, as a place of pilgrimage; and because that it is out of sight, and the views which are had of it, are very distant ones: hither Christ went at his ascension; he came from heaven at his incarnation, by the assumption of human nature; he stayed here awhile, till he had done his work he came about, and then went up to heaven; where he is received, and from whence he is expected again: the end of his going there is,
to receive for himself a kingdom: by which is intended, not the kingdom of nature and providence; for that he had, and did not receive from another; it was his of right, and by nature; nor the kingdom of grace, set up in the hearts of his people, and which was already within many of them; nor the kingdom of glory, prepared for them from the foundation of the world; though into this he entered at his ascension, and took possession of it for himself and them: but a more visible display of his mediatorial kingdom, he received from his Father; and which, upon his ascension, became more manifest, by the dispossessing of Satan, and casting him out of the Gentile world; by converting large numbers of his people, both among Jews and Gentiles; and by ruling in their hearts, subduing their enemies, and protecting and defending them; and by thus reigning till he has gathered them all in, either in Judea, or in the whole world, and then he will come again:
and return; either to destroy the Jews; the doing of which fully proved he had received his kingdom, was vested with power and authority, and was made, or declared Lord and Christ; or at the end of the world, to judge both quick and dead: and this is said, to show that his personal glorious kingdom on earth, or his kingdom in its greatest glory here, will not be till he comes a second time; and to engage diligence in his servants in the mean while; and to keep up the faith, hope, and expectation of his coming again.
John Wesley
19:12 He went into a far country to receive a kingdom - Christ went to heaven, to receive his sovereign power as wan, even all authority in heaven and earth. Mt 25:14; Mk 13:34.
Robert Jamieson, A. R. Fausset and David Brown
19:12 PARABLE OF THE POUNDS. (Luke 19:11-27)
a far country--said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.
to receive . . . a kingdom--be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."
to return--at His second coming.
19:1319:13: Եւ կոչեցեալ զծառայս իւր՝ ե՛տ նոցա տա՛սն մնաս, եւ ասէ ցնոսա. Յարգեցէ՛ք զայդ՝ մինչեւ եկի՛ց։
13 Եւ կանչելով իր ծառաներին՝ նրանց տասը մնաս տուեց եւ ասաց. “Շահարկեցէ՛ք դրանք, մինչեւ որ գամ”:
13 Իր տասը ծառաները կանչելով՝ իւրաքանչիւրին տասը մնաս տուաւ ու ըսաւ անոնց. ‘Բանեցուցէք ատոնք մինչեւ ես գամ’։
Եւ կոչեցեալ [111]զծառայս իւր` ետ նոցա տասն մնաս, եւ ասէ ցնոսա. Յարգեցէք զայդ մինչեւ եկից:

19:13: Եւ կոչեցեալ զծառայս իւր՝ ե՛տ նոցա տա՛սն մնաս, եւ ասէ ցնոսա. Յարգեցէ՛ք զայդ՝ մինչեւ եկի՛ց։
13 Եւ կանչելով իր ծառաներին՝ նրանց տասը մնաս տուեց եւ ասաց. “Շահարկեցէ՛ք դրանք, մինչեւ որ գամ”:
13 Իր տասը ծառաները կանչելով՝ իւրաքանչիւրին տասը մնաս տուաւ ու ըսաւ անոնց. ‘Բանեցուցէք ատոնք մինչեւ ես գամ’։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: призвав же десять рабов своих, дал им десять мин и сказал им: употребляйте их в оборот, пока я возвращусь.
19:13  καλέσας δὲ δέκα δούλους ἑαυτοῦ ἔδωκεν αὐτοῖς δέκα μνᾶς καὶ εἶπεν πρὸς αὐτούς, πραγματεύσασθε ἐν ᾧ ἔρχομαι.
19:13. καλέσας (Having-called-unto) δὲ (moreover) δέκα (to-ten) δούλους (to-bondees) ἑαυτοῦ (of-self) ἔδωκεν (it-gave) αὐτοῖς (unto-them) δέκα (to-ten) μνᾶς (to-minas) καὶ (and) εἶπεν (it-had-said) πρὸς (toward) αὐτοὺς (to-them) πραγματεύσασθαι ( to-have-practiced-of ) ἐν (in) ᾧ (unto-which) ἔρχομαι . ( I-come )
19:13. vocatis autem decem servis suis dedit illis decem mnas et ait ad illos negotiamini dum venioAnd calling his ten servants, he gave them ten pounds and said to them: Trade till I come.
13. And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye till I come.
19:13. And calling his ten servants, he gave them ten pounds, and he said to them: ‘Do business until I return.’
19:13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come:

13: призвав же десять рабов своих, дал им десять мин и сказал им: употребляйте их в оборот, пока я возвращусь.
19:13  καλέσας δὲ δέκα δούλους ἑαυτοῦ ἔδωκεν αὐτοῖς δέκα μνᾶς καὶ εἶπεν πρὸς αὐτούς, πραγματεύσασθε ἐν ᾧ ἔρχομαι.
19:13. vocatis autem decem servis suis dedit illis decem mnas et ait ad illos negotiamini dum venio
And calling his ten servants, he gave them ten pounds and said to them: Trade till I come.
19:13. And calling his ten servants, he gave them ten pounds, and he said to them: ‘Do business until I return.’
19:13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Человек призвал десять своих собственных (eautou) рабов, от которых мог ожидать, что они будут соблюдать Его интересы (ср. Мф XXV, 14). - Мина. Мина еврейская равнялась ста сиклям, - т. е. 80: рублям. Аттическая мина равнялась ста драхмам - если это была мина серебряная, т. е. 20: рублям. Но мина золотая равнялась 1250: рублям. В Ев. Матфея счет ведется более крупный - на таланты, но там человек раздает все свое имение, чего не сказано здесь о человеке, отправлявшемся искать себе царство. - Употребляйте их в оборот, - т. е. заведите на них торговлю. - Под рабами, конечно, нужно разуметь учеников Христовых, а под минами - разные полученные ими от Бога дарования.
Adam Clarke: Commentary on the Bible - 1831
19:13: Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See Luk 14:31; Luk 15:8; Mat 15:1.
Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh, from which it is evidently derived; and it appears from Eze 45:12, to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9 English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. Suidas says, "The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta."
By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.
Albert Barnes: Notes on the Bible - 1834
19:13: Ten servants - Nothing in particular is denoted by the number "ten." It is a circumstance intended to keep up the narrative. In general, by these servants our Saviour denotes his disciples, and intends to teach us that talents are given us to be improved, for which we must give an account at his return.
Ten pounds - The word translated "pound" here denotes the Hebrew "minah," which was equal to about 15 dollars, or 3 British pounds. The pounds here denote the talents which God has given to his servants on earth to improve, and for which they must give all account in the day of judgment.
Occupy till I come - The word "occupy" here means not merely to "possess," as it often does in our language, but to "improve," to employ "in business," for the purpose of increasing it or of making "profit" on it. The direction was to use this money so as to gain "more" against his return. So Jesus commands his disciples to "improve" their talents; to make the most of them; to increase their capability of doing good, and to do it "until" he comes to call us hence, by death, to meet him. See Co1 12:7; Eph 4:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: his: Mat 25:14; Joh 12:26; Gal 1:10; Jam 1:1; Pe2 1:1
delivered: Mat 25:15; Rom 12:6-8; Co1 12:7-11, Co1 12:28, Co1 12:29; Pe1 4:9-11
pounds: "Mina, here translated a pound, is 12, 1/2 oz., which, according to 5s. the ounce, is 3. 2s. 6d.
Geneva 1599
19:13 (5) And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
(5) There are three sorts of men in the Church: the one sort fall from Christ whom they do not see; the other, according to their God given position, bestow the gifts which they have received from God to his glory, with great pains and diligence; the third live idly and do no good. As for the first, the Lord when he comes will justly punish them in his time; the second he will bless according to the pains which they have taken; and as for the slothful and idle persons, he will punish them like the first.
John Gill
19:13 And he called his ten servants,.... By whom are meant, not all mankind; for though these are all his servants of right, yet not in fact; nor the elect of God, who are called by grace; for though these are the servants of Christ, and are peculiarly his, yet all that received the pound were not such, for one of them was a wicked man; but the ministers of the Gospel, who are eminently, and in a special manner, the servants of the most high God: but as for the number "ten", this cannot regard the apostles, for they were twelve; and though they are sometimes called the eleven, after the apostasy and death of Judas, yet not the ten; and besides, there was another chose in his room; but this number being a large and perfect one, a round number, it is sometimes made use of as a certain number, for an uncertain one; see Mt 25:1. The call of these by their Lord, is not to be understood of the call of them by his grace, but of a call of them to the office and work of the ministry:
and delivered them ten pounds; every one a pound: the "Maneh", or pound of the Hebrews, if of gold, which contained an hundred drachmas, was of the value of our money, "seventy five pounds"; if of silver, the old "Maneh", or pound, which contained sixty shekels, Ezek 45:12 amounted to "seven pounds ten shillings"; but the "Maneh", or pound, mentioned in the Misna (k), and which was in use in our Lord's time, contained an hundred pence, and was of the value of our money, "three pounds two shillings and six pence": and by these pounds are designed, not special grace; for they intend not any thing wrought in these servants, but something delivered to them, and what might be taken away again, which cannot be said of special grace; and besides, it is certain, that one of these servants that had the pound, was destitute of that: but gifts are meant, and these not merely natural, or the gifts of providence, as health, riches, wisdom, &c. nor only the outward means of grace, as the word and ordinances, but ministerial gifts, which are the greatest in the church, and are therefore signified by pounds; and are what may be improved or neglected, and be lost or taken away; and for which those that have them, are accountable: but though each of these servants are represented, as having every man a pound delivered to him, this must not be understood, as if the gifts of ministers were equal and alike, any more than the inequality of their rewards proves degrees in glory; for which sometimes this parable is produced:
and said unto him, occupy; negotiate, or trade, that is, with the pounds; make use of the ministerial gifts, exercise them, lay them out, and trade with them: the ministry is a trade and merchandise, to be carried on, not in the name of the ministers of Christ, nor on their own stock, nor for themselves, but for Christ, and for the good of souls; which shows, that they must not be slothful, but laborious and diligent:
till I come: which suggests the certainty of Christ's coming, the continuance of the Gospel ministry to that time; and that there is no rest nor ease for Christ's ministers, but a continued series of labour and service, until then; when, for their encouragement, they shall receive their reward.
(k) Peah, c. 8. sect. 5. & Maimon. & Bartenora in ib.
John Wesley
19:13 Trade till I come - To visit the nation, to destroy Jerusalem, to judge the world: or, in a more particular sense, to require thy soul of thee.
Robert Jamieson, A. R. Fausset and David Brown
19:13 Occupy--"negotiate," "do business," with the resources entrusted.
19:1419:14: Եւ քաղաքացիքն նորա ատէին զնա, առաքեցին հրեշտակս զկնի նորա՝ եւ ասեն, թէ ո՛չ կամիմք թագաւորել դմա ՚ի վերայ մեր[1433]։ [1433] Ոմանք. Եւ քաղաքացիքն որ ատէին զնա՝ առա՛՛։
14 Բայց նրա համաքաղաքացիները ատում էին նրան. պատգամաւորներ ուղարկեցին նրա յետեւից եւ ասացին. “Մենք չենք կամենում, որ դա մեր վրայ թագաւորի”:
14 Անոր քաղաքացիները զանիկա կ’ատէին ու դեսպաններ ղրկեցին անոր ետեւէն, ըսելով թէ՝ ‘Չենք ուզեր որ ատիկա մեր վրայ թագաւորութիւն ընէ’։
Եւ քաղաքացիքն նորա ատէին զնա, առաքեցին հրեշտակս զկնի նորա, եւ ասեն թէ` Ոչ կամիմք թագաւորել դմա ի վերայ մեր:

19:14: Եւ քաղաքացիքն նորա ատէին զնա, առաքեցին հրեշտակս զկնի նորա՝ եւ ասեն, թէ ո՛չ կամիմք թագաւորել դմա ՚ի վերայ մեր[1433]։
[1433] Ոմանք. Եւ քաղաքացիքն որ ատէին զնա՝ առա՛՛։
14 Բայց նրա համաքաղաքացիները ատում էին նրան. պատգամաւորներ ուղարկեցին նրա յետեւից եւ ասացին. “Մենք չենք կամենում, որ դա մեր վրայ թագաւորի”:
14 Անոր քաղաքացիները զանիկա կ’ատէին ու դեսպաններ ղրկեցին անոր ետեւէն, ըսելով թէ՝ ‘Չենք ուզեր որ ատիկա մեր վրայ թագաւորութիւն ընէ’։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: Но граждане ненавидели его и отправили вслед за ним посольство, сказав: не хотим, чтобы он царствовал над нами.
19:14  οἱ δὲ πολῖται αὐτοῦ ἐμίσουν αὐτόν, καὶ ἀπέστειλαν πρεσβείαν ὀπίσω αὐτοῦ λέγοντες, οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ᾽ ἡμᾶς.
19:14. Οἱ (The-ones) δὲ (moreover) πολῖται (citiers) αὐτοῦ (of-it) ἐμίσουν (they-were-hating-unto) αὐτόν, (to-it,"καὶ (and) ἀπέστειλαν (they-set-off) πρεσβείαν (to-an-eldering-of) ὀπίσω (aback-unto-which) αὐτοῦ (of-it) λέγοντες ( forthing ,"Οὐ (Not) θέλομεν (we-determine) τοῦτον (to-the-one-this) βασιλεῦσαι (to-have-ruled-of) ἐφ' (upon) ἡμᾶς. (to-us)
19:14. cives autem eius oderant illum et miserunt legationem post illum dicentes nolumus hunc regnare super nosBut his citizens hated him and they sent an embassage after him, saying: We will not have this man to reign over us.
14. But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us.
19:14. But his citizens hated him. And so they sent a delegation after him, saying, ‘We do not want this one to reign over us.’
19:14. But his citizens hated him, and sent a message after him, saying, We will not have this [man] to reign over us.
But his citizens hated him, and sent a message after him, saying, We will not have this [man] to reign over us:

14: Но граждане ненавидели его и отправили вслед за ним посольство, сказав: не хотим, чтобы он царствовал над нами.
19:14  οἱ δὲ πολῖται αὐτοῦ ἐμίσουν αὐτόν, καὶ ἀπέστειλαν πρεσβείαν ὀπίσω αὐτοῦ λέγοντες, οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ᾽ ἡμᾶς.
19:14. cives autem eius oderant illum et miserunt legationem post illum dicentes nolumus hunc regnare super nos
But his citizens hated him and they sent an embassage after him, saying: We will not have this man to reign over us.
19:14. But his citizens hated him. And so they sent a delegation after him, saying, ‘We do not want this one to reign over us.’
19:14. But his citizens hated him, and sent a message after him, saying, We will not have this [man] to reign over us.
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
14: Под гражданами, не пожелавшими упомянутого выше человека иметь своим царем, нужно разуметь единоплеменников Христа, неверующих иудеев.
Adam Clarke: Commentary on the Bible - 1831
19:14: His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God.
Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind.
Sent a message after him - As, in Luk 19:12, there is an allusion to a person's going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government.
We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a murderer, one of their own temper, to the Redeemer of their souls.
Albert Barnes: Notes on the Bible - 1834
19:14: But his citizens - His "subjects," or the people whom he was desirous of ruling.
Hated him - On account of his character, and their fear of oppression. This was, in fact, the case with regard to Archelaus, the Jewish prince, who went to Rome to be confirmed in his kingdom.
Sent a message, saying ... - His discontented subjects, fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews, knowing his character (compare Mat 2:22), sent an embassy of 50 men to Rome, to pRev_ail on Augustus "not" to confer the title on him, but they could not succeed. He "received" the kingdom, and reigned in Judea in the place of his father. As this fact was "fresh" in the memory of the Jews, it makes this parable much more striking. By this part of it Christ designed to denote that the Jews would reject "him" - the Messiah, and would say that they did not desire him to reign over them. See Joh 1:11. So it is true of all sinners that they do not "wish" Jesus to reign over them, and, if it were possible, would cast him off, and never submit to his reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: Luk 19:27; Sa1 8:7; Psa 2:1-3; Isa 49:7; Zac 11:8; Joh 1:11, Joh 15:18, Joh 15:23, Joh 15:24; Act 3:14, Act 3:15, Act 4:27, Act 4:28, Act 7:51, Act 7:52
John Gill
19:14 But his citizens hated him,.... Not those who are fellow citizens with the saints, and of the household of God; whose citizenship is in heaven, and who are seeking the better country, and heavenly city; but the Jews, who were his own people and nation, among whom he was born, to whom he was sent and came, and had an undoubted right to the government of them: these hated him with a mortal hatred, as appeared by their traducing his person in the most opprobrious manner; vilifying his doctrine as false; ascribing his miracles to a diabolical influence; and by persecuting his disciples and followers:
and sent a message after him; this seems to have respect to their outrage against the disciples of Christ, after his ascension; when they not only mocked them, as on the day of Pentecost, but laid hold on them, and put them in hold, even in the common prison, and persecuted them from place to place; and so virtually,
saying, we will not have this man to reign over us: they would neither receive his Gospel, nor submit to his ordinances; but put them away from them, and judged themselves unworthy of everlasting life: and this is the language of every graceless soul; and is to be observed in their opposition to, and neglect of the truths of Christ, and his divine institutions; which are a yoke they do not care to take upon them, though so mild and easy, and are cords which they cast away from them.
John Wesley
19:14 But his citizens - Such were those of Jerusalem, hated him, and sent an embassy after him - The word seems to imply, their sending ambassadors to a superior court, to enter their protest against his being admitted to the regal power. In such a solemn manner did the Jews protest, as it were, before God, that Christ should not reign over them: this man - So they call him in contempt.
Robert Jamieson, A. R. Fausset and David Brown
19:14 his citizens--His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but CÃ&brvbr;sar" (Jn 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.
19:1519:15: Եւ եղեւ դառնա՛լ նմա՝ առեա՛լ զթագաւորութիւնն. եւ կոչեալ զծառայսն՝ որոց տուեալ էր զարծաթն, զի գիտասցէ՛ թէ ո՛ զինչ շահեցաւ[1434]։ [1434] Ոմանք. ՚Ի դառնալն նմա... եւ կոչել զծառայսն որոց։
15 Եւ ազնուականը վերադարձաւ՝ իր թագաւորութիւնն ստացած, եւ կանչեց այն ծառաներին, որոնց տուել էր դրամը, որպէսզի իմանայ, թէ ով ինչ էր շահել:
15 Բայց երբ անիկա թագաւորութիւնը առնելով ետ դարձաւ, իրեն կանչեց այն ծառաները, որոնց ստակը տուեր էր, որպէս զի գիտնայ թէ՝ ո՞վ ինչ շահ ըրած է։
Եւ եղեւ դառնալ նմա առեալ զթագաւորութիւնն, եւ կոչեալ զծառայսն որոց տուեալ էր զարծաթն, զի գիտասցէ թէ ո՛ զինչ շահեցաւ:

19:15: Եւ եղեւ դառնա՛լ նմա՝ առեա՛լ զթագաւորութիւնն. եւ կոչեալ զծառայսն՝ որոց տուեալ էր զարծաթն, զի գիտասցէ՛ թէ ո՛ զինչ շահեցաւ[1434]։
[1434] Ոմանք. ՚Ի դառնալն նմա... եւ կոչել զծառայսն որոց։
15 Եւ ազնուականը վերադարձաւ՝ իր թագաւորութիւնն ստացած, եւ կանչեց այն ծառաներին, որոնց տուել էր դրամը, որպէսզի իմանայ, թէ ով ինչ էր շահել:
15 Բայց երբ անիկա թագաւորութիւնը առնելով ետ դարձաւ, իրեն կանչեց այն ծառաները, որոնց ստակը տուեր էր, որպէս զի գիտնայ թէ՝ ո՞վ ինչ շահ ըրած է։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: И когда возвратился, получив царство, велел призвать к себе рабов тех, которым дал серебро, чтобы узнать, кто что приобрел.
19:15  καὶ ἐγένετο ἐν τῶ ἐπανελθεῖν αὐτὸν λαβόντα τὴν βασιλείαν καὶ εἶπεν φωνηθῆναι αὐτῶ τοὺς δούλους τούτους οἷς δεδώκει τὸ ἀργύριον, ἵνα γνοῖ τί διεπραγματεύσαντο.
19:15. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) ἐπανελθεῖν (to-have-had-came-up-upon) αὐτὸν (to-it) λαβόντα (to-having-had-taken) τὴν (to-the-one) βασιλείαν (to-a-ruling-of,"καὶ (and) εἶπεν (it-had-said) φωνηθῆναι (to-have-been-sounded-unto) αὐτῷ (unto-it) τοὺς (to-the-ones) δούλους (to-bondees) τούτους (to-the-ones-these) οἷς ( unto-which ) δεδώκει (it-had-come-to-have-given) τὸ (to-the-one) ἀργύριον, (to-a-silverlet,"ἵνα (so) γνοῖ (it-may-have-acquainted) τί (to-what-one) διεπραγματεύσαντο . ( they-practiced-through-of )
19:15. et factum est ut rediret accepto regno et iussit vocari servos quibus dedit pecuniam ut sciret quantum quisque negotiatus essetAnd it came to pass that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading,
15. And it came to pass, when he was come back again, having received the kingdom, that he commanded these servants, unto whom he had given the money, to be called to him, that he might know what they had gained by trading.
19:15. And it happened that he returned, having received the kingdom. And he ordered the servants, to whom he had given the money, to be called so that he would know how much each one had earned by doing business.
19:15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading:

15: И когда возвратился, получив царство, велел призвать к себе рабов тех, которым дал серебро, чтобы узнать, кто что приобрел.
19:15  καὶ ἐγένετο ἐν τῶ ἐπανελθεῖν αὐτὸν λαβόντα τὴν βασιλείαν καὶ εἶπεν φωνηθῆναι αὐτῶ τοὺς δούλους τούτους οἷς δεδώκει τὸ ἀργύριον, ἵνα γνοῖ τί διεπραγματεύσαντο.
19:15. et factum est ut rediret accepto regno et iussit vocari servos quibus dedit pecuniam ut sciret quantum quisque negotiatus esset
And it came to pass that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading,
19:15. And it happened that he returned, having received the kingdom. And he ordered the servants, to whom he had given the money, to be called so that he would know how much each one had earned by doing business.
19:15. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
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
15: (См. Мф XXV, 19). - Кто что приобрел - правильнее: кто что предпринял.
Adam Clarke: Commentary on the Bible - 1831
19:15: When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Mat 25:14 (note), etc.
Albert Barnes: Notes on the Bible - 1834
19:15: See the notes at Mat 25:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: having: Psa 2:4-6
money: Gr. silver, and so, Luk 19:23
that he: Luk 12:48, Luk 16:2-13; Mat 18:23-35, Mat 25:19; Rom 14:10-12; Co1 4:1-5
John Gill
19:15 And it came to pass that when he was returned,.... Which return was either in power to Jerusalem, in the destruction of that city; or which will be in person to this earth, at the end of the world; and will be local and visible, and in great glory, attended with the holy angels, and with all the saints: the time is fixed and certain, though unknown, and will be sudden and unexpected; but will not be till after the Gospel has had a general spread all over the world, and the Jews are converted, and the fulness of the Gentiles brought in, and then will Christ come:
having received the kingdom; not only having been set down at the right hand of God, and crowned with glory and honour, and received gifts for men, which he bestowed on them; and which proved him to be Lord and Christ; all which was done at his ascension, after which his kingdom came, or he returned in power and glory, to take vengeance on the Jews; but also having received the kingdom of glory for all his saints, and particularly having received the kingdom of priests, or all the elect of God, these being all called by grace, and gathered to him, as they will every one of them before his second coming; when this kingdom will be delivered to the Father complete and perfect; and this will a reckoning time, as follows:
then he commanded those servants to be called, to whom he had given the money. The servants are the ministers of the word, who must all appear before the judgment seat of Christ; and give an account of themselves to God, the Judge of all; and of their gifts and talents, and ministrations, and the souls under their care: the persons who are "commanded" to call them are the angels, and who shall be employed in gathering all the elect together; the thing that will be inquired about, and must be accounted for, is the "money" given them; that is, the Gospel they are intrusted with, and the gifts to preach it bestowed on them: the end of this summons is,
that he might know how much every man had gained by trading; not but that Christ, who is the omniscient God, the searcher of the heart, and a discerner of the thoughts and intents of it, knows full well the use that is made of every man's gift, and the benefits and advantages arising from it, both for his own glory, and the good of souls; but these summons will be given, this account taken, and inquiry made, that these things which are known to him, might be made manifest to all, and every man have praise of God; whose will it is that he should have it, and sloth and negligence be justly punished.
John Wesley
19:15 When he was returned - In his glory.
Robert Jamieson, A. R. Fausset and David Brown
19:15 (See on Mt 25:19-29.)
ten . . . five cities--different degrees of future gracious reward, proportioned to the measure of present fidelity.
19:1619:16: Եկն առաջի՛նն եւ ասէ. Տէ՛ր, մնասն քո՝ տա՛սն մնաս արար։
16 Եկաւ առաջինը եւ ասաց. “Տէ՛ր, քո մէկ մնասը տասը մնաս բերեց”:
16 Առաջինը եկաւ ու ըսաւ. ‘Տէ՛ր, քու մնասդ տասը մնաս շահ ըրաւ’։
Եկն առաջինն եւ ասէ. Տէր, մնասն քո տասն մնաս արար:

19:16: Եկն առաջի՛նն եւ ասէ. Տէ՛ր, մնասն քո՝ տա՛սն մնաս արար։
16 Եկաւ առաջինը եւ ասաց. “Տէ՛ր, քո մէկ մնասը տասը մնաս բերեց”:
16 Առաջինը եկաւ ու ըսաւ. ‘Տէ՛ր, քու մնասդ տասը մնաս շահ ըրաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: Пришел первый и сказал: господин! мина твоя принесла десять мин.
19:16  παρεγένετο δὲ ὁ πρῶτος λέγων, κύριε, ἡ μνᾶ σου δέκα προσηργάσατο μνᾶς.
19:16. παρεγένετο ( It-had-became-beside ) δὲ (moreover,"ὁ (the-one) πρῶτος (most-before,"λέγων (forthing,"Κύριε, (Authority-belonged,"ἡ (the-one) μνᾶ (a-mina) σου (of-thee) δέκα (to-ten) προσηργάσατο ( it-toward-worked-to ) μνᾶς. (to-minas)
19:16. venit autem primus dicens domine mna tua decem mnas adquisivitAnd the first came saying: Lord, thy pound hath gained ten pounds.
16. And the first came before him, saying, Lord, thy pound hath made ten pounds more.
19:16. Now the first approached, saying: ‘Lord, your one pound has earned ten pounds.’
19:16. Then came the first, saying, Lord, thy pound hath gained ten pounds.
Then came the first, saying, Lord, thy pound hath gained ten pounds:

16: Пришел первый и сказал: господин! мина твоя принесла десять мин.
19:16  παρεγένετο δὲ ὁ πρῶτος λέγων, κύριε, ἡ μνᾶ σου δέκα προσηργάσατο μνᾶς.
19:16. venit autem primus dicens domine mna tua decem mnas adquisivit
And the first came saying: Lord, thy pound hath gained ten pounds.
19:16. Now the first approached, saying: ‘Lord, your one pound has earned ten pounds.’
19:16. Then came the first, saying, Lord, thy pound hath gained ten pounds.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: См. Мф XXV, 20-21.
Adam Clarke: Commentary on the Bible - 1831
19:16: Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man's ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved.
Albert Barnes: Notes on the Bible - 1834
19:16: See the notes at Mat 25:20-21.
Ten cities - We are not to suppose that this will be "literally" fulfilled in heaven. Christ teaches here that our reward in heaven will be "in proportion" to our faithfulness in improving our talents on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: Lord: Ch1 29:14-16; Co1 15:10; Col 1:28, Col 1:29; Ti2 4:7, Ti2 4:8; Jam 2:18-26
Geneva 1599
19:16 Then came the first, saying, Lord, (d) thy pound hath gained ten pounds.
(d) This was a piece of money which the Greeks used, and was worth about one hundred pence, which is about ten crowns.
John Gill
19:16 Then came the first,.... Who were set in the first place in the church, the apostles of Christ, and who had the greatest gifts, and laboured more abundantly, and were eminently useful; such an one was the Apostle Paul:
saying, Lord; acknowledging the sovereignty and dominion of Christ over them, owning they were accountable to him, and that he had a right to inquire, what use they had made of their gifts, and what advantages these had produced;
thy pound hath gained ten pounds; it had been increased tenfold; or it has turned to a tenfold account, in the conversion of sinners, in the edification of the saints, and in the advancement of the kingdom, and interest of Christ. This servant owns, that the gifts he had were Christ's; he calls them, "thy pound"; and therefore did not glory in them as his own attainments, or, as if he had received them not; and ascribes the great increase, not to himself, but to the pound itself; to the gifts of Christ, as they were his, and as used by his grace and strength, and as blessed, and owned by him, to these purposes.
19:1719:17: Եւ ասէ ցնա. Ազնի՛ւ ծառայ եւ բարի, զի ՚ի փոքուդ հաւատարիմ եղեր, լիջի՛ր իշխանութիւն ունել ՚ի վերայ տա՛սն քաղաքի։
17 Եւ տէրը նրան ասաց. “Ազնիւ եւ բարի ծառայ, քանի որ այդ փոքր բանի մէջ հաւատարիմ եղար, իշխանութիւն ունեցիր տասը քաղաքների վրայ”:
17 Տէրը ըսաւ անոր. ‘Ապրի՛ս, բարի ծառայ. որովհետեւ քիչ բանի մէջ հաւատարիմ եղար, տասը քաղաքի վրայ իշխանութիւն ունեցիր’։
Եւ ասէ ցնա. Ազնի՛ւ, ծառայ բարի, զի ի փոքուդ հաւատարիմ եղեր, լիջիր իշխանութիւն ունել ի վերայ տասն քաղաքի:

19:17: Եւ ասէ ցնա. Ազնի՛ւ ծառայ եւ բարի, զի ՚ի փոքուդ հաւատարիմ եղեր, լիջի՛ր իշխանութիւն ունել ՚ի վերայ տա՛սն քաղաքի։
17 Եւ տէրը նրան ասաց. “Ազնիւ եւ բարի ծառայ, քանի որ այդ փոքր բանի մէջ հաւատարիմ եղար, իշխանութիւն ունեցիր տասը քաղաքների վրայ”:
17 Տէրը ըսաւ անոր. ‘Ապրի՛ս, բարի ծառայ. որովհետեւ քիչ բանի մէջ հաւատարիմ եղար, տասը քաղաքի վրայ իշխանութիւն ունեցիր’։
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19:1717: И сказал ему: хорошо, добрый раб! за то, что ты в малом был верен, возьми в управление десять городов.
19:17  καὶ εἶπεν αὐτῶ, εὗγε, ἀγαθὲ δοῦλε, ὅτι ἐν ἐλαχίστῳ πιστὸς ἐγένου, ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων.
19:17. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"Εὖγε, (Goodly-too,"ἀγαθὲ (Good) δοῦλε, (Bondee,"ὅτι (to-which-a-one) ἐν (in) ἐλαχίστῳ (unto-most-lackened) πιστὸς (trusted) ἐγένου , ( thou-had-became ,"ἴσθι (thou-should-be) ἐξουσίαν (to-a-being-out-unto) ἔχων (holding) ἐπάνω (upon-up-unto-which) δέκα (to-ten) πόλεων. (to-cities)
19:17. et ait illi euge bone serve quia in modico fidelis fuisti eris potestatem habens supra decem civitatesAnd he said to him: Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.
17. And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities.
19:17. And he said to him: ‘Well done, good servant. Since you have been faithful in a small matter, you will hold authority over ten cities.’
19:17. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities:

17: И сказал ему: хорошо, добрый раб! за то, что ты в малом был верен, возьми в управление десять городов.
19:17  καὶ εἶπεν αὐτῶ, εὗγε, ἀγαθὲ δοῦλε, ὅτι ἐν ἐλαχίστῳ πιστὸς ἐγένου, ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων.
19:17. et ait illi euge bone serve quia in modico fidelis fuisti eris potestatem habens supra decem civitates
And he said to him: Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.
19:17. And he said to him: ‘Well done, good servant. Since you have been faithful in a small matter, you will hold authority over ten cities.’
19:17. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
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Adam Clarke: Commentary on the Bible - 1831
19:17: Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: Well: Gen 39:4; Sa1 2:30; Mat 25:21; Rom 2:29; Co1 4:5; Ti2 2:10; Pe1 1:7, Pe1 5:4
been: Luk 16:10, Luk 22:30; Mat 25:21; Rev 2:26-29
John Gill
19:17 And he said unto him, well, thou good servant,.... Signifying he had well done, and had approved himself to be an honest, diligent, and laborious servant; who, having the grace of God, which made him a good man, and gifts and abilities, which made him a good minister of Christ, he made a good use them, freely communicated the good things of the Gospel, and being employed in a good work, he performed it well:
because thou hast been faithful in a very little; had preached the pure Gospel of Christ, and the whole of it, and sought not to please men, but the Lord only; not his own glory, but Christ's; abode by him and his interest, notwithstanding all reproaches and persecutions, and so acted a faithful part to Christ: "in a very little"; not that the Gospel is in itself little, or of small account; it is a treasure in earthen vessels; and contains the unsearchable riches of Christ: nor are gifts to preach it little things; they are instances of rich and amazing grace; but they are little, or, rather, the use and exercise of them are little, in comparison of the glory and happiness such faithful servants shall enjoy: from whence it appears, that since there is no proportion between what they do, and what they shall have, that therefore it is not of merit but of grace; and which is expressed in the following clause:
have thou authority over ten cities; which is to be understood, not in a literal sense, as if the apostles should have the jurisdiction over so many cities, or churches in so many cities among the Gentiles, after the destruction of Jerusalem, which were planted by their means and ministry; for nothing of this kind appears in the word of God: and much less after the second coming of Christ, shall faithful ministers of the word have power over so many cities, literally taken; for both in the kingdom state and in the ultimate glory, there will be but one beloved city, the holy city, the new Jerusalem: nor is any thing in particular, in a metaphorical sense, intended; only, in general, that the kingdom, and dominion, and the greatness of it, will be given unto them; and they shall reign with Christ on earth a thousand years; and shall also have a crown of glory, life, and righteousness bestowed on them, and shall sit on the throne with Christ; and besides all this, the persons they have been instrumental to, will be their joy, and crown of rejoicing. A learned writer (l) explains these ten cities, by the ten horns of the dragon, and beast in Rev_ 12:3 by which are meant ten kings, or kingdoms, Rev_ 17:12. These indeed will be overcome by Christ, and they that are with him, and will hate the Romish antichrist, and destroy him; so that, it seems, there will be revolutions in these kingdoms; and large conversions to the faith of Christ, which seems to be what this writer means by authority over them.
(l) Teelmanni Specimen Explic. Parabol. p. 51.
19:1819:18: Եկն երկրո՛րդն՝ եւ ասէ. Մնասն քո՝ արար հի՛նգ մնաս։
18 Եկաւ երկրորդը եւ ասաց. “Քո մէկ մնասը հինգ մնաս բերեց”:
18 Երկրորդը եկաւ ու ըսաւ. ‘Տէ՛ր, քու մնասդ հինգ մնաս շահ ըրաւ’։
Եկն երկրորդն եւ ասէ. Մնասն քո արար հինգ մնաս:

19:18: Եկն երկրո՛րդն՝ եւ ասէ. Մնասն քո՝ արար հի՛նգ մնաս։
18 Եկաւ երկրորդը եւ ասաց. “Քո մէկ մնասը հինգ մնաս բերեց”:
18 Երկրորդը եկաւ ու ըսաւ. ‘Տէ՛ր, քու մնասդ հինգ մնաս շահ ըրաւ’։
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19:1818: Пришел второй и сказал: господин! мина твоя принесла пять мин.
19:18  καὶ ἦλθεν ὁ δεύτερος λέγων, ἡ μνᾶ σου, κύριε, ἐποίησεν πέντε μνᾶς.
19:18. καὶ (And) ἦλθεν (it-had-came,"ὁ (the-one) δεύτερος (second,"λέγων (forthing,"Ἡ (The-one) μνᾶ (a-mina) σου, (of-thee,"κύριε, (Authority-belonged,"ἐποίησεν (it-did-unto) πέντε (to-five) μνᾶς. (to-minas)
19:18. et alter venit dicens domine mna tua fecit quinque mnasAnd the second came, saying: Lord, thy pound hath gained five pounds.
18. And the second came, saying, Thy pound, Lord, hath made five pounds.
19:18. And the second came, saying: ‘Lord, your one pound has earned five pounds.’
19:18. And the second came, saying, Lord, thy pound hath gained five pounds.
And the second came, saying, Lord, thy pound hath gained five pounds:

18: Пришел второй и сказал: господин! мина твоя принесла пять мин.
19:18  καὶ ἦλθεν ὁ δεύτερος λέγων, ἡ μνᾶ σου, κύριε, ἐποίησεν πέντε μνᾶς.
19:18. et alter venit dicens domine mna tua fecit quinque mnas
And the second came, saying: Lord, thy pound hath gained five pounds.
19:18. And the second came, saying: ‘Lord, your one pound has earned five pounds.’
19:18. And the second came, saying, Lord, thy pound hath gained five pounds.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-26: См. Мф ХХV, 22-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: thy: Mat 13:23; Mar 4:20; Co2 8:12
John Gill
19:18 And the second came,.... He who was next, though less useful, yet equally diligent and active:
saying, Lord; acknowledging also the power and authority of Christ over him:
thy pound hath gained five pounds; is increased fivefold, or is turned to a fivefold account, to the interest of Christ, and good of immortal souls: the usefulness of the ministers of the Gospel is not alike; as they have gifts different one from another, so their improvements are different, and their labours, though faithful, do not turn to the same account,
19:1919:19: Ասէ ցնա. Եւ դո՛ւ լիջիր ՚ի վերայ հինգ քաղաքաց[1435]։ [1435] Ոմանք. Ասէ եւ ցնա. Եւ դու։
19 Տէրը նրան ասաց. “Դու էլ՝ հինգ քաղաքների վրայ”:
19 Եւ ըսաւ անոր. ‘Դուն ալ հինգ քաղաքի վրայ եղիր’։
Ասէ եւ ցնա. Եւ դու լիջիր ի վերայ հինգ քաղաքաց:

19:19: Ասէ ցնա. Եւ դո՛ւ լիջիր ՚ի վերայ հինգ քաղաքաց[1435]։
[1435] Ոմանք. Ասէ եւ ցնա. Եւ դու։
19 Տէրը նրան ասաց. “Դու էլ՝ հինգ քաղաքների վրայ”:
19 Եւ ըսաւ անոր. ‘Դուն ալ հինգ քաղաքի վրայ եղիր’։
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19:1919: Сказал и этому: и ты будь над пятью городами.
19:19  εἶπεν δὲ καὶ τούτῳ, καὶ σὺ ἐπάνω γίνου πέντε πόλεων.
19:19. εἶπεν (It-had-said) δὲ (moreover) καὶ (and) τούτῳ (unto-the-one-this,"Καὶ (And) σὺ (thou) ἐπάνω (up-unto-which) γίνου ( thou-should-become ) πέντε (of-five) πόλεων. (of-cities)
19:19. et huic ait et tu esto supra quinque civitatesAnd he said to him: Be thou also over five cities.
19. And he said unto him also, Be thou also over five cities.
19:19. And he said to him, ‘And so, you shall be over five cities.’
19:19. And he said likewise to him, Be thou also over five cities.
And he said likewise to him, Be thou also over five cities:

19: Сказал и этому: и ты будь над пятью городами.
19:19  εἶπεν δὲ καὶ τούτῳ, καὶ σὺ ἐπάνω γίνου πέντε πόλεων.
19:19. et huic ait et tu esto supra quinque civitates
And he said to him: Be thou also over five cities.
19:19. And he said to him, ‘And so, you shall be over five cities.’
19:19. And he said likewise to him, Be thou also over five cities.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: Be: Isa 3:10; Co1 3:8, Co1 15:41, Co1 15:42, Co1 15:58; Co2 9:6; Jo2 1:8
John Gill
19:19 And he said likewise to him,.... He commended him as a good and faithful servant, though this is not expressed; and added,
be thou over five cities; which does not denote any inequality of glory in Christ's ministers, who will all shine as the firmament, and as the stars for ever and ever; at least, there will be no inequality in the ultimate state of happiness, when all the saints shall shine as the sun in the kingdom of their Father, whatever there may be in the kingdom state, or in Christ's personal reign with his saints on earth. The above learned writer would have this passage compared with Is 19:18.
19:2019:20: Եկն մեւսն եւ ասէ. Տէ՛ր՝ ահա մնասն քո զոր ունէի, ծրարեա՛լ ՚ի վարշամակի.
20 Միւսն էլ եկաւ եւ ասաց. “Տէ՛ր, ահա քո մնասը, որ թաշկինակի մէջ ծրարած պահում էի.
20 Ուրիշ մը եկաւ ու ըսաւ. ‘Տէ՛ր, ահա քու մնասդ՝ որ թաշկինակի մը մէջ ծրարած կը պահէի.
Եկն մեւսն եւ ասէ. Տէր, ահա մնասն քո զոր ունէի ծրարեալ ի վարշամակի:

19:20: Եկն մեւսն եւ ասէ. Տէ՛ր՝ ահա մնասն քո զոր ունէի, ծրարեա՛լ ՚ի վարշամակի.
20 Միւսն էլ եկաւ եւ ասաց. “Տէ՛ր, ահա քո մնասը, որ թաշկինակի մէջ ծրարած պահում էի.
20 Ուրիշ մը եկաւ ու ըսաւ. ‘Տէ՛ր, ահա քու մնասդ՝ որ թաշկինակի մը մէջ ծրարած կը պահէի.
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: Пришел третий и сказал: господин! вот твоя мина, которую я хранил, завернув в платок,
19:20  καὶ ὁ ἕτερος ἦλθεν λέγων, κύριε, ἰδοὺ ἡ μνᾶ σου ἣν εἶχον ἀποκειμένην ἐν σουδαρίῳ·
19:20. καὶ (And) ὁ (the-one) ἕτερος (different) ἦλθεν (it-had-came) λέγων (forthing,"Κύριε, (Authority-belonged," ἰδοὺ ( thou-should-have-had-seen ,"ἡ (the-one) μνᾶ (a-mina) σου (of-thee) ἣν (to-which) εἶχον (I-was-holding) ἀποκειμένην ( to-situating-off ) ἐν (in) σουδαρίῳ: (unto-a-sudarium)
19:20. et alter venit dicens domine ecce mna tua quam habui repositam in sudarioAnd another came, saying: Lord, behold here is thy pound, which I have kept laid up in a napkin.
20. And another came, saying, Lord, behold, thy pound, which I kept laid up in a napkin:
19:20. And another approached, saying: ‘Lord, behold your one pound, which I kept stored in a cloth.
19:20. And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:
And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:

20: Пришел третий и сказал: господин! вот твоя мина, которую я хранил, завернув в платок,
19:20  καὶ ὁ ἕτερος ἦλθεν λέγων, κύριε, ἰδοὺ ἡ μνᾶ σου ἣν εἶχον ἀποκειμένην ἐν σουδαρίῳ·
19:20. et alter venit dicens domine ecce mna tua quam habui repositam in sudario
And another came, saying: Lord, behold here is thy pound, which I have kept laid up in a napkin.
19:20. And another approached, saying: ‘Lord, behold your one pound, which I kept stored in a cloth.
19:20. And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:
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Adam Clarke: Commentary on the Bible - 1831
19:20: Lord, behold, here is thy pound - See Mat 25:18.
Albert Barnes: Notes on the Bible - 1834
19:20: A napkin - A towel. He means by it that he had not wasted it nor thrown it by carelessly, but had been "very careful" of it; so much so as to be at the pains to tie it up in a towel and put it in a safe place, as if he had been "very faithful" to his trust. So many people employ their talents, their learning, their property, their influence. They "have" them; they "keep" them; but they never "use" them in the service of the Lord Jesus; and, in regard to their influence on the church or the world, it would be the same if God had never conferred on them these talents.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: Lord: Luk 19:13, Luk 3:9, Luk 6:46; Pro 26:13-16; Mat 25:24; Jam 4:17
Geneva 1599
19:20 (6) And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:
(6) Against those who idly spend their life in deliberating and in contemplation.
John Gill
19:20 And another came,.... Who was one of the servants; had a gift, but did not use, and improve it, nor did it turn to any account:
saying, Lord; owning also the lordship and dominion of Christ, as all will confess at the last day, even those who have no interest in him, and cannot call him their Lord;
behold, here is thy pound; he owns his gifts were the Lord's, and that he had received them from him, and now returns them:
which I have kept; he had kept that which was committed to him, and that even till his Lord came; he had not lost it, though it was not increased, or was of any advantage to Christ, or the souls of men, it being neglected by him; for it was
laid up in a napkin: the Greek word, here used for a napkin, is adopted by the Jews into their language, and is used for a veil and for a linen cloth: this puts me in mind of what the Jews call, "possession by a napkin", or linen cloth: their custom is this; when they buy, or sell any thing, to use a piece of cloth they call "sudar", the word in the text, which the contractors lay hold upon, whereby they ratify and confirm the bargain (m): but this man made no use of his "sudar", or napkin, in buying and selling; he traded not at all; he wrapped up his money in it, and both lay useless; his gift lay dormant and unexercised, which was given him to profit withal.
(m) Elias in Tisbbi in voce
19:2119:21: երկնչէի ՚ի քէն, զի այր ստամբա՛կ ես. բառնաս՝ զոր ո՛չ եդիր, եւ հնձես՝ զոր ո՛չ սերմանեցեր։
21 վախենում էի քեզնից, որովհետեւ խիստ մարդ ես. վերցնում ես, ինչ որ չես դրել, եւ հնձում ես, ինչ որ չես սերմանել”:
21 Քանզի կը վախնայի քեզմէ, վասն զի դուն խիստ մարդ մըն ես, չդրած բանդ կը վերցնես ու չսերմանածդ կը հնձես’։
երկնչէի ի քէն, զի այր ստամբակ ես. բառնաս զոր ոչ եդիր, եւ հնձես զոր ոչ սերմանեցեր:

19:21: երկնչէի ՚ի քէն, զի այր ստամբա՛կ ես. բառնաս՝ զոր ո՛չ եդիր, եւ հնձես՝ զոր ո՛չ սերմանեցեր։
21 վախենում էի քեզնից, որովհետեւ խիստ մարդ ես. վերցնում ես, ինչ որ չես դրել, եւ հնձում ես, ինչ որ չես սերմանել”:
21 Քանզի կը վախնայի քեզմէ, վասն զի դուն խիստ մարդ մըն ես, չդրած բանդ կը վերցնես ու չսերմանածդ կը հնձես’։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: ибо я боялся тебя, потому что ты человек жестокий: берешь, чего не клал, и жнешь, чего не сеял.
19:21  ἐφοβούμην γάρ σε, ὅτι ἄνθρωπος αὐστηρὸς εἶ, αἴρεις ὃ οὐκ ἔθηκας καὶ θερίζεις ὃ οὐκ ἔσπειρας.
19:21. ἐφοβούμην ( I-was-feareeing-unto ) γάρ (therefore) σε (to-thee) ὅτι (to-which-a-one) ἄνθρωπος (a-mankind) αὐστηρὸς (harsh) εἶ, (thou-be,"αἴρεις (thou-lift) ὃ (to-which) οὐκ (not) ἔθηκας (thou-placed) καὶ (and) θερίζεις (thou-summer-to) ὃ (to-which) οὐκ (not) ἔσπειρας. (thou-whorled)
19:21. timui enim te quia homo austeris es tollis quod non posuisti et metis quod non seminastiFor I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.
21. for I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
19:21. For I feared you, because you are an austere man. You take up what you did not lay down, and you reap what you did not sow.’
19:21. For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow:

21: ибо я боялся тебя, потому что ты человек жестокий: берешь, чего не клал, и жнешь, чего не сеял.
19:21  ἐφοβούμην γάρ σε, ὅτι ἄνθρωπος αὐστηρὸς εἶ, αἴρεις ὃ οὐκ ἔθηκας καὶ θερίζεις ὃ οὐκ ἔσπειρας.
19:21. timui enim te quia homo austeris es tollis quod non posuisti et metis quod non seminasti
For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.
19:21. For I feared you, because you are an austere man. You take up what you did not lay down, and you reap what you did not sow.’
19:21. For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
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Albert Barnes: Notes on the Bible - 1834
19:21: An austere man - Hard, severe, oppressive. The word is commonly applied to unripe fruit, and means "sour," unpleasant; harsh. In this case it means that the man was taking every advantage, and, while "he" lived in idleness, was making his living out of the toils of others.
Thou takest up ... - Thou dost exact of others what thou didst not give. The phrase is applied to a man who "finds" what has been lost by another, and keeps it himself, and refuses to return it to the owner. All this is designed to show the sinner's view of God. He regards him as unjust, demanding more than man has "power" to render, and more, therefore, than God has a "right" to demand. See the notes at Mat 25:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: I feared: Exo 20:19, Exo 20:20; Sa1 12:20; Mat 25:24, Mat 25:25; Rom 8:15; Ti2 1:7; Jam 2:10; Jo1 4:18
because: Sa1 6:19-21; Sa2 6:9-11; Job 21:14, Job 21:15; Eze 18:25-29; Mal 3:14, Mal 3:15; Rom 8:7; Jde 1:15
John Gill
19:21 For I feared thee,.... Not with a right fear, with a fear of his goodness, who had bestowed such an excellent gift on him; for this would have taught him to have departed from evil, and have put him on doing his master's will, and making use of his gift to his glory: his fear was not of the right kind, and was ill grounded, as appears by what follows:
because thou art an austere man; cruel and uncompassionate to his servants, and hard to be pleased; than which nothing is more false, since it is evident, that Christ is compassionate both to the bodies and souls of men; is a merciful high priest, and is one that has compassion on the ignorant, and them that are out of the way, and cannot but be touched with the feeling of his people's infirmities; and is mild and gentle in his whole deportment, and in all his administrations:
thou takest up that thou layest not down, and reapest that thou didst not sow; suggesting, that he was covetous of that which did not belong to him, and withheld what was due to his servants, and rigorously exacted service that could not be performed; a most iniquitous charge, since none so liberal as he, giving gifts, grace and glory, freely; imposing no grievous commands on men; his yoke being easy, and his burden light; never sending a man to a warfare at his own charge; but always giving grace and strength proportionable to the service he calls to, and rewarding his servants in a most bountiful manner, infinitely beyond their deserts.
19:2219:22: Եւ ասէ ցնա. ՚Ի բերանոյ քումմէ դատեցայց զքեզ ծառա՛յ անհաւատ. գիտէիր թէ ես ա՛յր մի ստամբա՛կ եմ, բառնամ զոր ո՛չ եդի, եւ հնձեմ՝ ուր ո՛չ սերմանեցի[1436]. [1436] Ոմանք. Զոր ոչ սերմանեցի։
22 Եւ տէրը նրան ասաց. “Հէնց քո բերանով քեզ պիտի դատեմ, անհաւատարի՛մ ծառայ. գիտէիր, որ ես մի խիստ մարդ եմ, վերցնում եմ, ինչ որ չեմ դրել եւ հնձում եմ՝ ուր չեմ սերմանել:
22 Անիկա ըսաւ անոր. ‘Քու բերնովդ քեզ պիտի դատեմ, ո՛վ չար ծառայ. գիտէիր թէ ես խիստ մարդ մըն եմ, չդրած բանս կը վերցնեմ ու չսերմանածս կը հնձեմ,
Եւ ասէ ցնա. Ի բերանոյ քումմէ դատեցայց զքեզ, ծառայ [112]անհաւատ. գիտէիր թէ ես այր մի ստամբակ եմ, բառնամ զոր ոչ եդի, հնձեմ ուր ոչ սերմանեցի:

19:22: Եւ ասէ ցնա. ՚Ի բերանոյ քումմէ դատեցայց զքեզ ծառա՛յ անհաւատ. գիտէիր թէ ես ա՛յր մի ստամբա՛կ եմ, բառնամ զոր ո՛չ եդի, եւ հնձեմ՝ ուր ո՛չ սերմանեցի[1436].
[1436] Ոմանք. Զոր ոչ սերմանեցի։
22 Եւ տէրը նրան ասաց. “Հէնց քո բերանով քեզ պիտի դատեմ, անհաւատարի՛մ ծառայ. գիտէիր, որ ես մի խիստ մարդ եմ, վերցնում եմ, ինչ որ չեմ դրել եւ հնձում եմ՝ ուր չեմ սերմանել:
22 Անիկա ըսաւ անոր. ‘Քու բերնովդ քեզ պիտի դատեմ, ո՛վ չար ծառայ. գիտէիր թէ ես խիստ մարդ մըն եմ, չդրած բանս կը վերցնեմ ու չսերմանածս կը հնձեմ,
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: [Господин] сказал ему: твоими устами буду судить тебя, лукавый раб! ты знал, что я человек жестокий, беру, чего не клал, и жну, чего не сеял;
19:22  λέγει αὐτῶ, ἐκ τοῦ στόματός σου κρίνω σε, πονηρὲ δοῦλε. ᾔδεις ὅτι ἐγὼ ἄνθρωπος αὐστηρός εἰμι, αἴρων ὃ οὐκ ἔθηκα καὶ θερίζων ὃ οὐκ ἔσπειρα;
19:22. λέγει (It-fortheth) αὐτῷ (unto-it,"Ἐκ (Out) τοῦ (of-the-one) στόματός (of-a-mouth) σου (of-thee) κρίνω (I-separate) σε, (to-thee,"πονηρὲ (En-necessitated) δοῦλε: (Bondee,"ᾔδεις (thou-had-come-to-have-seen) ὅτι (to-which-a-one) ἐγὼ (I) ἄνθρωπος (a-mankind) αὐστηρός (harsh) εἰμι, (I-be,"αἴρων (lifting) ὃ (to-which) οὐκ (not) ἔθηκα (I-placed) καὶ (and) θερίζων (summering-to) ὃ (to-which) οὐκ (not) ἔσπειρα; (I-whorled?"
19:22. dicit ei de ore tuo te iudico serve nequam sciebas quod ego austeris homo sum tollens quod non posui et metens quod non seminaviHe saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down and reaping that which I did not sow.
22. He saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up that I laid not down, and reaping that I did not sow;
19:22. He said to him: ‘By your own mouth, do I judge you, O wicked servant. You knew that I am an austere man, taking up what I did not lay down, and reaping what I did not sow.
19:22. And he saith unto him, Out of thine own mouth will I judge thee, [thou] wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
And he saith unto him, Out of thine own mouth will I judge thee, [thou] wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

22: [Господин] сказал ему: твоими устами буду судить тебя, лукавый раб! ты знал, что я человек жестокий, беру, чего не клал, и жну, чего не сеял;
19:22  λέγει αὐτῶ, ἐκ τοῦ στόματός σου κρίνω σε, πονηρὲ δοῦλε. ᾔδεις ὅτι ἐγὼ ἄνθρωπος αὐστηρός εἰμι, αἴρων ὃ οὐκ ἔθηκα καὶ θερίζων ὃ οὐκ ἔσπειρα;
19:22. dicit ei de ore tuo te iudico serve nequam sciebas quod ego austeris homo sum tollens quod non posui et metens quod non seminavi
He saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down and reaping that which I did not sow.
19:22. He said to him: ‘By your own mouth, do I judge you, O wicked servant. You knew that I am an austere man, taking up what I did not lay down, and reaping what I did not sow.
19:22. And he saith unto him, Out of thine own mouth will I judge thee, [thou] wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
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Albert Barnes: Notes on the Bible - 1834
19:22: Out of thine own mouth - By your own statement, or your own views of my character. If you "knew" that this was my character, and "knew" that I would be rigid, firm, and even severe, it would have been the part of wisdom in you to have made the best use of the money in your power; but as you "knew" my character beforehand, and was well acquainted with the fact that I should demand a strict compliance with your obligation, you have no right to complain if you are condemned accordingly. We are not to suppose that God is "unjust or austere;" but what we are to learn from this is, that as people know that God will be "just," and will call them to a strict account in the day of judgment, they ought to be prepared to meet him, and that they cannot then complain if God should condemn them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: Out: Sa2 1:16; Job 15:5, Job 15:6; Mat 12:37, Mat 22:12; Rom 3:19
Thou knewest: Mat 25:26, Mat 25:27
John Gill
19:22 And he saith unto him,.... By way of reply to his vile slander, and unrighteous charge;
out of thine own mouth will I judge thee, thou wicked servant; as he might be justly called: he was not only a wicked man, as all men are, even enemies by wicked works, and lie in wickedness; and a wicked professor of religion, as there be some; but a wicked minister, and that not on account of his bad principles, and sinful life and conversation, but for his sloth and negligence, and the wrong thoughts he entertained of, and the false charges he brought against Christ; and Christ turns his own argument upon him, and by his own words condemns him:
thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow; not allowing this, but supposing it was as he said; then Christ argues as follows, for his conviction.
19:2319:23: եւ ընդէ՞ր ո՛չ ետուր զարծաթն իմ ՚ի սեղանաւորս, եւ եկեալ ես տոկոսեօք պահանջէի[1437]։ [1437] Ոմանք. Զարծաթդ իմ ՚ի սե՛՛... եւ ես եկեալ տոկոսիւք պա՛՛։
23 Հապա ինչո՞ւ իմ դրամը լումայափոխներին չտուիր, որպէսզի ես, գալով, տոկոսներով միասին պահանջէի այն”:
23 Ինչո՞ւ համար իմ ստակս սեղանաւորներուն չտուիր, որպէս զի ես եկած ատենս շահովը առնէի զանիկա’։
եւ ընդէ՞ր ոչ ետուր զարծաթն իմ ի սեղանաւորս, եւ եկեալ ես տոկոսեօք պահանջէի:

19:23: եւ ընդէ՞ր ո՛չ ետուր զարծաթն իմ ՚ի սեղանաւորս, եւ եկեալ ես տոկոսեօք պահանջէի[1437]։
[1437] Ոմանք. Զարծաթդ իմ ՚ի սե՛՛... եւ ես եկեալ տոկոսիւք պա՛՛։
23 Հապա ինչո՞ւ իմ դրամը լումայափոխներին չտուիր, որպէսզի ես, գալով, տոկոսներով միասին պահանջէի այն”:
23 Ինչո՞ւ համար իմ ստակս սեղանաւորներուն չտուիր, որպէս զի ես եկած ատենս շահովը առնէի զանիկա’։
zohrab-1805▾ eastern-1994▾ western am▾
19:2323: для чего же ты не отдал серебра моего в оборот, чтобы я, придя, получил его с прибылью?
19:23  καὶ διὰ τί οὐκ ἔδωκάς μου τὸ ἀργύριον ἐπὶ τράπεζαν; κἀγὼ ἐλθὼν σὺν τόκῳ ἂν αὐτὸ ἔπραξα.
19:23. καὶ (And) διὰ (through) τί (to-what-one) οὐκ (not) ἔδωκάς (thou-gave) μου (of-me) τὸ (to-the-one) ἀργύριον (to-a-silverlet) ἐπὶ (upon) τράπεζαν; (to-a-four-footedness,"κἀγὼ (and-I) ἐλθὼν (having-had-came) σὺν (together) τόκῳ (unto-a-production) ἂν (ever) αὐτὸ (to-it) ἔπραξα. (I-practiced?"
19:23. et quare non dedisti pecuniam meam ad mensam et ego veniens cum usuris utique exegissem illudAnd why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury?
23. then wherefore gavest thou not my money into the bank, and I at my coming should have required it with interest?
19:23. And so, why did you not give my money to the bank, so that, upon my return, I might have withdrawn it with interest?’
19:23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury:

23: для чего же ты не отдал серебра моего в оборот, чтобы я, придя, получил его с прибылью?
19:23  καὶ διὰ τί οὐκ ἔδωκάς μου τὸ ἀργύριον ἐπὶ τράπεζαν; κἀγὼ ἐλθὼν σὺν τόκῳ ἂν αὐτὸ ἔπραξα.
19:23. et quare non dedisti pecuniam meam ad mensam et ego veniens cum usuris utique exegissem illud
And why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury?
19:23. And so, why did you not give my money to the bank, so that, upon my return, I might have withdrawn it with interest?’
19:23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
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Adam Clarke: Commentary on the Bible - 1831
19:23: With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit.
Albert Barnes: Notes on the Bible - 1834
19:23: The bank - The treasury, or the place of exchange. Why did you not loan it out, that it might be increased?
Usury - Interest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: Wherefore: Rom 2:4, Rom 2:5
usury: Exo 22:25-27; Deu 23:19, Deu 23:20
Geneva 1599
19:23 Wherefore then gavest not thou my money into the (e) bank, that at my coming I might have required mine own with usury?
(e) To the bankers and money changers. Usury or loaning money at interest is strictly forbidden by the Bible, (Ex 22:25-27; Deut 23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh 5:11). This servant had already told two lies. First he said the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him that why did you not add insult to injury and loan the money out at interest so you could call your master a "usurer" too! If the servant had done this, his master would have been responsible for his servant's actions and guilty of usury. (Ed.)
John Gill
19:23 Wherefore then gavest not thou my money into the bank,.... Or "on the table", at which the bankers sat, and received and delivered money on interest. The Complutensian edition reads, "to the tablers", or "bankers": had Christ been such a person as he represents him, he ought to have been the more diligent, and made the greater use of his gifts, since he knew that he would, in a rigid manner, as he suggests, demand an account of them:
that at my coming I might have required mine own with usury? not that Christ approves of usury in an unlawful way, by extortion, but reproves hereby the sloth of this man, and exposes his folly and wickedness upon his own principles.
John Wesley
19:23 With interest - Which does not appear to be contrary to any law of God or man. But this is no plea for usury, that is, the taking such interest as implies any degree of oppression or extortion.
19:2419:24: Եւ ասէ ցսպասաւորսն. Առէ՛ք ՚ի դմանէ զմնասն, եւ տարա՛յք տուք ա՛յնմ՝ որ ունիցի զտա՛սն մնասն։
24 Եւ սպասաւորներին ասաց. “Վերցրէ՛ք դրանից մէկ մնասը եւ տարէ՛ք տուէք նրան, ով տասը մնաս ունի”:
24 Հոն կայնողներուն ըսաւ. ‘Առէք ատկէ մնասը ու տուէք անոր որ տասը մնաս ունի’.
Եւ ասէ ցսպասաւորսն. Առէք ի դմանէ զմնասն, եւ տարայք տուք այնմ որ ունիցի զտասն մնասն:

19:24: Եւ ասէ ցսպասաւորսն. Առէ՛ք ՚ի դմանէ զմնասն, եւ տարա՛յք տուք ա՛յնմ՝ որ ունիցի զտա՛սն մնասն։
24 Եւ սպասաւորներին ասաց. “Վերցրէ՛ք դրանից մէկ մնասը եւ տարէ՛ք տուէք նրան, ով տասը մնաս ունի”:
24 Հոն կայնողներուն ըսաւ. ‘Առէք ատկէ մնասը ու տուէք անոր որ տասը մնաս ունի’.
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19:2424: И сказал предстоящим: возьмите у него мину и дайте имеющему десять мин.
19:24  καὶ τοῖς παρεστῶσιν εἶπεν, ἄρατε ἀπ᾽ αὐτοῦ τὴν μνᾶν καὶ δότε τῶ τὰς δέκα μνᾶς ἔχοντι
19:24. καὶ (And) τοῖς (unto-the-ones) παρεστῶσιν ( unto-having-had-come-to-stand-beside ) εἶπεν (it-had-said,"Ἄρατε (Ye-should-have-lifted) ἀπ' (off) αὐτοῦ (of-it) τὴν (to-the-one) μνᾶν (to-a-mina) καὶ (and) δότε (ye-should-have-had-given) τῷ (unto-the-one) τὰς (to-the-ones) δέκα (to-ten) μνᾶς (to-minas) ἔχοντι:-- (unto-holding)
19:24. et adstantibus dixit auferte ab illo mnam et date illi qui decem mnas habetAnd he said to them that stood by: Take the pound away from him and give it to him that hath ten pounds.
24. And he said unto them that stood by, Take away from him the pound, and give it unto him that hath the ten pounds.
19:24. And he said to the bystanders, ‘Take the pound away from him, and give it to him who has ten pounds.’
19:24. And he said unto them that stood by, Take from him the pound, and give [it] to him that hath ten pounds.
And he said unto them that stood by, Take from him the pound, and give [it] to him that hath ten pounds:

24: И сказал предстоящим: возьмите у него мину и дайте имеющему десять мин.
19:24  καὶ τοῖς παρεστῶσιν εἶπεν, ἄρατε ἀπ᾽ αὐτοῦ τὴν μνᾶν καὶ δότε τῶ τὰς δέκα μνᾶς ἔχοντι
19:24. et adstantibus dixit auferte ab illo mnam et date illi qui decem mnas habet
And he said to them that stood by: Take the pound away from him and give it to him that hath ten pounds.
19:24. And he said to the bystanders, ‘Take the pound away from him, and give it to him who has ten pounds.’
19:24. And he said unto them that stood by, Take from him the pound, and give [it] to him that hath ten pounds.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: Take: Luk 12:20, Luk 16:2
John Gill
19:24 And he said unto them that stood by,.... The angels, it may be; though this may not be strictly taken, as if any persons, angels, or men, will be employed in what follows, only that it will be done, or may be expected:
take from him the pound; which shows, that it was not special grace, for that is a good part that shall never be taken away, but gifts which may be taken away from men, or they from them:
and give it to him that hath ten pounds; not that, strictly speaking, the gifts of some men are taken from them and bestowed on others; but the design of the expression is to show, that to diligent and laborious ministers, there is an increase of gifts; their knowledge enlarges, and their light shines more and more to the perfect day, and they become more useful; and they appear brighter, and more illustrious, through the sloth of others, or when compared with indolent, negligent, and useless ministers.
19:2519:25: Եւ ասեն ցնա. Տէ՛ր՝ ունի՛ տասն մնաս։
25 Եւ ծառաները ասացին նրան. “Տէ՛ր, արդէն նա տասը մնաս ունի՛”:
25 Եւ ըսին իրեն, ‘Տէ՛ր, անիկա տասը մնաս ունի’.
Եւ ասեն ցնա. Տէր, ունի տասն մնաս:

19:25: Եւ ասեն ցնա. Տէ՛ր՝ ունի՛ տասն մնաս։
25 Եւ ծառաները ասացին նրան. “Տէ՛ր, արդէն նա տասը մնաս ունի՛”:
25 Եւ ըսին իրեն, ‘Տէ՛ր, անիկա տասը մնաս ունի’.
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19:2525: И сказали ему: господин! у него есть десять мин.
19:25  _ καὶ εἶπαν αὐτῶ, κύριε, ἔχει δέκα μνᾶς _
19:25. καὶ (And) εἶπαν (they-said) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"ἔχει (it-holdeth) δέκα (to-ten) μνᾶς:-- (to-minas)
19:25. et dixerunt ei domine habet decem mnasAnd they said to him: Lord, he hath ten pounds.
25. And they said unto him, Lord, he hath ten pounds.
19:25. And they said to him, ‘Lord, he has ten pounds.’
19:25. (And they said unto him, Lord, he hath ten pounds.)
And they said unto him, Lord, he hath ten pounds:

25: И сказали ему: господин! у него есть десять мин.
19:25  _ καὶ εἶπαν αὐτῶ, κύριε, ἔχει δέκα μνᾶς _
19:25. et dixerunt ei domine habet decem mnas
And they said to him: Lord, he hath ten pounds.
19:25. And they said to him, ‘Lord, he has ten pounds.’
19:25. (And they said unto him, Lord, he hath ten pounds.)
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Adam Clarke: Commentary on the Bible - 1831
19:25: And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer."
Albert Barnes: Notes on the Bible - 1834
19:25: And they said unto him - Those standing around him said.
He hath ... - This was probably an observation made by some of the bystanders, as if surprised at such a decision. "He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound?" The answer to this is given in the following verse; that every one that hath, to him shall be given; every man who is faithful, and improves what God gives him, shall receive much more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: Lord: Luk 16:2; Sa2 7:19; Isa 55:8, Isa 55:9
John Gill
19:25 And they said unto him,.... The bystanders;
Lord, he hath ten pounds; which they say either through envy, at his superior gifts, and usefulness; for it is generally the lot of the most eminent and useful servants of Christ to be envied by others; or in surprise, as wondering at the conduct of Christ in giving more to such, who had so much already. The Ethiopic version reads the words by way of interrogation, "hath he not ten pounds?" is not that enough? why should he have more? This verse is left out in Beza's most ancient copy. However, it is rightly put into a parenthesis in our version; for the following verse is strictly connected with Lk 19:24 and contains a reason of what is there ordered.
John Wesley
19:25 They said - With admiration, not envy.
19:2619:26: Ասե՛մ ձեզ, եթէ ամենայնի որ ունիցի՝ տացի՛. եւ յայնմանէ որ ոչն ունիցի, եւ զոր ունիցին՝ բարձցի՛ ՚ի նմանէ[1438]։ [1438] Ոմանք. Թէ ամենայն որ ունիցի։
26 - Ասում եմ ձեզ, թէ՝ “Ով որ ունի, նրան պիտի տրուի, իսկ նրանից, որ չունի, պիտի վերցուի եւ այն, ինչ որ ունի:
26 ‘Քանզի կ’ըսեմ ձեզի, թէ ունեցողին պիտի տրուի եւ չունեցողին ունեցածն ալ անկէ պիտի առնուի։
Ասեմ ձեզ եթէ` Ամենայնի որ ունիցի` տացի. եւ յայնմանէ որ ոչն ունիցի, եւ զոր ունիցին` բարձցի ի նմանէ:

19:26: Ասե՛մ ձեզ, եթէ ամենայնի որ ունիցի՝ տացի՛. եւ յայնմանէ որ ոչն ունիցի, եւ զոր ունիցին՝ բարձցի՛ ՚ի նմանէ[1438]։
[1438] Ոմանք. Թէ ամենայն որ ունիցի։
26 - Ասում եմ ձեզ, թէ՝ “Ով որ ունի, նրան պիտի տրուի, իսկ նրանից, որ չունի, պիտի վերցուի եւ այն, ինչ որ ունի:
26 ‘Քանզի կ’ըսեմ ձեզի, թէ ունեցողին պիտի տրուի եւ չունեցողին ունեցածն ալ անկէ պիտի առնուի։
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19:2626: Сказываю вам, что всякому имеющему дано будет, а у неимеющего отнимется и то, что имеет;
19:26  λέγω ὑμῖν ὅτι παντὶ τῶ ἔχοντι δοθήσεται, ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται.
19:26. λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) παντὶ (unto-all) τῷ (unto-the-one) ἔχοντι (unto-holding) δοθήσεται, (it-shall-be-given) ἀπὸ (off) δὲ (moreover) τοῦ (of-the-one) μὴ (lest) ἔχοντος (of-holding) καὶ (and) ὃ (to-which) ἔχει (it-holdeth) ἀρθήσεται. (it-shall-be-lifted)
19:26. dico autem vobis quia omni habenti dabitur ab eo autem qui non habet et quod habet auferetur ab eoBut I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him.
26. I say unto you, that unto every one that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him.
19:26. So then, I say to you, that to all who have, it shall be given, and he will have in abundance. And from him who does not have, even what he has will be taken from him.
19:26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him:

26: Сказываю вам, что всякому имеющему дано будет, а у неимеющего отнимется и то, что имеет;
19:26  λέγω ὑμῖν ὅτι παντὶ τῶ ἔχοντι δοθήσεται, ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται.
19:26. dico autem vobis quia omni habenti dabitur ab eo autem qui non habet et quod habet auferetur ab eo
But I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him.
19:26. So then, I say to you, that to all who have, it shall be given, and he will have in abundance. And from him who does not have, even what he has will be taken from him.
19:26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
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Adam Clarke: Commentary on the Bible - 1831
19:26: And from him that hath not - See this particularly explained Mat 13:12 (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.
Albert Barnes: Notes on the Bible - 1834
19:26: For I say ... - These are the words of the "nobleman" declaring the principles on which he would distribute the rewards of his kingdom.
But those mine enemies - By the punishment of those who would not that he should reign over them is denoted the ruin that was to come upon the Jewish nation for rejecting the Messiah, and also upon all sinners for not receiving him as their king. See the notes at the parable of the talents in mat 25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: That unto: Luk 8:18; Mat 13:12, Mat 25:28, Mat 25:29; Mar 4:25; Joh 5:1-3
and from: That is, the poor man, who possesses but little. Luk 16:3; Sa1 2:30, Sa1 15:28; Sa2 7:15; Psa 109:8; Eze 44:12-16; Mat 21:43; Act 1:20; Jo2 1:8; Rev 2:3, Rev 3:11
John Gill
19:26 For I say unto you,.... And it may be depended on as truth, and what will be found matter of fact:
that unto every one that hath, shall be given; greater and larger gifts, fitting him for greater usefulness: he that has gifts, and makes use of them, increases in them; they enlarge with their use, and become brighter, and he more useful. The Vulgate Latin version adds, "and he shall abound, or shall have abundance", as in Mt 25:29
and from him that hath not, even that he hath shall be taken away from him: that is, that which he seemed to have, or thought he had, as in Lk 8:18 for from him that has really nothing, nothing can be taken away: though the sense may be, that he that does not use the talent, or exercise the gift bestowed on him, but lays it up in a napkin, which is all one as if he had it not, even the gift itself shall be taken away from him; and as others receive no benefit by it, he shall receive no honour from it; See Gill on Mt 13:12 and See Gill on Mt 25:29.
John Wesley
19:26 Mt 25:29; Lk 8:18.
19:2719:27: Բայց զթշնամիսն իմ զայնոսիկ, որ ո՛չն կամէին զիս թագաւորե՛լ ՚ի վերայ նոցա, ածէ՛ք այսր, եւ սպանէ՛ք առաջի իմ։
27 Բայց իմ այն թշնամիներին, որոնք չէին կամենում, որ ես թագաւորեմ իրենց վրայ, բերէ՛ք այստեղ եւ սպանեցէ՛ք իմ առաջ”»:
27 Բայց իմ այն թշնամիներս, որոնք չէին ուզեր որ իրենց վրայ թագաւոր ըլլամ, հոս բերէք ու իմ առջեւս սպաննեցէք’»։
Բայց զթշնամիսն իմ զայնոսիկ որ ոչն կամէին զիս թագաւորել ի վերայ նոցա, ածէք այսր, եւ սպանէք առաջի իմ:

19:27: Բայց զթշնամիսն իմ զայնոսիկ, որ ո՛չն կամէին զիս թագաւորե՛լ ՚ի վերայ նոցա, ածէ՛ք այսր, եւ սպանէ՛ք առաջի իմ։
27 Բայց իմ այն թշնամիներին, որոնք չէին կամենում, որ ես թագաւորեմ իրենց վրայ, բերէ՛ք այստեղ եւ սպանեցէ՛ք իմ առաջ”»:
27 Բայց իմ այն թշնամիներս, որոնք չէին ուզեր որ իրենց վրայ թագաւոր ըլլամ, հոս բերէք ու իմ առջեւս սպաննեցէք’»։
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19:2727: врагов же моих тех, которые не хотели, чтобы я царствовал над ними, приведите сюда и избейте предо мною.
19:27  πλὴν τοὺς ἐχθρούς μου τούτους τοὺς μὴ θελήσαντάς με βασιλεῦσαι ἐπ᾽ αὐτοὺς ἀγάγετε ὧδε καὶ κατασφάξατε αὐτοὺς ἔμπροσθέν μου.
19:27. Πλὴν (To-beyond,"τοὺς (to-the-ones) ἐχθρούς ( to-en-emnitied ) μου (of-me) τούτους (to-the-ones-these) τοὺς (to-the-ones) μὴ (lest) θελήσαντάς ( to-determining ) με (to-me) βασιλεῦσαι (to-have-ruled-of) ἐπ' (upon) αὐτοὺς (to-them) ἀγάγετε (ye-should-have-had-led) ὧδε (unto-which-moreover) καὶ (and) κατασφάξατε (ye-should-have-slaughtered-down) αὐτοὺς (to-them) ἔμπροσθέν (in-toward-from) μου. (of-me)
19:27. verumtamen inimicos meos illos qui noluerunt me regnare super se adducite huc et interficite ante meBut as for those my enemies, who would not have me reign over them, bring them hither and kill them before me.
27. Howbeit these mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
19:27. ‘Yet truly, as for those enemies of mine, who did not want me to reign over them, bring them here, and put them to death before me.’ ”
19:27. But those mine enemies, which would not that I should reign over them, bring hither, and slay [them] before me.
But those mine enemies, which would not that I should reign over them, bring hither, and slay [them] before me:

27: врагов же моих тех, которые не хотели, чтобы я царствовал над ними, приведите сюда и избейте предо мною.
19:27  πλὴν τοὺς ἐχθρούς μου τούτους τοὺς μὴ θελήσαντάς με βασιλεῦσαι ἐπ᾽ αὐτοὺς ἀγάγετε ὧδε καὶ κατασφάξατε αὐτοὺς ἔμπροσθέν μου.
19:27. verumtamen inimicos meos illos qui noluerunt me regnare super se adducite huc et interficite ante me
But as for those my enemies, who would not have me reign over them, bring them hither and kill them before me.
19:27. ‘Yet truly, as for those enemies of mine, who did not want me to reign over them, bring them here, and put them to death before me.’ ”
19:27. But those mine enemies, which would not that I should reign over them, bring hither, and slay [them] before me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Здесь царь отводит свой взор от лукавого раба и вспоминает о врагах своих, о которых шла речь в 14-м стихе. - Избейте предо мною - образ, обозначающий осуждение врагов Христа на вечную смерть.

Притча таким образом касается как судьбы неверующих во Христа иудеев, так - и это главный ее предмет - будущей судьбы учеников Христа. Каждому ученику дан известный дар, каким он должен служить Церкви, и если он не использует как должно этот дар, он будет наказан исключением из Царства Мессии, тогда как прилежные исполнители воли Христа получат высшие награды в этом царстве.
Adam Clarke: Commentary on the Bible - 1831
19:27: Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: Luk 19:14, Luk 19:42-44, Luk 21:22, Luk 21:24; Num 14:36, Num 14:37, Num 16:30-35; Psa 2:3-5, Psa 2:9, Psa 21:8, Psa 21:9; Psa 69:22-28; Isa 66:6, Isa 66:14; Nah 1:2, Nah 1:8; Mat 21:37-41, Mat 22:7, Mat 23:34-36; Th1 2:15, Th1 2:16; Heb 10:13
John Gill
19:27 But those mine enemies,.... Meaning particularly the Jews, who were enemies to the person of Christ, and hated and rejected him, as the King Messiah; and rebelled against him, and would not submit to his government; and were enemies to his people, and were exceeding mad against them, and persecuted them; and to his Gospel, and the distinguishing truths of it, and to his ordinances, which they rejected against themselves:
which would not that I should reign over them; see Lk 19:14
bring hither, and slay them before me; which had its accomplishment in the destruction of Jerusalem, when multitudes of them were slain with the sword, both with their own, and with their enemies; and to this the parable has a special respect, and of which Christ more largely discourses in this chapter; see Lk 19:41 though it is true of all natural men, that they are enemies to Christ; and so of all negligent and slothful professors, and ministers of the word, who, when Christ shall come a second time, of which his coming to destroy the Jewish nation was an emblem and pledge, will be punished with everlasting destruction by him; and then all other enemies will be slain and destroyed, sin, Satan, the world, and death: of the first of these the Jews say (n),
"in the time to come the holy, blessed God, will bring forth the evil imagination (or corruption of nature), "and slay it before" the righteous, and the wicked.''
(n) T. Bab. Succa, fol. 52. 1.
John Wesley
19:27 He went before - The foremost of the company, showing his readiness to suffer.
Robert Jamieson, A. R. Fausset and David Brown
19:27 bring hither, &c.--(Compare 1Kings 15:32-33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.
19:2819:28: Եւ իբրեւ զայս ասաց, գնա՛ց յառաջ՝ ելանել յԵրուսաղէմ։
28 Եւ երբ այս ասաց, առաջ գնաց՝ Երուսաղէմ ելնելու համար:
28 Այս բաները խօսելէն յետոյ՝ յառաջ գնաց Երուսաղէմ երթալու։
Եւ իբրեւ զայս ասաց, գնաց յառաջ ելանել յԵրուսաղէմ:

19:28: Եւ իբրեւ զայս ասաց, գնա՛ց յառաջ՝ ելանել յԵրուսաղէմ։
28 Եւ երբ այս ասաց, առաջ գնաց՝ Երուսաղէմ ելնելու համար:
28 Այս բաները խօսելէն յետոյ՝ յառաջ գնաց Երուսաղէմ երթալու։
zohrab-1805▾ eastern-1994▾ western am▾
19:2828: Сказав это, Он пошел далее, восходя в Иерусалим.
19:28  καὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς ἱεροσόλυμα.
19:28. Καὶ (And) εἰπὼν (having-had-said) ταῦτα (to-the-ones-these) ἐπορεύετο ( it-was-traversing-of ) ἔμπροσθεν (in-toward-from) ἀναβαίνων (stepping-up) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma)
19:28. et his dictis praecedebat ascendens in HierosolymaAnd having said these things, he went before, going up to Jerusalem.
28. And when he had thus spoken, he went on before, going up to Jerusalem.
19:28. And having said these things, he went ahead, ascending to Jerusalem.
19:28. And when he had thus spoken, he went before, ascending up to Jerusalem.
And when he had thus spoken, he went before, ascending up to Jerusalem:

28: Сказав это, Он пошел далее, восходя в Иерусалим.
19:28  καὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς ἱεροσόλυμα.
19:28. et his dictis praecedebat ascendens in Hierosolyma
And having said these things, he went before, going up to Jerusalem.
19:28. And having said these things, he went ahead, ascending to Jerusalem.
19:28. And when he had thus spoken, he went before, ascending up to Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
28-38: Здесь ев. Лука говорит о входе Христа в Иерусалим согласно с ев. Марком (см. Мк XI, 1-10; ср. Мф XXI, 1-16). Но при этом он делает кое-где прибавления, а где и сокращения. - Пошел далее - точнее: шествовал впереди (eporeueto emprosqen) Своих учеников (ср. Мк Х, 32). - К горе называемой Елеонской - правильнее: к горе Елеон (elaiwn - значит: масличная роща. Иосиф Флавий также употребляет название: Елеон гора Древн. VII, 9, 2). - Когда приблизился к спуску с горы Елеонской. Там где был спуск с горы, можно было видеть Иерусалим во всем его великолепии. Понятен поэтому внезапный взрыв восторженных криков народа, сопровождавшего Христа как своего царя, вступавшего в свою столицу. - Учеников. Это ученики в самом широком смысле этого слова. - Какие видели они - конечно, раньше, когда ходили за Христом. - Благословен Царь. Царем обозначают Господа ученики только у ев. Луки и у Иоанна (Ин XII, 13). - Мир на небесах и слава в вышних! Этими словами у ев. Луки заменено восклицание: "осанна в вышних" (Мф и Мк). Он, так сказать, разделяет "осанну" на два восклицания. Мир на небесах, - т. е. спасение на небесах, у Бога, Который и будет раздавать теперь это спасение через Мессию и - затем - 2) слава в вышних, т. е. Бог будет прославлен за это Ангелами в вышних, на высоте.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 And when he had thus spoken, he went before, ascending up to Jerusalem. 29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, The Lord hath need of him. 35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. 36 And as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,

I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befal him there, and yet he went before, ascending up to Jerusalem, v. 28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?

II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.

III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.

IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.

V. Those that go on Christ's errands are sure to speed (v. 32): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.

VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.

VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (v. 37), and the spreading of their clothes in the way (v. 36) was a common expression of joy, as at the feast of tabernacles. Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, John xii. 17, 18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former. 2. How they expressed their joy and praise (v. 38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, ch. ii. 14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job xxv. 2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.

VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom. There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, v. 39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.

IX. Whether men praise Christ or no he will, and shall, and must be praised (v. 40): If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.
Adam Clarke: Commentary on the Bible - 1831
19:28: He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.
Albert Barnes: Notes on the Bible - 1834
19:28: See the notes at Mat. 21:1-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: he went: Luk 9:51, Luk 12:50, Luk 18:31; Psa 40:6-8; Mar 10:32-34; Joh 18:11; Heb 12:2; Pe1 4:1
Geneva 1599
19:28 And when he had thus spoken, (f) he went before, ascending up to Jerusalem.
(f) The disciples were staggered and stopped by what Christ said, but Christ goes on boldly even though death was before his eyes.
John Gill
19:28 And when he had thus spoken,.... When he had delivered the above parable, in order to remove the prejudices of his disciples, and the multitude, concerning a temporal kingdom, and to give them true notions of his own kingdom, and the case of the Jewish nation:
he went before; his disciples: he was the foremost of them in the journey; he proceeded at the head of them, with great cheerfulness and eagerness:
ascending up to Jerusalem; through the lower lands of Judea, to the city of Jerusalem, which was built on higher ground; where he was to eat his last passover, and suffer, and die, in the room, and stead, of his people; and this shows how willing, and greatly desirous he was to finish the work of redemption he came about.
19:2919:29: Եւ եղեւ իբրեւ մերձեցաւ ՚ի Բեթփագէ եւ ՚ի Բեթանիա մօ՛տ ՚ի լեառնն որ կոչի Ձիթենեաց, առաքեա՛ց երկուս յաշակերտացն իւրոց՝ եւ ասէ.
29 Եւ երբ մօտեցաւ Բեթփագէին եւ Բեթանիային, այն լերան մօտ, որ կոչւում է Ձիթենեաց, ուղարկեց իր աշակերտներից երկուսին
29 Երբ Բեթփագէի ու Բեթանիայի մօտեցաւ՝ դէպի այն լեռը որ Ձիթենեաց լեռ կը կոչուի, իր աշակերտներէն երկուքը ղրկեց
Եւ եղեւ իբրեւ մերձեցաւ ի Բեթփագէ եւ ի Բեթանիա մօտ ի լեառնն որ կոչի Ձիթենեաց, առաքեաց երկուս յաշակերտացն իւրոց եւ ասէ:

19:29: Եւ եղեւ իբրեւ մերձեցաւ ՚ի Բեթփագէ եւ ՚ի Բեթանիա մօ՛տ ՚ի լեառնն որ կոչի Ձիթենեաց, առաքեա՛ց երկուս յաշակերտացն իւրոց՝ եւ ասէ.
29 Եւ երբ մօտեցաւ Բեթփագէին եւ Բեթանիային, այն լերան մօտ, որ կոչւում է Ձիթենեաց, ուղարկեց իր աշակերտներից երկուսին
29 Երբ Բեթփագէի ու Բեթանիայի մօտեցաւ՝ դէպի այն լեռը որ Ձիթենեաց լեռ կը կոչուի, իր աշակերտներէն երկուքը ղրկեց
zohrab-1805▾ eastern-1994▾ western am▾
19:2929: И когда приблизился к Виффагии и Вифании, к горе, называемой Елеонскою, послал двух учеников Своих,
19:29  καὶ ἐγένετο ὡς ἤγγισεν εἰς βηθφαγὴ καὶ βηθανία[ν] πρὸς τὸ ὄρος τὸ καλούμενον ἐλαιῶν, ἀπέστειλεν δύο τῶν μαθητῶν
19:29. Καὶ (And) ἐγένετο ( it-had-became ) ὡς (as) ἤγγισεν (it-neared-to) εἰς (into) Βηθφαγὴ (to-a-Bethfage) καὶ (and) Βηθανιὰ (to-a-Bethania) πρὸς (toward) τὸ (to-the-one) ὄρος (to-a-jut) τὸ (to-the-one) καλούμενον (to-being-called-unto) Ἐλαιῶν, (of-olivings-unto,"ἀπέστειλεν (it-set-off) δύο (to-two) τῶν (of-the-ones) μαθητῶν (of-learners,"
19:29. et factum est cum adpropinquasset ad Bethfage et Bethania ad montem qui vocatur Oliveti misit duos discipulos suosAnd it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples,
29. And it came to pass, when he drew nigh unto Bethphage and Bethany, at the mount that is called of Olives, he sent two of the disciples,
19:29. And it happened that, when he had drawn near to Bethphage and Bethania, to the mount which is called Olivet, he sent two of his disciples,
19:29. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples,
And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples:

29: И когда приблизился к Виффагии и Вифании, к горе, называемой Елеонскою, послал двух учеников Своих,
19:29  καὶ ἐγένετο ὡς ἤγγισεν εἰς βηθφαγὴ καὶ βηθανία[ν] πρὸς τὸ ὄρος τὸ καλούμενον ἐλαιῶν, ἀπέστειλεν δύο τῶν μαθητῶν
19:29. et factum est cum adpropinquasset ad Bethfage et Bethania ad montem qui vocatur Oliveti misit duos discipulos suos
And it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples,
19:29. And it happened that, when he had drawn near to Bethphage and Bethania, to the mount which is called Olivet, he sent two of his disciples,
19:29. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples,
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
19:29: See this triumphal entry into Jerusalem explained at large on Mat 21:1-11 (note), and Mar 11:1-10 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: when: Mat 21:1-11; Mar 11:1-11; Joh 12:12-16
Bethany: Luk 19:37, Luk 21:37, Luk 22:39, Luk 24:50; Zac 14:4; Act 1:12
Geneva 1599
19:29 (7) And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples,
(7) Christ shows in his own person that his kingdom is not of this world.
John Gill
19:29 And it came to pass when he was come nigh,.... The other evangelists, Matthew and Mark, add "unto Jerusalem"; but this Luke designs afterwards, Lk 19:37 and therefore here means, as is expressed, that he was come nigh
to Bethphage and Bethany; two tracts of land which reached from Mount Olivet to Jerusalem; so that when he was there, he was nigh unto the city:
at the mount, called the Mount of Olives; or "Elaion", as the Ethiopic version, which retains the Greek word for it; and which has its name from the great number of olive trees that grew upon it:
he sent two of his disciples; their names are not mentioned by any of the evangelists, but it is very probable they were Peter and John; of the places here mentioned; See Gill on Mt 21:1.
John Wesley
19:29 He drew nigh to the place where the borders of Bethphage and Bethany met, which was at the foot of the mount of Olives. Mt 21:1; Mk 11:1.
Robert Jamieson, A. R. Fausset and David Brown
19:29 CHRIST'S TRIUMPHANT ENTRY INTO JERUSALEM AND TEARS OVER IT. (Luke 19:28-44)
Bethphage--"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.
19:3019:30: Երթա՛յք դուք ՚ի գեղն՝ որ հանդէպ մե՛ր կայ. յոր իբրեւ մտանէք՝ գտանիցէք յաւանա՛կ կապեալ, յորում ո՛ք ՚ի մարդկանէ երբէք ո՛չ նստաւ. լուծէ՛ք զնա եւ ածէ՛ք[1439]։ [1439] Ոմանք. Երթայք ՚ի գեաւղն։
30 եւ ասաց. «Գնացէ՛ք այն գիւղը, որ մեր դիմացն է. երբ այնտեղ մտնէք, կը գտնէք կապուած մի աւանակ, որի վրայ ոչ մի մարդ երբեք չի նստել. արձակեցէ՛ք այն եւ բերէ՛ք:
30 Եւ ըսաւ. «Գացէք մեր դիմացի գիւղը, անոր մէջ մտնելնուդ պէս պիտի գտնէք կապուած աւանակ մը, որուն վրայ բնաւ մարդ նստած չէ. արձակեցէք զանիկա ու բերէք։
Երթայք դուք ի գեղն որ հանդէպ մեր կայ. յոր իբրեւ մտանէք, գտանիցէք յաւանակ կապեալ, յորում ոք ի մարդկանէ երբեք ոչ նստաւ. լուծէք զնա եւ ածէք:

19:30: Երթա՛յք դուք ՚ի գեղն՝ որ հանդէպ մե՛ր կայ. յոր իբրեւ մտանէք՝ գտանիցէք յաւանա՛կ կապեալ, յորում ո՛ք ՚ի մարդկանէ երբէք ո՛չ նստաւ. լուծէ՛ք զնա եւ ածէ՛ք[1439]։
[1439] Ոմանք. Երթայք ՚ի գեաւղն։
30 եւ ասաց. «Գնացէ՛ք այն գիւղը, որ մեր դիմացն է. երբ այնտեղ մտնէք, կը գտնէք կապուած մի աւանակ, որի վրայ ոչ մի մարդ երբեք չի նստել. արձակեցէ՛ք այն եւ բերէ՛ք:
30 Եւ ըսաւ. «Գացէք մեր դիմացի գիւղը, անոր մէջ մտնելնուդ պէս պիտի գտնէք կապուած աւանակ մը, որուն վրայ բնաւ մարդ նստած չէ. արձակեցէք զանիկա ու բերէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:3030: сказав: пойдите в противолежащее селение; войдя в него, найдете молодого осла привязанного, на которого никто из людей никогда не садился; отвязав его, приведите;
19:30  λέγων, ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφ᾽ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, καὶ λύσαντες αὐτὸν ἀγάγετε.
19:30. λέγων (forthing,"Ὑπάγετε (Ye-should-lead-under) εἰς (into) τὴν (to-the-one) κατέναντι (down-in-ever-a-one) κώμην, (to-a-village,"ἐν (in) ᾗ (unto-which) εἰσπορευόμενοι ( traversing-into-of ) εὑρήσετε (ye-shall-find) πῶλον (to-a-colt) δεδεμένον, (to-having-had-come-to-be-binded) ἐφ' (upon) ὃν (to-which) οὐδεὶς (not-moreover-one) πώποτε (unto-whither-which-also) ἀνθρώπων (of-mankinds) ἐκάθισεν, (it-sat-down-to,"καὶ (and) λύσαντες ( having-loosed ) αὐτὸν (to-it) ἀγάγετε. (ye-should-have-had-led)
19:30. dicens ite in castellum quod contra est in quod introeuntes invenietis pullum asinae alligatum cui nemo umquam hominum sedit solvite illum et adduciteSaying: Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose him and bring him hither.
30. saying, Go your way into the village over against ; in the which as ye enter ye shall find a colt tied, whereon no man ever yet sat: loose him, and bring him.
19:30. saying: “Go into the town which is opposite you. Upon entering it, you will find the colt of a donkey, tied, on which no man has ever sat. Untie it, and lead it here.
19:30. Saying, Go ye into the village over against [you]; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring [him hither].
Saying, Go ye into the village over against [you]; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring:

30: сказав: пойдите в противолежащее селение; войдя в него, найдете молодого осла привязанного, на которого никто из людей никогда не садился; отвязав его, приведите;
19:30  λέγων, ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφ᾽ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, καὶ λύσαντες αὐτὸν ἀγάγετε.
19:30. dicens ite in castellum quod contra est in quod introeuntes invenietis pullum asinae alligatum cui nemo umquam hominum sedit solvite illum et adducite
Saying: Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose him and bring him hither.
19:30. saying: “Go into the town which is opposite you. Upon entering it, you will find the colt of a donkey, tied, on which no man has ever sat. Untie it, and lead it here.
19:30. Saying, Go ye into the village over against [you]; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring [him hither].
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
19:30: Luk 19:32, Luk 22:8-13; Sa1 10:2-9; Joh 14:29
John Gill
19:30 Saying, go ye into the village over against you,.... What village this was, is not said by any of the evangelists; it seems to be either Bethany, or Nob; and rather the latter, since the village of Bethany was fifteen furlongs, or near two miles from Jerusalem, Jn 11:18 and therefore must have been passed by Christ; whereas the tract called Bethany, at the Mount of Olives where Christ now was, was but a sabbath day's journey, or about a mile, Lk 24:50 compared with Acts 1:12. See Gill on Mt 21:2.
in the which at your entering ye shall find a colt tied: in Mt 21:2 it is said, an ass, and a colt with her; which agrees with the prophecy in Zech 9:9 and which, no doubt, was matter of fact: nor does Mark and Luke contradict it, though they do not express it:
whereon yet never man sat, loose him, and bring him hither; for it seems that Christ stayed at the above place, until the disciples went and fetched it.
Robert Jamieson, A. R. Fausset and David Brown
19:30 whereon, &c.--(See on Jn 19:41).
19:3119:31: Եւ եթէ ոք հարցանիցէ զձեզ՝ եթէ ընդէ՞ր լուծանէք, ա՛յսպէս ասասջի՛ք ցնա, թէ Տեա՛ռն իւրում պիտոյ է[1440]։ [1440] Ոմանք. Ասասջիք նոցա։
31 Եւ եթէ մէկը ձեզ հարցնի, թէ ինչու էք արձակում, նրան այսպէս ասացէք. “Իր տիրոջը պէտք է”»:
31 Եթէ մէկը ձեզի հարցնէ թէ ‘Ինչո՞ւ կ’արձակէք’, ըսէք անոր թէ ‘Տէրոջը պէտք է’»։
Եւ եթէ ոք հարցանիցէ զձեզ թէ` Ընդէ՞ր լուծանէք, այսպէս ասասջիք ցնա, թէ` Տեառն իւրում պիտոյ է:

19:31: Եւ եթէ ոք հարցանիցէ զձեզ՝ եթէ ընդէ՞ր լուծանէք, ա՛յսպէս ասասջի՛ք ցնա, թէ Տեա՛ռն իւրում պիտոյ է[1440]։
[1440] Ոմանք. Ասասջիք նոցա։
31 Եւ եթէ մէկը ձեզ հարցնի, թէ ինչու էք արձակում, նրան այսպէս ասացէք. “Իր տիրոջը պէտք է”»:
31 Եթէ մէկը ձեզի հարցնէ թէ ‘Ինչո՞ւ կ’արձակէք’, ըսէք անոր թէ ‘Տէրոջը պէտք է’»։
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19:3131: и если кто спросит вас: зачем отвязываете? скажите ему так: он надобен Господу.
19:31  καὶ ἐάν τις ὑμᾶς ἐρωτᾷ, διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι ὁ κύριος αὐτοῦ χρείαν ἔχει.
19:31. καὶ (And) ἐάν (if-ever) τις (a-one) ὑμᾶς (to-ye) ἐρωτᾷ (it-might-entreat-unto,"Διὰ (Through) τί (to-what-one) λύετε; (ye-loose?"οὕτως (Unto-the-one-this) ἐρεῖτε (ye-should-utter-unto) ὅτι (to-which-a-one,"Ὁ (The-one) κύριος (Authority-belonged) αὐτοῦ (of-it) χρείαν (to-an-affording-of) ἔχει. (it-holdeth)
19:31. et si quis vos interrogaverit quare solvitis sic dicetis ei quia Dominus operam eius desideratAnd if any man shall ask you: Why do you loose him? You shall say thus unto him: Because the Lord hath need of his service.
31. And if any one ask you, Why do ye loose him? thus shall ye say, The Lord hath need of him.
19:31. And if anyone will ask you, ‘Why are you untying it?’ you shall say this to him: ‘Because the Lord has requested its service.’ ”
19:31. And if any man ask you, Why do ye loose [him]? thus shall ye say unto him, Because the Lord hath need of him.
And if any man ask you, Why do ye loose [him]? thus shall ye say unto him, Because the Lord hath need of him:

31: и если кто спросит вас: зачем отвязываете? скажите ему так: он надобен Господу.
19:31  καὶ ἐάν τις ὑμᾶς ἐρωτᾷ, διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι ὁ κύριος αὐτοῦ χρείαν ἔχει.
19:31. et si quis vos interrogaverit quare solvitis sic dicetis ei quia Dominus operam eius desiderat
And if any man shall ask you: Why do you loose him? You shall say thus unto him: Because the Lord hath need of his service.
19:31. And if anyone will ask you, ‘Why are you untying it?’ you shall say this to him: ‘Because the Lord has requested its service.’ ”
19:31. And if any man ask you, Why do ye loose [him]? thus shall ye say unto him, Because the Lord hath need of him.
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
19:31: the Lord: Psa 24:1, Psa 50:10-12; Mat 21:2, Mat 21:3; Mar 11:3-6; Act 10:36
John Gill
19:31 And if any man ask you, why do ye loose him?.... As our Lord, being God omniscient, knew this question would be asked by the owners, and therefore prepares his disciples with an answer to it:
thus shall ye say unto him, because the Lord hath need of him. The Syriac and Persic versions read "our Lord", yours, and ours; probably the owners of the colt might be such as knew the Lord Jesus Christ, and by this way of speaking of him, knew, at once, who was meant, and so made no scruple of sending him, as Christ told them they would not, and so they found it; See Gill on Mt 21: 3 and See Gill on Mk 9:3
Robert Jamieson, A. R. Fausset and David Brown
19:31 the Lord hath need, &c.--He both knew all and had the key of the human heart. (See on Lk 19:5.) Perhaps the owner was a disciple.
19:3219:32: Իբրեւ չոգա՛ն որ առաքեցանն, գտի՛ն որպէս ասացն ցնոսա, կա՛յր յաւանակն։
32 Երբ գնացին նրանք, որ ուղարկուել էին, գտան այնպէս, ինչպէս ասել էր նրանց. աւանակը կար:
32 Գացին անոնք որ ղրկուեցան, ինչպէս իրենց ըսած էր՝ գտան։
Իբրեւ չոգան որ առաքեցանն, գտին որպէս ասացն ցնոսա, [113]կայր յաւանակն:

19:32: Իբրեւ չոգա՛ն որ առաքեցանն, գտի՛ն որպէս ասացն ցնոսա, կա՛յր յաւանակն։
32 Երբ գնացին նրանք, որ ուղարկուել էին, գտան այնպէս, ինչպէս ասել էր նրանց. աւանակը կար:
32 Գացին անոնք որ ղրկուեցան, ինչպէս իրենց ըսած էր՝ գտան։
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19:3232: Посланные пошли и нашли, как Он сказал им.
19:32  ἀπελθόντες δὲ οἱ ἀπεσταλμένοι εὖρον καθὼς εἶπεν αὐτοῖς.
19:32. ἀπελθόντες ( Having-had-came-off ) δὲ (moreover,"οἱ (the-ones) ἀπεσταλμένοι ( having-had-come-to-be-set-off ,"εὗρον (they-had-found) καθὼς (down-as) εἶπεν (it-had-said) αὐτοῖς. (unto-them)
19:32. abierunt autem qui missi erant et invenerunt sicut dixit illis stantem pullumAnd they that were sent went their way and found the colt standing, as he said unto them.
32. And they that were sent went away, and found even as he had said unto them.
19:32. And those who were sent went out, and they found the colt standing, just as he told them.
19:32. And they that were sent went their way, and found even as he had said unto them.
And they that were sent went their way, and found even as he had said unto them:

32: Посланные пошли и нашли, как Он сказал им.
19:32  ἀπελθόντες δὲ οἱ ἀπεσταλμένοι εὖρον καθὼς εἶπεν αὐτοῖς.
19:32. abierunt autem qui missi erant et invenerunt sicut dixit illis stantem pullum
And they that were sent went their way and found the colt standing, as he said unto them.
19:32. And those who were sent went out, and they found the colt standing, just as he told them.
19:32. And they that were sent went their way, and found even as he had said unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
19:32 And they that were sent went their way,.... The two disciples that were sent by Christ, were obedient to him, and went, as he directed them, and did as he ordered them;
and found, even as he had said unto them. The Vulgate Latin and Ethiopic versions, and so some copies, add, "the colt standing"; that is, in the place, and manner which he had described to them; See Gill on Mk 9:4.
19:3319:33: Եւ մինչ դեռ լուծանէին զյաւանա՛կն, ասեն տեարքն նորա ցնոսա. Զի՞ լուծանէք զյաւանակդ։
33 Եւ մինչ աւանակն արձակում էին, նրա տէրերը ասացին նրանց. «Աւանակն ինչո՞ւ էք արձակում»:
33 Երբ աւանակը կ’արձակէին, անոր տէրերը ըսին անոնց. «Ինչո՞ւ կ’արձակէք այդ աւանակը»։
Եւ մինչդեռ լուծանէին զյաւանակն, ասեն տեարքն նորա ցնոսա. Զի՞ լուծանէք զյաւանակդ:

19:33: Եւ մինչ դեռ լուծանէին զյաւանա՛կն, ասեն տեարքն նորա ցնոսա. Զի՞ լուծանէք զյաւանակդ։
33 Եւ մինչ աւանակն արձակում էին, նրա տէրերը ասացին նրանց. «Աւանակն ինչո՞ւ էք արձակում»:
33 Երբ աւանակը կ’արձակէին, անոր տէրերը ըսին անոնց. «Ինչո՞ւ կ’արձակէք այդ աւանակը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3333: Когда же они отвязывали молодого осла, хозяева его сказали им: зачем отвязываете осленка?
19:33  λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς, τί λύετε τὸν πῶλον;
19:33. λυόντων ( Of-loosing ) δὲ (moreover) αὐτῶν (of-them) τὸν (to-the-one) πῶλον (to-a-colt) εἶπαν (they-said,"οἱ (the-ones) κύριοι ( authority-belonged ) αὐτοῦ (of-it,"πρὸς (toward) αὐτούς (to-them,"Τί (To-what-one) λύετε (ye-loose) τὸν (to-the-one) πῶλον; (to-a-colt?"
19:33. solventibus autem illis pullum dixerunt domini eius ad illos quid solvitis pullumAnd as they were loosing the colt, the owners thereof said to them: Why loose you the colt?
33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
19:33. Then, as they were untying the colt, its owners said to them, “Why are you untying the colt?”
19:33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt:

33: Когда же они отвязывали молодого осла, хозяева его сказали им: зачем отвязываете осленка?
19:33  λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς, τί λύετε τὸν πῶλον;
19:33. solventibus autem illis pullum dixerunt domini eius ad illos quid solvitis pullum
And as they were loosing the colt, the owners thereof said to them: Why loose you the colt?
19:33. Then, as they were untying the colt, its owners said to them, “Why are you untying the colt?”
19:33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
19:33 And as they were loosing the colt,.... In order to bring it away, as Christ bid them:
the owners thereof said unto them, why loose ye the colt? Mark takes notice of this, but does not tell us who they were, only that they were persons that stood there; but this evangelist informs us who they were: and it seems by this, that there were more owners of the colt than one, which might have made the taking away of the colt the more difficult; since, though one might agree to it, another might not; but Christ, who is God, and has the hearts of all men in his hands, could, as he did, dispose the minds of these men to let the colt go freely, and quietly, with his disciples; See Gill on Mk 11:5.
19:3419:34: Եւ նոքա ասեն. Տեա՛ռն իւրում պիտոյ է։
34 Եւ աշակերտները ասացին. «Իր տիրոջը պէտք է»:
34 Անոնք ալ ըսին. «Տէրոջը պէտք է»։
Եւ նոքա ասեն. Տեառն իւրում պիտոյ է:

19:34: Եւ նոքա ասեն. Տեա՛ռն իւրում պիտոյ է։
34 Եւ աշակերտները ասացին. «Իր տիրոջը պէտք է»:
34 Անոնք ալ ըսին. «Տէրոջը պէտք է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3434: Они отвечали: он надобен Господу.
19:34  οἱ δὲ εἶπαν ὅτι ὁ κύριος αὐτοῦ χρείαν ἔχει.
19:34. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) ὅτι (to-which-a-one,"Ὁ (The-one) κύριος (Authority-belonged) αὐτοῦ (of-it) χρείαν (to-an-affording-of) ἔχει. (it-holdeth)
19:34. at illi dixerunt quia Dominus eum necessarium habetBut they said: Because the Lord hath need of him.
34. And they said, The Lord hath need of him.
19:34. So they said, “Because the Lord has need of it.”
19:34. And they said, The Lord hath need of him.
And they said, The Lord hath need of him:

34: Они отвечали: он надобен Господу.
19:34  οἱ δὲ εἶπαν ὅτι ὁ κύριος αὐτοῦ χρείαν ἔχει.
19:34. at illi dixerunt quia Dominus eum necessarium habet
But they said: Because the Lord hath need of him.
19:34. So they said, “Because the Lord has need of it.”
19:34. And they said, The Lord hath need of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:34: Zac 9:9; Joh 10:35, Joh 12:16; Co2 8:9
John Gill
19:34 And they said, the Lord hath need of him. Or, our Lord, as the above versions in verse 31 (Vulgate Latin and Ethiopic). They used the words Christ directed them to, and it had the effect he said it would; for the owners both let them go, and the colt with them directly; See Gill on Mt 21:6 and See Gill on Mk 11:6.
19:3519:35: Եւ ածի՛ն զնա առ Յիսուս, եւ արկին զնովաւ զհանդերձս, եւ հեծուցին զՅիսուս[1441]։ [1441] Ոմանք. Եւ ածեն զնա առ.. զնովաւ հանդերձս։
35 Եւ այն բերին Յիսուսի մօտ. զգեստներ գցեցին նրա վրայ եւ Յիսուսին նստեցրին:
35 Զանիկա Յիսուսին բերին ու իրենց հանդերձները աւանակին վրայ ձգելով՝ Յիսուսը հեծցուցին։
Եւ ածին զնա առ Յիսուս, եւ արկին զնովաւ հանդերձս եւ հեծուցին զՅիսուս:

19:35: Եւ ածի՛ն զնա առ Յիսուս, եւ արկին զնովաւ զհանդերձս, եւ հեծուցին զՅիսուս[1441]։
[1441] Ոմանք. Եւ ածեն զնա առ.. զնովաւ հանդերձս։
35 Եւ այն բերին Յիսուսի մօտ. զգեստներ գցեցին նրա վրայ եւ Յիսուսին նստեցրին:
35 Զանիկա Յիսուսին բերին ու իրենց հանդերձները աւանակին վրայ ձգելով՝ Յիսուսը հեծցուցին։
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19:3535: И привели его к Иисусу, и, накинув одежды свои на осленка, посадили на него Иисуса.
19:35  καὶ ἤγαγον αὐτὸν πρὸς τὸν ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον ἐπεβίβασαν τὸν ἰησοῦν.
19:35. καὶ (And) ἤγαγον (they-had-led) αὐτὸν (to-it) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν, (to-an-Iesous,"καὶ (and) ἐπιρίψαντες ( having-thrown-upon ) αὐτῶν (of-them) τὰ (to-the-ones) ἱμάτια (to-apparelets) ἐπὶ (upon) τὸν (to-the-one) πῶλον (to-a-colt) ἐπεβίβασαν (they-upon-effected-to) τὸν (to-the-one) Ἰησοῦν: (to-an-Iesous)
19:35. et duxerunt illum ad Iesum et iactantes vestimenta sua supra pullum inposuerunt IesumAnd they brought him to Jesus. And casting their garments on the colt, they set Jesus thereon.
35. And they brought him to Jesus: and they threw their garments upon the colt, and set Jesus thereon.
19:35. And they led it to Jesus. And casting their garments on the colt, they helped Jesus onto it.
19:35. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon:

35: И привели его к Иисусу, и, накинув одежды свои на осленка, посадили на него Иисуса.
19:35  καὶ ἤγαγον αὐτὸν πρὸς τὸν ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον ἐπεβίβασαν τὸν ἰησοῦν.
19:35. et duxerunt illum ad Iesum et iactantes vestimenta sua supra pullum inposuerunt Iesum
And they brought him to Jesus. And casting their garments on the colt, they set Jesus thereon.
19:35. And they led it to Jesus. And casting their garments on the colt, they helped Jesus onto it.
19:35. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
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
19:35: they cast: Kg2 9:13; Mat 21:7; Mar 11:7, Mar 11:8; Joh 12:14; Gal 4:15, Gal 4:16
John Gill
19:35 And they brought him to Jesus,.... That is, the colt:
and they cast their garments upon the colt; that is, the disciples, who brought him to Jesus; the Persic version here, as in Mt 21:7 renders it very wrongly, "Jesus put his own garment on its back, and sat on it"; it follows,
and they set Jesus thereon; in order to ride upon him, as he did to Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
19:35 set Jesus on--He allowing this, as befitting the state He was for the first and only time assuming.
19:3619:36: Եւ մինչ դեռ երթայր, զհանդե՛րձս իւրեանց տարածանէին զճանապարհաւն[1442]։ [1442] Ոմանք. Տարածանէին զճանապարհայն։
36 Եւ մինչ նա առաջանում էր, մարդիկ իրենց զգեստները փռում էին ճանապարհի վրայ:
36 Երբ կ’երթար, իրենց հանդերձները ճամբուն վրայ կը փռէին։
Եւ մինչդեռ երթայր, զհանդերձս իւրեանց տարածանէին զճանապարհաւն:

19:36: Եւ մինչ դեռ երթայր, զհանդե՛րձս իւրեանց տարածանէին զճանապարհաւն[1442]։
[1442] Ոմանք. Տարածանէին զճանապարհայն։
36 Եւ մինչ նա առաջանում էր, մարդիկ իրենց զգեստները փռում էին ճանապարհի վրայ:
36 Երբ կ’երթար, իրենց հանդերձները ճամբուն վրայ կը փռէին։
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19:3636: И, когда Он ехал, постилали одежды свои по дороге.
19:36  πορευομένου δὲ αὐτοῦ ὑπεστρώννυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῶ.
19:36. πορευομένου ( Of-traversing-of ) δὲ (moreover) αὐτοῦ (of-it) ὑπεστρώννυον (they-were-en-strewing-under) τὰ (to-the-ones) ἱμάτια (to-apparelets) ἑαυτῶν (of-selves) ἐν (in) τῇ (unto-the-one) ὁδῷ. (unto-a-way)
19:36. eunte autem illo substernebant vestimenta sua in viaAnd as he went, they spread their clothes underneath in the way.
36. And as he went, they spread their garments in the way.
19:36. Then, as he was traveling, they were laying down their garments along the way.
19:36. And as he went, they spread their clothes in the way.
And as he went, they spread their clothes in the way:

36: И, когда Он ехал, постилали одежды свои по дороге.
19:36  πορευομένου δὲ αὐτοῦ ὑπεστρώννυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῶ.
19:36. eunte autem illo substernebant vestimenta sua in via
And as he went, they spread their clothes underneath in the way.
19:36. Then, as he was traveling, they were laying down their garments along the way.
19:36. And as he went, they spread their clothes in the way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:36: Mat 21:8
John Gill
19:36 And as he went,.... Riding on the colt towards Jerusalem:
they spread their clothes in the way; not the disciples, for they had put their garments upon the colt; but the multitude, which either came with him from Jericho, and other parts, or that met him from Jerusalem, or both; see Mt 21:8 and so the Persic version here; "men put off their clothes and cast them in the way, that he might pass over then"; See Gill on Mt 21:8.
19:3719:37: Եւ իբրեւ ա՛յն ինչ՝ մե՛րձ եղեւ ՚ի զառ ՚ի վա՛յր լերինն Ձիթենեաց, սկսաւ ամենայն բազմութիւն աշակերտացն ուրախութեամբ օրհնե՛լ զԱստուած ՚ի ձայն մեծ՝ վասն ամենայն եղելոց զօրութեանցն զոր տեսին[1443], [1443] Ոմանք. Մերձ եղեւ զառ ՚ի վայր։
37 Եւ երբ նա մօտեցաւ Ձիթենեաց լերան զառիվայրին, աշակերտների ամբողջ բազմութիւնը ուրախութեամբ եւ բարձրաձայն սկսեց օրհնել Աստծուն՝ կատարուած բոլոր զօրութիւնների համար, որ տեսան:
37 Երբ աւելի մօտեցաւ եւ Ձիթենեաց լերան զառիվայրէն կ’իջնէր, աշակերտներուն բոլոր բազմութիւնը սկսաւ ուրախութեամբ Աստուած օրհնել բարձր ձայնով՝ այն բոլոր հրաշքներուն համար որոնք տեսեր էին.
Եւ իբրեւ այն ինչ մերձ եղեւ ի զառ ի վայր լերինն Ձիթենեաց, սկսաւ ամենայն բազմութիւն աշակերտացն ուրախութեամբ օրհնել զԱստուած ի ձայն մեծ վասն ամենայն եղելոց զօրութեանցն զոր տեսին:

19:37: Եւ իբրեւ ա՛յն ինչ՝ մե՛րձ եղեւ ՚ի զառ ՚ի վա՛յր լերինն Ձիթենեաց, սկսաւ ամենայն բազմութիւն աշակերտացն ուրախութեամբ օրհնե՛լ զԱստուած ՚ի ձայն մեծ՝ վասն ամենայն եղելոց զօրութեանցն զոր տեսին[1443],
[1443] Ոմանք. Մերձ եղեւ զառ ՚ի վայր։
37 Եւ երբ նա մօտեցաւ Ձիթենեաց լերան զառիվայրին, աշակերտների ամբողջ բազմութիւնը ուրախութեամբ եւ բարձրաձայն սկսեց օրհնել Աստծուն՝ կատարուած բոլոր զօրութիւնների համար, որ տեսան:
37 Երբ աւելի մօտեցաւ եւ Ձիթենեաց լերան զառիվայրէն կ’իջնէր, աշակերտներուն բոլոր բազմութիւնը սկսաւ ուրախութեամբ Աստուած օրհնել բարձր ձայնով՝ այն բոլոր հրաշքներուն համար որոնք տեսեր էին.
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19:3737: А когда Он приблизился к спуску с горы Елеонской, все множество учеников начало в радости велегласно славить Бога за все чудеса, какие видели они,
19:37  ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ ὄρους τῶν ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων,
19:37. ἐγγίζοντος (Of-nearing-to) δὲ (moreover) αὐτοῦ (of-it) ἤδη (which-then) πρὸς (toward) τῇ (unto-the-one) καταβάσει (unto-a-stepping-down) τοῦ (of-the-one) Ὄρους (of-a-jut) τῶν (of-the-ones) Ἐλαιῶν (of-olivings-unto," ἤρξαντο ( they-firsted ,"ἅπαν (along-all) τὸ (the-one) πλῆθος (a-repletion) τῶν (of-the-ones) μαθητῶν (of-learners," χαίροντες ( joying ,"αἰνεῖν (to-laud-unto) τὸν (to-the-one) θεὸν (to-a-Deity) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) περὶ (about) πασῶν ( of-all ) ὧν ( of-which ) εἶδον (they-had-seen) δυνάμεων, (of-abilities,"
19:37. et cum adpropinquaret iam ad descensum montis Oliveti coeperunt omnes turbae discentium gaudentes laudare Deum voce magna super omnibus quas viderant virtutibusAnd when he was now coming near the descent of Mount Olivet, the whole multitude of his disciples began with joy to praise God with a loud voice, for all the mighty works they had seen,
37. And as he was now drawing nigh, at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen;
19:37. And when he was now drawing near to the descent of Mount Olivet, the entire crowd of his disciples began to praise God joyfully, with a loud voice, over all the powerful works which they had seen,
19:37. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;
And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen:

37: А когда Он приблизился к спуску с горы Елеонской, все множество учеников начало в радости велегласно славить Бога за все чудеса, какие видели они,
19:37  ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ ὄρους τῶν ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων,
19:37. et cum adpropinquaret iam ad descensum montis Oliveti coeperunt omnes turbae discentium gaudentes laudare Deum voce magna super omnibus quas viderant virtutibus
And when he was now coming near the descent of Mount Olivet, the whole multitude of his disciples began with joy to praise God with a loud voice, for all the mighty works they had seen,
19:37. And when he was now drawing near to the descent of Mount Olivet, the entire crowd of his disciples began to praise God joyfully, with a loud voice, over all the powerful works which they had seen,
19:37. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:37: at: Luk 19:20; Mar 13:3, Mar 14:26
the whole: Luk 7:16; exo 15:1-18; Judg. 5:1-31; Sa2 6:2-6; Kg1 8:55, Kg1 8:56; Ch1 15:28; Ch1 16:4-7; Ch2 29:28-30, Ch2 29:36; Ezr 3:10-13; Psa 106:12, Psa 106:13; Joh 12:12, Joh 12:13
John Gill
19:37 And when he was come nigh,.... To the city of Jerusalem, and which was then in sight,
even now at the descent of the Mount of Olives; being come to the foot of that mount, which lay to the east of Jerusalem, and was about five furlongs from it, or a little more than half a mile (o):
the whole multitude of the disciples: not only the twelve, but the large company that followed Christ out of Galilee, and were joined by more in Judea, as they came along, some going before him, and others behind him. The Arabic and Persic versions divide these words, and read, "the multitude, and the disciples"; not only the apostles, but the whole body of the people that were with Christ:
began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion.
(o) Joseph. Antiqu l. 20. c. 6.
John Wesley
19:37 The whole multitude began to praise God - Speaking at once, as it seems, from a Divine impulse, words which most of them did not understand.
Robert Jamieson, A. R. Fausset and David Brown
19:37 whole multitude, &c.--The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.
19:3819:38: եւ ասէին. Օրհնեա՛լ որ գայ թագաւորդ յանո՛ւն Տեառն. խաղաղութիւն յերկինս, եւ փա՛ռք ՚ի բարձունս։
38 Եւ ասում էին. «Օրհնեա՜լ է այդ թագաւորը, որ գալիս է Տիրոջ անունով. խաղաղութի՜ւն երկնքում եւ փա՜ռք բարձունքներում»:
38 Ու կ’ըսէին. «Օրհնեալ է թագաւորը, որ Տէրոջը անունովը կու գայ. երկնքի մէջ խաղաղութիւն ու փառք՝ բարձրութեան մէջ»։
եւ ասէին. Օրհնեալ որ գայ թագաւորդ յանուն Տեառն. խաղաղութիւն յերկինս եւ փառք ի բարձունս:

19:38: եւ ասէին. Օրհնեա՛լ որ գայ թագաւորդ յանո՛ւն Տեառն. խաղաղութիւն յերկինս, եւ փա՛ռք ՚ի բարձունս։
38 Եւ ասում էին. «Օրհնեա՜լ է այդ թագաւորը, որ գալիս է Տիրոջ անունով. խաղաղութի՜ւն երկնքում եւ փա՜ռք բարձունքներում»:
38 Ու կ’ըսէին. «Օրհնեալ է թագաւորը, որ Տէրոջը անունովը կու գայ. երկնքի մէջ խաղաղութիւն ու փառք՝ բարձրութեան մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3838: говоря: благословен Царь, грядущий во имя Господне! мир на небесах и слава в вышних!
19:38  λέγοντες, εὐλογημένος ὁ ἐρχόμενος ὁ βασιλεὺς ἐν ὀνόματι κυρίου· ἐν οὐρανῶ εἰρήνη καὶ δόξα ἐν ὑψίστοις.
19:38. λέγοντες ( forthing ," Εὐλογημένος ( Having-had-come-to-be-goodly-fortheed-unto ) ὁ ( the-one ) ἐρχόμενος , ( coming ,"ὁ (the-one) βασιλεύς, (a-ruler-of," ἐν ( in ) ὀνόματι ( unto-a-name ) Κυρίου : ( of-Authority-belonged ) ἐν (in) οὐρανῷ (unto-a-sky) εἰρήνη (a-peace) καὶ (and) δόξα (a-recognition) ἐν (in) ὑψίστοις . ( unto-most-over )
19:38. dicentes benedictus qui venit rex in nomine Domini pax in caelo et gloria in excelsisSaying: Blessed be the king who cometh in the name of the Lord! Peace in heaven and glory on high!
38. saying, Blessed the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
19:38. saying: “Blessed is the king who has arrived in the name of the Lord! Peace in heaven and glory on high!”
19:38. Saying, Blessed [be] the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
Saying, Blessed [be] the King that cometh in the name of the Lord: peace in heaven, and glory in the highest:

38: говоря: благословен Царь, грядущий во имя Господне! мир на небесах и слава в вышних!
19:38  λέγοντες, εὐλογημένος ὁ ἐρχόμενος ὁ βασιλεὺς ἐν ὀνόματι κυρίου· ἐν οὐρανῶ εἰρήνη καὶ δόξα ἐν ὑψίστοις.
19:38. dicentes benedictus qui venit rex in nomine Domini pax in caelo et gloria in excelsis
Saying: Blessed be the king who cometh in the name of the Lord! Peace in heaven and glory on high!
19:38. saying: “Blessed is the king who has arrived in the name of the Lord! Peace in heaven and glory on high!”
19:38. Saying, Blessed [be] the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
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
19:38: Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on Mat 21:9 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:38: Blessed: Luk 13:35; Psa 72:17-19, Psa 118:22-26; Zac 9:9; Mat 21:9; Mar 11:9, Mar 11:10
peace: Luk 2:10-14; Rom 5:1; Eph 2:14-18; Col 1:20
glory: Eph 1:6, Eph 1:12, Eph 3:10, Eph 3:21; Ti1 1:17; Pe1 1:12; Rev 5:9-14, Rev 19:1-6
John Gill
19:38 Saying, blessed be the King,.... The King Messiah, the King of Israel, the son of David, the Christ of God; so the Ethiopic version adds, "blessed be the King of Israel"; they sung their "Hosannas" to him, as the other evangelists say:
that cometh in the name of the Lord; See Gill on Mt 21:9.
peace in heaven; all heavenly peace and prosperity attend him; or let peace be made with God in heaven, by the Prince of Peace on earth, for sinful men:
and glory in the highest; glory be given to God for peace, life, and salvation by his son; and that in the highest heavens, by the angels there, as well as by men on earth, and in the highest notes and strains.
John Wesley
19:38 Peace in heaven - God being reconciled to man.
Robert Jamieson, A. R. Fausset and David Brown
19:38 Blessed be the King, &c.--Mark (Mk 11:9-10) more fully, "Hosanna," that is, "Save now," the words of Ps 118:25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is He that cometh in the name of the Lord (Ps 118:26), Hosanna in the highest." This was the very loftiest style in which He could be saluted as the promised Deliverer.
peace, &c.--(See on Lk 2:13-14).
19:3919:39: Եւ ոմանք ՚ի փարիսեցւոցն յամբոխէ անտի՝ ասեն ցնա. Վա՛րդապետ՝ սաստեա՛ աշակերտա՛ցդ քոց։
39 Իսկ փարիսեցիներից ոմանք ամբոխի միջից ասացին նրան. «Վարդապե՛տ, սաստի՛ր քո աշակերտներին»:
39 Բազմութեանը մէջէն փարիսեցիներէն մէկ քանիները ըսին անոր. «Վա՛րդապետ, այդ քու աշակերտներդ յանդիմանէ»։
Եւ ոմանք ի փարիսեցւոցն յամբոխէ անտի ասեն ցնա. Վարդապետ, սաստեա աշակերտացդ քոց:

19:39: Եւ ոմանք ՚ի փարիսեցւոցն յամբոխէ անտի՝ ասեն ցնա. Վա՛րդապետ՝ սաստեա՛ աշակերտա՛ցդ քոց։
39 Իսկ փարիսեցիներից ոմանք ամբոխի միջից ասացին նրան. «Վարդապե՛տ, սաստի՛ր քո աշակերտներին»:
39 Բազմութեանը մէջէն փարիսեցիներէն մէկ քանիները ըսին անոր. «Վա՛րդապետ, այդ քու աշակերտներդ յանդիմանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3939: И некоторые фарисеи из среды народа сказали Ему: Учитель! запрети ученикам Твоим.
19:39  καί τινες τῶν φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν, διδάσκαλε, ἐπιτίμησον τοῖς μαθηταῖς σου.
19:39. Καί (And) τινες (ones) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) ἀπὸ (off) τοῦ (of-the-one) ὄχλου (of-a-crowd) εἶπαν (they-said) πρὸς (toward) αὐτόν (to-it,"Διδάσκαλε, (Teaching-speaker,"ἐπιτίμησον (thou-should-have-upon-valuated-unto) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) σου. (of-thee)
19:39. et quidam Pharisaeorum de turbis dixerunt ad illum magister increpa discipulos tuosAnd some of the Pharisees, from amongst the multitude, said to him: Master, rebuke thy disciples.
39. And some of the Pharisees from the multitude said unto him, Master, rebuke thy disciples.
19:39. And certain Pharisees within the crowd said to him, “Teacher, rebuke your disciples.”
19:39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples:

39: И некоторые фарисеи из среды народа сказали Ему: Учитель! запрети ученикам Твоим.
19:39  καί τινες τῶν φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν, διδάσκαλε, ἐπιτίμησον τοῖς μαθηταῖς σου.
19:39. et quidam Pharisaeorum de turbis dixerunt ad illum magister increpa discipulos tuos
And some of the Pharisees, from amongst the multitude, said to him: Master, rebuke thy disciples.
19:39. And certain Pharisees within the crowd said to him, “Teacher, rebuke your disciples.”
19:39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-44: Этот отдел находится только у одного еванг. Луки. Некоторые фарисеи, выйдя из толпы народа, в которой они находились, обратились ко Христу с предложением запретить Своим ученикам так кричать. Господь отвечал на это, что такого взрыва хвалы, обращенной к Богу, нельзя остановить. При этом Он употребил поговорку о камнях, которая встречается и в Талмуде. Затем, когда Он приблизился к городу, то, поглядев на него, заплакал - заплакал о нем громко (eklausen ep΄ au, а не edakrusen, как при гробе Лазаря, Ин XI, 35). - Если бы и ты... Речь обрывается, как "бывает с плачущими" (Зигабен). К миру или к спасению Иерусалима должна была, конечно, послужить вера в Христа как в обетованного Мессию (ср. XIV, 32). - И ты - подобно Моим ученикам. - В сей твой день, - т. е. в этот день, который мог бы быть для тебя днем спасения. - Ныне... т. е. но при настоящих отношениях это невозможно: Богом сокрыто осталось от тебя это спасение (ekrubh - указывает на Божие определение ср. Ин XII, 37: и сл. ; Рим XI, 7: и сл.). - Ибо придут на тебя дни... Господь только что сказал, что от иудейского народа скрыто то, что служит к его спасению. Теперь Он доказывает эту мысль, ссылаясь на несомненно ожидающую этот народ кару. - Обложат тебя окопами. Это исполнилось во время осады Иерусалима римлянами, когда Тит, для того чтобы не допускать подвоза в Иерусалим съестных припасов, обложил его валом или палисадом, который был сожжен осажденными и потом заменен уже стеною. - Разорят тебя - точнее: сровняют тебя с землею (edafiousi). - Побьют детей твоих в тебе. Город в Св. Писании часто представляется под образом матери (см. Иоил II, 23; Ис ССССI, 8), а поэтому под детьми нужно разуметь обитателей города. - Времени посещения твоего, т. е. определенного пункта времени, когда Бог проявил о тебе особенное попечение, предлагая тебе принять через Меня мессианское спасение (t. kairon t. episkophV - ср. 1Пет. II, 12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:39: rebuke: Isa 26:11; Mat 23:13; Joh 11:47, Joh 11:48, Joh 12:10, Joh 12:19; Act 4:1, Act 4:2, Act 4:16-18; Jam 4:5
Geneva 1599
19:39 (8) And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
(8) When those linger who ought to preach and set forth the kingdom of God the most, he will extraordinarily raise up others in spite of them.
John Gill
19:39 And some of the Pharisees from among the multitude,.... Who had placed themselves there, to watch and observe what was said, and done, that they might have something to reproach Christ with, expose him for, or bring as a charge against him:
said unto him, master, rebuke thy disciples: not being able to bear such high encomiums of Jesus, and such open and public declarations of his being the Messiah; and would insinuate, that it was blasphemy in them to say what they did, and pride and vanity in him to allow of it; and that the consequence might be sedition, and tumult; and therefore it became him to check such a disorderly, noisy, evil, and dangerous practice.
John Wesley
19:39 Rebuke thy disciples - Paying thee this immoderate honour.
19:4019:40: Պատասխանի ետ՝ եւ ասէ. Ասե՛մ ձեզ՝ զի եւ թէ դոքա՛ լռեսցեն՝ քարի՛նքդ աղաղակեսցեն[1444]։ [1444] Ոմանք. Պատասխանի ետ Յիսուս եւ ասէ։ Ոսկան. Զի եթէ դոքա լռ՛՛։
40 Նա պատասխանեց եւ ասաց. «Ասում եմ ձեզ, որ եթէ դրանք լռեն էլ, այդ քարերը կ’աղաղակեն»:
40 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Ձեզի կ’ըսեմ, եթէ ատոնք լուռ կենան, քարերը պիտի աղաղակեն»։
Պատասխանի ետ եւ ասէ. Ասեմ ձեզ զի եթէ դոքա լռեսցեն, քարինքդ աղաղակեսցեն:

19:40: Պատասխանի ետ՝ եւ ասէ. Ասե՛մ ձեզ՝ զի եւ թէ դոքա՛ լռեսցեն՝ քարի՛նքդ աղաղակեսցեն[1444]։
[1444] Ոմանք. Պատասխանի ետ Յիսուս եւ ասէ։ Ոսկան. Զի եթէ դոքա լռ՛՛։
40 Նա պատասխանեց եւ ասաց. «Ասում եմ ձեզ, որ եթէ դրանք լռեն էլ, այդ քարերը կ’աղաղակեն»:
40 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Ձեզի կ’ըսեմ, եթէ ատոնք լուռ կենան, քարերը պիտի աղաղակեն»։
zohrab-1805▾ eastern-1994▾ western am▾
19:4040: Но Он сказал им в ответ: сказываю вам, что если они умолкнут, то камни возопиют.
19:40  καὶ ἀποκριθεὶς εἶπεν, λέγω ὑμῖν, ἐὰν οὖτοι σιωπήσουσιν, οἱ λίθοι κράξουσιν.
19:40. καὶ (And) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Λέγω (I-forth) ὑμῖν, (unto-ye,"ἐὰν (if-ever) οὗτοι (the-ones-these) σιωπήσουσιν, (they-shall-mute-unto,"οἱ (the-ones) λίθοι (stones) κράξουσιν. (they-shall-clamor-to)
19:40. quibus ipse ait dico vobis quia si hii tacuerint lapides clamabuntTo whom he said: I say to you that if these shall hold their peace, the stones will cry out.
40. And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.
19:40. And he said to them, “I tell you, that if these will keep silent, the stones themselves will cry out.”
19:40. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out:

40: Но Он сказал им в ответ: сказываю вам, что если они умолкнут, то камни возопиют.
19:40  καὶ ἀποκριθεὶς εἶπεν, λέγω ὑμῖν, ἐὰν οὖτοι σιωπήσουσιν, οἱ λίθοι κράξουσιν.
19:40. quibus ipse ait dico vobis quia si hii tacuerint lapides clamabunt
To whom he said: I say to you that if these shall hold their peace, the stones will cry out.
19:40. And he said to them, “I tell you, that if these will keep silent, the stones themselves will cry out.”
19:40. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
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
19:40: If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zac 9:9, as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated.
Albert Barnes: Notes on the Bible - 1834
19:40: The stones would ... cry out - It is "proper" that they should celebrate my coming. Their acclamations "ought" not to be suppressed. So joyful is the event which they celebrate - the coming of the Messiah - that it is not fit that I should attempt to impose silence on them. The expression here seems to be "proverbial," and is not to be taken literally. Proverbs are designed to express the truth "strongly," but are not to be taken to signify as much as if they were to be interpreted literally. The sense is, that his coming was an event of so much importance that it "ought" to be celebrated in some way, and "would" be celebrated. It would be impossible to restrain the people, and improper to attempt it. The language here is strong proverbial language to denote that fact. We are not to suppose, therefore, that our Saviour meant to say that the stones were "conscious" of his coming, or that God would "make" them speak, but only that there was "great joy" among the people; that it was "proper" that they should express it in this manner, and that it was not fit that he should attempt to repress it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:40: Psa 96:11, Psa 98:7-9, Psa 114:1-8; Isa 55:12; Hab 2:11; Mat 3:9, Mat 21:15, Mat 21:16; Mat 27:45, Mat 27:51-54; Pe2 2:6
John Gill
19:40 And he answered and said unto them, I tell you,.... As a truth, which may be depended on, and you may be assured of; this he spake with great earnestness, fervour, and courage:
that if these should hold their peace; be silent, and not sing the praises of God, and ascribe glory to him, and profess the Messiah, and make this public acknowledgment of him:
the stones would immediately cry out; either against them, or in a declaration of the Messiah: by which expression our Lord means, that it was impossible it should be otherwise; it would be intolerable if it was not; and rather than it should not be, God, who is able out of stones to raise up children to Abraham, would make the stones speak, or turn stones into men, who should rise up and praise the Lord, and confess the Messiah; hereby commending his disciples, and tacitly reflecting upon the Pharisees, for their stupidity; and also giving a hint of the conversion of the Gentiles, who might be compared to stones, especially in the opinion of the Jews.
John Wesley
19:40 If these should hold their peace, the stones, which lie before you, would cry out - That is, God would raise up some still more unlikely instruments to declare his praise. For the power of God will not return empty.
Robert Jamieson, A. R. Fausset and David Brown
19:40 the stones, &c.--Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Hab 2:11).
19:4119:41: Եւ իբրեւ մերձեցաւ, տեսեալ զքաղաքն ելա՛ց ՚ի վերայ նորա, եւ ասէ.
41 Եւ երբ մօտեցաւ, տեսնելով քաղաքը՝ լաց եղաւ նրա վրայ եւ ասաց.
41 Երբ մօտեցաւ, քաղաքը տեսնելով՝ լացաւ անոր վրայ եւ ըսաւ.
Եւ իբրեւ մերձեցաւ, տեսեալ զքաղաքն` ելաց ի վերայ նորա, եւ ասէ:

19:41: Եւ իբրեւ մերձեցաւ, տեսեալ զքաղաքն ելա՛ց ՚ի վերայ նորա, եւ ասէ.
41 Եւ երբ մօտեցաւ, տեսնելով քաղաքը՝ լաց եղաւ նրա վրայ եւ ասաց.
41 Երբ մօտեցաւ, քաղաքը տեսնելով՝ լացաւ անոր վրայ եւ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
19:4141: И когда приблизился к городу, то, смотря на него, заплакал о нем
19:41  καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπ᾽ αὐτήν,
19:41. Καὶ (And) ὡς (as) ἤγγισεν, (it-neared-to,"ἰδὼν (having-had-seen) τὴν (to-the-one) πόλιν (to-a-city) ἔκλαυσεν (it-sobbed) ἐπ' (upon) αὐτήν, (to-it,"
19:41. et ut adpropinquavit videns civitatem flevit super illam dicensAnd when he drew near, seeing the city, he wept over it, saying:
41. And when he drew nigh, he saw the city and wept over it,
19:41. And when he drew near, seeing the city, he wept over it, saying:
19:41. And when he was come near, he beheld the city, and wept over it,
And when he was come near, he beheld the city, and wept over it:

41: И когда приблизился к городу, то, смотря на него, заплакал о нем
19:41  καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπ᾽ αὐτήν,
19:41. et ut adpropinquavit videns civitatem flevit super illam dicens
And when he drew near, seeing the city, he wept over it, saying:
19:41. And when he drew near, seeing the city, he wept over it, saying:
19:41. And when he was come near, he beheld the city, and wept over it,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. 45 And he went into the temple, and began to cast out them that sold therein, and them that bought; 46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. 47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, 48 And could not find what they might do: for all the people were very attentive to hear him.

The great Ambassador from heaven is here making his public entry into Jerusalem, not to be respected there, but to be rejected; he knew what a nest of vipers he was throwing himself into, and yet see here two instances of his love to that place and his concern for it.

I. The tears he shed for the approaching ruin of the city (v. 41): When he was come near, he beheld the city, and wept over it. Probably, it was when he was coming down the descent of the hill from the mount of Olives, where he had a full view of the city, the large extent of it, and the many stately structures in it, and his eye affected his heart, and his heart his eye again. See here,

1. What a tender spirit Christ was of; we never read that he laughed, but we often find him in tears. In this very place his father David wept, and those that were with him, though he and they were men of war. There are cases in which it is no disparagement to the stoutest of men to melt into tears.

2. That Jesus Christ wept in the midst of his triumphs, wept when all about him were rejoicing, to show how little he was elevated with the applause and acclamation of the people. Thus he would teach us to rejoice with trembling, and as though we rejoiced not. If Providence do not stain the beauty of our triumphs, we may ourselves see cause to sully it with our sorrows.

3. That he wept over Jerusalem. Note, There are cities to be wept over, and none to be more lamented than Jerusalem, that had been the holy city, and the joy of the whole earth, if it be degenerated. But why did Christ weep at the sight of Jerusalem? Was it because "Yonder is the city in which I must be betrayed and bound, scourged and spit upon, condemned and crucified?" No, he himself gives us the reason of his tears.

(1.) Jerusalem has not improved the day of her opportunities. He wept, and said, If thou hadst known, even thou at least in this thy day, if thou wouldst but yet know, while the gospel is preached to thee, and salvation offered thee by it; if thou wouldest at length bethink thyself, and understand the things that belong to thy peace, the making of thy peace with God, and the securing of thine own spiritual and eternal welfare--but thou dost not know the day of thy visitation, v. 44. The manner of speaking is abrupt: If thou hadst known! O that thou hadst, so some take it; like that O that my people had hearkened unto me, Ps. lxxxi. 13; Isa. xlviii. 18. Or, If thou hadst known, well; like that of the fig-tree, ch. xiii. 9. How happy had it been for thee! Or, "If thou hadst known, thou wouldest have wept for thyself, and I should have no occasion to weep for thee, but should have rejoiced rather." What he says lays all the blame of Jerusalem's impending ruin upon herself. Note, [1.] There are things which belong to our peace, which we are all concerned to know and understand; the way how peace is made, the offers made of peace, the terms on which we may have the benefit of peace. The things that belong to our peace are those things that relate to our present and future welfare; these we must know with application. [2.] There is a time of visitation when those things which belong to our peace may be known by us, and known to good purpose. When we enjoy the means of grace in great plenty, and have the word of God powerfully preached to us--when the Spirit strives with us, and our own consciences are startled and awakened--then is the time of visitation, which we are concerned to improve. [3.] With those that have long neglected the time of their visitation, if at length, if at last, in this their day, their eyes be opened, and they bethink themselves, all will be well yet. Those shall not be refused that come into the vineyard at the eleventh hour. [4.] It is the amazing folly of multitudes that enjoy the means of grace, and it will be of fatal consequence to them, that they do not improve the day of their opportunities. The things of their peace are revealed to them, but are not minded or regarded by them; they hide their eyes from them, as if they were not worth taking notice of. They are not aware of the accepted time and the day of salvation, and to let it slip and perish through mere carelessness. None are so blind as those that will not see; nor have any the things of their peace more certainly hidden from their eyes than those that turn their back upon them. [5.] The sin and folly of those that persist in a contempt of gospel grace are a great grief to the Lord Jesus, and should be so to us. He looks with weeping eyes upon lost souls, that continue impenitent, and run headlong upon their own ruin; he had rather that they would turn and live than go on and die, for he is not willing that any should perish.

(2.) Jerusalem cannot escape the day of her desolation. The things of her peace are now in a manner hidden from her eyes; they will be shortly. Not but that after this the gospel was preached to them by the apostles; all the house of Israel were called to know assuredly that Christ was their peace (Acts ii. 36), and multitudes were convinced and converted. But as to the body of the nation, and the leading part of it, they were sealed up under unbelief; God had given them the spirit of slumber, Rom. xi. 8. They were so prejudiced and enraged against the gospel, and those few that did embrace it then, that nothing less than a miracle of divine grace (like that which converted Paul) would work upon them; and it could not be expected that such a miracle should be wrought, and so they were justly given up to judicial blindness and hardness. The peaceful things are not hidden from the eyes of particular persons; but it is too late to think now of the nation of the Jews, as such, becoming a Christian nation, by embracing Christ. And therefore they are marked for ruin, which Christ here foresees and foretels, as the certain consequence of their rejecting Christ. Note, Neglecting the great salvation of ten brings temporal judgments upon a people; it did so upon Jerusalem in less than forty years after this, when all that Christ here foretold was exactly fulfilled. [1.] The Romans besieged the city, cast a trench about it, compassed it round, and kept their inhabitants in on every side. Josephus relates that Titus ran up a wall in a very short time, which surrounded the city, and cut off all hopes of escaping. [2.] They laid it even with the ground. Titus commanded his soldiers to dig up the city, and the whole compass of it was levelled, except three towers; see Josephus's history of the wars of the Jews, 5. 356-360; 7. 1. Not only the city, but the citizens were laid even with the ground (thy children within thee), by the cruel slaughters that were made of them: and there was scarcely one stone left upon another. This was for their crucifying Christ; this was because they knew not the day of their visitation. Let other cities and nations take warning.

II. The zeal he showed for the present purification of the temple. Though it must be destroyed ere long, it does not therefore follow that no care must be taken of it in the mean time.

1. Christ cleared it of those who profaned it. He went straight to the temple, and began to cast out the buyers and sellers, v. 45. Hereby (though he was represented as an enemy to the temple, and that was the crime laid to his charge before the high priest) he made it to appear that he had a truer love for the temple than they had who had such a veneration for its corban, its treasury, as a sacred thing; for its purity was more its glory than its wealth was. Christ gave reason for his dislodging the temple-merchants, v. 46. The temple is a house of prayer, set apart for communion with God: the buyers and sellers made it a den of thieves by the fraudulent bargains they made there, which was by no means to be suffered, for it would be a distraction to those who came there to pray.

2. He put it to the best use that ever it was put to, for he taught daily in the temple, v. 47. Note, It is not enough that the corruptions of a church be purged out, but the preaching of the gospel must be encouraged. Now, when Christ preached in the temple, observe here, (1.) How spiteful the church-rulers were against him; how industrious to seek an opportunity, or pretence rather, to do him a mischief (v. 47): The chief priests and scribes, and the chief of the people, the great sanhedrim, that should have attended him, and summoned the people too to attend him, sought to destroy him, and put him to death. (2.) How respectful the common people were to him. They were very attentive to hear him. He spent most of his time in the country, and did not then preach in the temple, but, when he did, the people paid him great respect, attended on his preaching with diligence, and let no opportunity slip of hearing him, attended to it with care, and would not lose a word. Some read it, All the people as they heard him, took his part; and so it comes in very properly as a reason why his enemies could not find what they might do against him; they saw the people ready to fly in their faces if they offered him any violence. Till his hour was come his interest in the common people protected him; but, when his hour was come, the chief priests' influence upon the common people delivered him up.
Adam Clarke: Commentary on the Bible - 1831
19:41: And wept over it - See Mat 23:37.
Albert Barnes: Notes on the Bible - 1834
19:41: He wept over it - Showing his compassion for the guilty city, and his strong sense of the evils that were about to come upon it. See the notes at Mat 23:37-39. As he entered the city he passed over the Mount of Olives. From that mountain there was a full and magnificent view of the city. See the notes at Mat 21:1. The view of the splendid capital - the knowledge of its crimes - the remembrance of the mercies of God toward it - the certainty that it might have been spared if it had received the prophets and himself - the knowledge that it was about to put "him," their long-expected Messiah, to death, and "for" that to be given up to utter desolation - affected his heart, and the triumphant King and Lord of Zion wept! Amid all "his" prosperity, and all the acclamations of the multitude, the heart of the Redeemer of the world was turned from the tokens of rejoicing to the miseries about to come on a guilty people. Yet they "might" have been saved. If thou hadst known, says he, even thou, with all thy guilt, the things that make for thy peace; if thou hadst repented, had been righteous, and had received the Messiah; if thou hadst not stained thy hands with the blood of the prophets, and shouldst not with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full: mercy is exhausted; and Jerusalem, with all her pride and splendor, the glory of her temple, and the pomp of her service, "must perish!"
For the days shall come ... - This took place under Titus, the Roman general, 70 a. d., about thirty years after this was spoken.
Cast a trench about thee - The word "trench" now means commonly a "pit or ditch." When the Bible was translated, it meant also "earth thrown up to defend a camp" (Johnson's "Dictionary"). This is the meaning of the original here. It is not a pit or large "ditch," but a pile of earth, stones, or wood thrown up to guard a camp, and to defend it from the approach of an enemy. This was done at the siege of Jerusalem. Josephus informs us that Titus, in order that he might compel the city to surrender by "famine," built a wall around the whole circumference of the city. This wall was nearly 5 miles in length, and was furnished with thirteen castles or towers. This work was completed with incredible labor in ten days. The professed design of this wall was "to keep" the city "in on every side." Never was a prophecy more strikingly accomplished.
Shall lay thee even with the ground ... - This was literally done. Titus caused a plow to pass over the place where the temple stood. See the notes at mat 24. All this was done, says Christ, because Jerusalem knew not the time of its visitation - that is, did not know, and "would not" know, that the Messiah had come. "His coming" was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent; but they would not know it. They rejected him, they put him to death, and it was just that they should be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:41: and wept: Psa 119:53, Psa 119:136, Psa 119:158; Jer 9:1, Jer 13:17, Jer 17:16; Hos 11:8; Joh 11:35; Rom 9:2, Rom 9:3
Geneva 1599
19:41 (9) And when he was come near, he beheld the city, and wept over it,
(9) Christ is not delighted with destruction, no not even of the wicked.
John Gill
19:41 And when he was come near, he beheld city,.... Of Jerusalem; being now nearer, and in a situation to take a full view of it, he lift up his eyes, and looking wistfully on it, and beholding the grandeur and magnificence of it, the number of the houses, and the stately structures in it, and knowing what calamities, in a few years, would come upon it; with which being affected, as man, he looked upon it,
and wept over it; touched with a tender concern for it, his natural passions moved, and tears fell plentifully from his eyes. This must be understood of Christ merely as man, and is a proof of the truth of his human nature, which had all the natural properties, and even the infirmities of it; and as affected with the temporal ruin of Jerusalem, and as concerned for its temporal welfare; and is not to be improved either against his proper deity, or the doctrines of distinguishing grace, relating to the spiritual and eternal salvation of God's elect; things that are foreign from the sense of this passage: some ancient Christians, and orthodox too, thinking that this was not so agreeable to Christ, but reflected some weakness and dishonour upon him, expunged this clause concerning his weeping; but we have another instance besides this; see Jn 11:35 and even the Jews themselves cannot think this to be unsuitable to the Messiah, when they represent the Shekinah, and God himself weeping over the destruction of the temple (p); and it is particularly (q) said by them of the Messiah, that he shall weep over the wicked among the Jews, according to Is 53:5 and they encourage persons to mourn over Jerusalem: they say (r) whoever does any business on the ninth of Ab, (the day that city was destroyed,) and does not mourn over Jerusalem, shall not see its joy; but whoever does mourn over it, shall see its joy, according to Is 66:10 (s).
(p) Zohar in Gen. fol. 114. 4. & in Exod. fol. 76. 1. T. Bab. Beracot, fol. 3. 2. Prafat Echa Rabbati, fol. 89. 4. (q) Zohar in Exod. fol. 85. 2. (r) T. Bab. Taanith, fol. 30. 2. (s) T. Bab Bathra, fol. 60. 2. & Caphtor, fol. 118. 2.
Robert Jamieson, A. R. Fausset and David Brown
19:41 when beheld . . . wept--Compare Lam 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mt 23:37.)
19:4219:42: Եթէ գիտէի՛ր դու գոնէ յաւուրս յայսմիկ զխաղաղութիւնն քո. բայց այժմ ծածկեցա՛ւ յերեսաց քոց։
42 «Գոնէ այս օրերին գիտենայի՜ր դու քո խաղաղութիւնը. բայց այժմ ծածկուեց քո տեսողութիւնից.
42 «Գոնէ այս քու օրուանդ մէջ գիտնայիր քու խաղաղութիւնդ. բայց հիմա ծածկուեցաւ քու աչքերէդ։
Եթէ գիտէիր դու գոնէ յաւուրս յայսմիկ զխաղաղութիւնն քո. բայց այժմ ծածկեցաւ [114]յերեսաց քոց:

19:42: Եթէ գիտէի՛ր դու գոնէ յաւուրս յայսմիկ զխաղաղութիւնն քո. բայց այժմ ծածկեցա՛ւ յերեսաց քոց։
42 «Գոնէ այս օրերին գիտենայի՜ր դու քո խաղաղութիւնը. բայց այժմ ծածկուեց քո տեսողութիւնից.
42 «Գոնէ այս քու օրուանդ մէջ գիտնայիր քու խաղաղութիւնդ. բայց հիմա ծածկուեցաւ քու աչքերէդ։
zohrab-1805▾ eastern-1994▾ western am▾
19:4242: и сказал: о, если бы и ты хотя в сей твой день узнал, что служит к миру твоему! Но это сокрыто ныне от глаз твоих,
19:42  λέγων ὅτι εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καὶ σὺ τὰ πρὸς εἰρήνην _ νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου.
19:42. λέγων (forthing,"ὅτι (To-which-a-one) Εἰ (if) ἔγνως (thou-had-acquainted) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ταύτῃ (unto-the-one-this,"καὶ (and) σὺ (thou) τὰ (to-the-ones) πρὸς (toward) εἰρήνην-- (to-a-peace) νῦν (now) δὲ (moreover) ἐκρύβη (it-had-been-concealed) ἀπὸ (off) ὀφθαλμῶν (of-eyes) σου. (of-thee)
19:42. quia si cognovisses et tu et quidem in hac die tua quae ad pacem tibi nunc autem abscondita sunt ab oculis tuisIf thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes.
42. saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes.
19:42. “If only you had known, indeed even in this your day, which things are for your peace. But now they are hidden from your eyes.
19:42. Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes.
Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes:

42: и сказал: о, если бы и ты хотя в сей твой день узнал, что служит к миру твоему! Но это сокрыто ныне от глаз твоих,
19:42  λέγων ὅτι εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καὶ σὺ τὰ πρὸς εἰρήνην _ νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου.
19:42. quia si cognovisses et tu et quidem in hac die tua quae ad pacem tibi nunc autem abscondita sunt ab oculis tuis
If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes.
19:42. “If only you had known, indeed even in this your day, which things are for your peace. But now they are hidden from your eyes.
19:42. Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes.
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Adam Clarke: Commentary on the Bible - 1831
19:42: The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh, he shall see, and שלום shalom, peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:42: If: Deu 5:29, Deu 32:29; Psa 81:13; Isa 48:18; Eze 18:31, Eze 18:32, Eze 33:11
in this: Luk 19:44; Psa 32:6, Psa 95:7, Psa 95:8; Isa 55:6; Joh 12:35, Joh 12:36; Co2 6:1, Co2 6:2
the things: Luk 1:77-79, Luk 2:10-14, Luk 10:5, Luk 10:6; Act 10:36, Act 13:46; Heb 3:7, Heb 3:13, Heb 3:15, Heb 10:26-29; Heb 12:24-26
but: Isa 6:9, Isa 6:10, Isa 29:10-14, Isa 44:18; Mat 13:14, Mat 13:15; Joh 12:38-41; Act 28:25-27; Rom 11:7-10; Co2 3:14-16, Co2 4:3, Co2 4:4; Th2 2:9-12
Geneva 1599
19:42 (g) Saying, (h) If thou hadst known, even thou, (i) at least in this (k) thy day, the things [which belong] unto thy (l) peace! but now they are hid from thine eyes.
(g) Christ stops his speech, which partly shows how moved he was with compassion over the destruction of the city that was surely to come: and partly to reprove them for their treachery and stubbornness against him, such as has not been heard of before.
(h) You at the very least, O Jerusalem, to whom the message was properly sent.
(i) If after slaying so many prophets, and so often refusing me, the Lord of the prophets, if only now, especially in my last coming to you, you had any concern for yourself.
(k) The good and prosperous time is called the day of this city.
(l) That is, those things in which your happiness stands.
John Gill
19:42 Saying, if thou hadst, known, even thou,.... As well as other cities; or who hast been so long a flourishing city, the metropolis of the nation, the seat of the ancient kings of Judah; yea, the city of the great God, the place of divine worship, whither the tribes came up, time after time, to serve the Lord; a city so highly honoured of God and man: or, who hast despised the messages of the servants of God, mocked and misused the prophets in time past, beat one, killed another, and stoned another: if such a city, after all this, had but known its true interest,
at least in this thy day; the day of thy visitation, the last day thou art to have, though it is so late:
the things which belong unto thy peace; meaning, not peace with God, and the things belonging, or conducing to that, which are not men's works of righteousness, nor tears of repentance, nor even faith itself, but the obedience and righteousness, the blood, sacrifice and death of Christ; nor spiritual peace, or internal peace of conscience, which comes in a Gospel way, through believing, in a course of obedience, and all from Christ, the peacemaker, and peace giver; nor eternal peace hereafter, which the grace of God gives a meetness for, and the righteousness of Christ a right unto; the knowledge of all which is not natural to men, or to be obtained of themselves, but is the gift of God's grace, and the operation of his Spirit: but supposing such a peace, and such things relating to it, were intended, nothing more can be inferred from hence, than that if the Jews had known these things, they had been happy; and since they had the means of knowing them, they were, of all men, inexcusable; and that Christ, as man, and one of their nation, and as a minister of the circumcision, had a passionate concern for their welfare: but not that these Jews, or any men, can of themselves, and without the unfrustrable grace of God working upon their hearts, and enlightening their understanding, know these things; or that Christ acted any insincere part in wishing for these things for them, as man, and a minister of the word, when he knew, as God, it was not consistent with the will of God that they should have them; since Christ, as man, sometimes earnestly prayed for that, which he, as God, knew could not be, as in the case of his own sufferings and death; nor is this irreconcilable to his dying intentionally only for those who are actually saved: but after all, these words are, only spoken of Jerusalem, and the inhabitants of that city, and not of all mankind, and regard only their temporal peace and welfare, whose destruction Christ knew was near at hand; and of which he afterwards speaks in the following verses:
but now they are hid from thine eyes; their eyes were blinded; they were given up to a judicial blindness, and hardness of heart; a spirit of slumber and stupidity had seized them; they could not discern the signs of the times and so disbelieved Jesus as the Messiah, and rejected him as such; whom, had they received only in a notional way, though they had not believed in him spiritually, to the saving of their souls, they would have been secured from outward calamities, and would have enjoyed peace and prosperity, and the things belonging to it our Lord speaks of. Christ alludes to the name of Jerusalem, which signifies the vision of peace; or they shall see peace; but her name and case now did not agree. His wish is the same the Psalmist encourages in Ps 122:6 which, in the Septuagint version, is rendered, "pray for the things" that belong "to the peace Jerusalem".
John Wesley
19:42 O that thou hadst known, at least in this thy day - After thou hast neglected so many. Thy day - The day wherein God still offers thee his blessings.
Robert Jamieson, A. R. Fausset and David Brown
19:42 at least in this, &c.--even at this moving moment. (See on Lk 13:9.)
thy peace--thinking perhaps of the name of the city. (Heb 7:2) [WEBSTER and WILKINSON]. How much is included in this word!
now . . . hid--It was His among His last open efforts to "gather them," but their eyes were judicially closed.
19:4319:43: Զի եկեսցեն աւուրք ՚ի վերայ քո, եւ պատեսցեն զքեւ՛ թշնամիք քո պատնէշ. եւ պաշարեսցեն զքեզ, եւ նեղեսցե՛ն զքեզ յամենայն կողմանց.
43 որովհետեւ օրեր պիտի գան վրադ, երբ թշնամիներդ քո շուրջը պատնէշ պիտի կանգնեն եւ պիտի պաշարեն քեզ, պիտի նեղեն քեզ բոլոր կողմերից
43 Վասն զի օրեր պիտի գան քու վրադ՝ երբ թշնամիներդ քու բոլորտիքդ պատնէշ պիտի շինեն ու քեզ պիտի պաշարեն եւ ամէն կողմէ քեզ նեղը պիտի ձգեն
Զի եկեսցեն աւուրք ի վերայ քո, եւ պատեսցեն զքեւ թշնամիք քո պատնէշ, եւ պաշարեսցեն զքեզ, եւ նեղեսցեն զքեզ յամենայն կողմանց:

19:43: Զի եկեսցեն աւուրք ՚ի վերայ քո, եւ պատեսցեն զքեւ՛ թշնամիք քո պատնէշ. եւ պաշարեսցեն զքեզ, եւ նեղեսցե՛ն զքեզ յամենայն կողմանց.
43 որովհետեւ օրեր պիտի գան վրադ, երբ թշնամիներդ քո շուրջը պատնէշ պիտի կանգնեն եւ պիտի պաշարեն քեզ, պիտի նեղեն քեզ բոլոր կողմերից
43 Վասն զի օրեր պիտի գան քու վրադ՝ երբ թշնամիներդ քու բոլորտիքդ պատնէշ պիտի շինեն ու քեզ պիտի պաշարեն եւ ամէն կողմէ քեզ նեղը պիտի ձգեն
zohrab-1805▾ eastern-1994▾ western am▾
19:4343: ибо придут на тебя дни, когда враги твои обложат тебя окопами и окружат тебя, и стеснят тебя отовсюду,
19:43  ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ καὶ παρεμβαλοῦσιν οἱ ἐχθροί σου χάρακά σοι καὶ περικυκλώσουσίν σε καὶ συνέξουσίν σε πάντοθεν,
19:43. ὅτι (To-which-a-one) ἥξουσιν (they-shall-arrive,"ἡμέραι (days,"ἐπὶ (upon) σε (to-thee,"καὶ (and) παρεμβαλοῦσιν (they-shall-cast-in-beside,"οἱ (the-ones) ἐχθροί ( en-emnitied ) σου (of-thee,"χάρακά (to-a-pale) σοι (unto-thee,"καὶ (and) περικυκλώσουσίν (they-shall-en-circle-about) σε (to-thee) καὶ (and) συνέξουσίν (they-shall-hold-together) σε (to-thee) πάντοθεν, (from-all,"
19:43. quia venient dies in te et circumdabunt te inimici tui vallo et circumdabunt te et coangustabunt te undiqueFor the days shall come upon thee: and thy enemies shall cast a trench about thee and compass thee round and straiten thee on every side,
43. For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, and keep thee in on every side,
19:43. For the days will overtake you. And your enemies will encircle you with a valley. And they will surround you and hem you in on every side.
19:43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side:

43: ибо придут на тебя дни, когда враги твои обложат тебя окопами и окружат тебя, и стеснят тебя отовсюду,
19:43  ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ καὶ παρεμβαλοῦσιν οἱ ἐχθροί σου χάρακά σοι καὶ περικυκλώσουσίν σε καὶ συνέξουσίν σε πάντοθεν,
19:43. quia venient dies in te et circumdabunt te inimici tui vallo et circumdabunt te et coangustabunt te undique
For the days shall come upon thee: and thy enemies shall cast a trench about thee and compass thee round and straiten thee on every side,
19:43. For the days will overtake you. And your enemies will encircle you with a valley. And they will surround you and hem you in on every side.
19:43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
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
19:43: Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader's attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:43: the days: Luk 21:20-24; Deu 28:49-58; Psa 37:12, Psa 37:13; Dan 9:26, Dan 9:27; Mat 22:7, Mat 23:37-39; Mar 13:14-20; Th1 2:15, Th1 2:16
cast: Or, "cast a bank" or rampart χαραξ [Strong's G5482]. This was literally fulfilled when Jerusalem was besieged by Titus; who surrounded it with a wall of circumvallation in three days, though not less than 39 furlongs in circumference; and when this was effected, the Jews were so enclosed on every side, that no person could escape from the city, and no provision could be brought in. Isa 29:1-4; Jer 6:3-6
John Gill
19:43 For the days shall come upon thee,.... Suddenly, and very quickly, as they did within forty years after this:
that thine enemies; the Romans, and such the Jews took them to be, and might easily understand who our Lord meant:
shall cast a trench about thee, and compass thee round, and keep thee in on every side: which was not only verified in the Roman armies closely besieging them; but particularly in this, as Josephus relates (t) that Titus built a wall about the city, of thirty nine furlongs long, and thirteen forts in it which reached ten furlongs, and all done in three days time; by which means they were pent up, starved, and famished, and reduced to inexpressible distress.
(t) De Bello Jud. l. 6. c. 8.
John Wesley
19:43 Thine enemies shall cast a trench about thee, and compass thee around - All this was exactly performed by Titus, the Roman general.
Robert Jamieson, A. R. Fausset and David Brown
19:43 a trench--a rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days--so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See JOSEPHUS, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.
19:4419:44: եւ յատակեսցե՛ն զքեզ, եւ զորդի՛ս քո ՚ի քեզ. եւ ո՛չ թողուցուն քա՛ր ՚ի վերայ քարի յամենայն ՚ի քեզ. փոխանակ զի ո՛չ ծանեար զժամանակ այցելութեան քոյ[1445]։ [1445] Բազումք. Քար ՚ի քարի վերայ յամենայնի ՚ի քեզ։
44 ու հիմնայատակ պիտի անեն քեզ եւ սպանեն քո մէջ քո որդիներին. եւ քարը քարի վրայ բնաւ չպիտի թողնեն, քանի որ քո այցելութեան ժամանակը չճանաչեցիր»:
44 Եւ հիմնայատակ պիտի ընեն քեզ ու մէջդ եղած զաւակներդ եւ ամենեւին քար մը քարի վրայ պիտի չթողուն քու մէջդ, քանի որ չճանչցար քու այցելութեանդ ժամանակը»։
եւ յատակեսցեն զքեզ եւ զորդիս քո ի քեզ. եւ ոչ թողուցուն քար ի քարի վերայ յամենայն ի քեզ, փոխանակ զի ոչ ծանեար զժամանակ այցելութեան քո:

19:44: եւ յատակեսցե՛ն զքեզ, եւ զորդի՛ս քո ՚ի քեզ. եւ ո՛չ թողուցուն քա՛ր ՚ի վերայ քարի յամենայն ՚ի քեզ. փոխանակ զի ո՛չ ծանեար զժամանակ այցելութեան քոյ[1445]։
[1445] Բազումք. Քար ՚ի քարի վերայ յամենայնի ՚ի քեզ։
44 ու հիմնայատակ պիտի անեն քեզ եւ սպանեն քո մէջ քո որդիներին. եւ քարը քարի վրայ բնաւ չպիտի թողնեն, քանի որ քո այցելութեան ժամանակը չճանաչեցիր»:
44 Եւ հիմնայատակ պիտի ընեն քեզ ու մէջդ եղած զաւակներդ եւ ամենեւին քար մը քարի վրայ պիտի չթողուն քու մէջդ, քանի որ չճանչցար քու այցելութեանդ ժամանակը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:4444: и разорят тебя, и побьют детей твоих в тебе, и не оставят в тебе камня на камне за то, что ты не узнал времени посещения твоего.
19:44  καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθ᾽ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου.
19:44. καὶ (and) ἐδαφιοῦσίν (they-shall-base-to) σε (to-thee) καὶ (and) τὰ (to-the-ones) τέκνα (to-producees) σου (of-thee) ἐν (in) σοί, (unto-thee,"καὶ (and) οὐκ (not) ἀφήσουσιν (they-shall-send-off) λίθον (to-a-stone) ἐπὶ (upon) λίθον (to-a-stone) ἐν (in) σοί, (unto-thee,"ἀνθ' (ever-a-one) ὧν ( of-which ) οὐκ (not) ἔγνως (thou-had-acquainted) τὸν (to-the-one) καιρὸν (to-a-time) τῆς (of-the-one) ἐπισκοπῆς (of-a-scouteeing-upon) σου. (of-thee)
19:44. ad terram prosternent te et filios qui in te sunt et non relinquent in te lapidem super lapidem eo quod non cognoveris tempus visitationis tuaeAnd beat thee flat to the ground, and thy children who are in thee. And they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation.
44. and shall dash thee to the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
19:44. And they will knock you down to the ground, with your sons who are in you. And they will not leave stone upon stone within you, because you did not recognize the time of your visitation.”
19:44. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation:

44: и разорят тебя, и побьют детей твоих в тебе, и не оставят в тебе камня на камне за то, что ты не узнал времени посещения твоего.
19:44  καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθ᾽ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου.
19:44. ad terram prosternent te et filios qui in te sunt et non relinquent in te lapidem super lapidem eo quod non cognoveris tempus visitationis tuae
And beat thee flat to the ground, and thy children who are in thee. And they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation.
19:44. And they will knock you down to the ground, with your sons who are in you. And they will not leave stone upon stone within you, because you did not recognize the time of your visitation.”
19:44. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:44: The time of thy visitation - That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:44: lay: Kg1 9:7, Kg1 9:8; Mic 3:12
thy children: Luk 13:34, Luk 13:35; Mat 23:37, Mat 23:38
leave: Luk 21:6; Mat 24:2; Mar 13:2
because: Luk 19:42, Luk 1:68, Luk 1:78; Lam 1:8; Dan 9:24; Joh 3:18-21; Pe1 2:12
Geneva 1599
19:44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not (m) the time of thy visitation.
(m) That is, this very instant in which God visited you.
John Gill
19:44 And shall lay thee even with the ground,.... Beat down all the houses in it, the stately edifices, and even the temple itself; See Gill on Mt 24:2.
and thy children within thee; that is, the inhabitants of the place should be slain with the sword of the enemy, and so fall to the ground, and lie upon it;
and they shall not leave in thee one stone upon anther; such a consummate, and entire desolation shall be made, as was foretold by Daniel, Dan 9:27
because thou knowest not the time of thy visitation; in which the dayspring from on high had visited them with his personal presence, preaching among them, and working miracles; and yet they knew him not, but despised and rejected him; yea, after that they had put him to death, and he was risen again, he ordered his disciples to begin their ministry, and preach the Gospel, at Jerusalem; and they continued for some time only preaching to them, or at least rarely elsewhere, till they put away the Gospel from them. The time of the ministry of John the Baptist, of Christ, and his apostles in Judea, was the time of Jerusalem's visitation in a way of mercy; which not being taken notice of, and observed, brought another kind of visitation upon them, even in a way of wrath and vengeance. The Jews pretend to assign other causes of Jerusalem's destruction; but the true cause was their rejection of Jesus, as the Messiah.
"Says Abai, Jerusalem was not destroyed, but because they profaned the sabbath, as it is said, Ezek 22:26 "and have hid their eyes from my sabbaths", &c. Says R. Abhu, Jerusalem was not destroyed, but because they ceased reading the "Shema (hear, O Israel", &c.) morning and evening, as it is said, Is 5:11 woe to them that rise up early", &c. Says Rab. Hamenuna, Jerusalem was not destroyed, but because there ceased in it the children of the school of Rabban, (children were not put to school,) as it is said Jer 6:11 "I will pour it out upon the children", &c. Says Ula, Jerusalem was not destroyed, but because there was no shame among them, as it is said, Jer 6:15 "were they ashamed", &c. Says R. Isaac, Jerusalem was not destroyed, but because small and great were put upon a level, as it is said, Is 24:2 "as with the people, so with the priest", &c. Says R. Amram, the son of R. Simeon bar Aba, R. Chanina said, Jerusalem was not destroyed, but because they did not reprove one another, as it is said, Lam 1:6 "her princes are become like harts", &c. Says R. Judah, Jerusalem was not destroyed, but because they despised the disciples of the wise men, as it is said; 2Chron 36:16 but they mocked the messengers of God", &c. (u).''
Thus they shifted off the true cause of their ruin, and ascribed it to other things.
(u) T. Bab. Sabbat, fol. 119. 2.
John Wesley
19:44 And thy children within thee - All the Jews were at that time gathered together, it being the time of the passover. They shall not leave in thee one stone upon another - Only three towers were left standing for a time, to show the former strength and magnificence of the place. But these likewise were afterward levelled with the ground.
19:4519:45: Եւ մտեա՛լ ՚ի տաճարն սկսաւ հանել զաղաւնէվաճա՛ռսն, եւ զգնօղս. եւ զսեղանս հատավաճառացն ցրուեա՛ց։
45 Եւ տաճար մտնելով՝ սկսեց դուրս հանել աղաւնեվաճառներին ու գնողներին եւ լումայափոխների սեղանները ցրեց
45 Եւ տաճարը մտնելով՝ սկսաւ դուրս հանել անոր մէջ ծախողները եւ գնողները
Եւ մտեալ ի տաճարն սկսաւ հանել [115]զաղաւնէվաճառսն եւ զգնողս, եւ զսեղանս հատավաճառացն ցրուեաց:

19:45: Եւ մտեա՛լ ՚ի տաճարն սկսաւ հանել զաղաւնէվաճա՛ռսն, եւ զգնօղս. եւ զսեղանս հատավաճառացն ցրուեա՛ց։
45 Եւ տաճար մտնելով՝ սկսեց դուրս հանել աղաւնեվաճառներին ու գնողներին եւ լումայափոխների սեղանները ցրեց
45 Եւ տաճարը մտնելով՝ սկսաւ դուրս հանել անոր մէջ ծախողները եւ գնողները
zohrab-1805▾ eastern-1994▾ western am▾
19:4545: И, войдя в храм, начал выгонять продающих в нем и покупающих,
19:45  καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας,
19:45. Καὶ (And) εἰσελθὼν (having-had-came-into) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) ἤρξατο ( it-firsted ) ἐκβάλλειν (to-cast-out) τοὺς (to-the-ones) πωλοῦντας , ( to-trafficking-unto ,"
19:45. et ingressus in templum coepit eicere vendentes in illo et ementesAnd entering into the temple, he began to cast out them that sold therein and them that bought.
45. And he entered into the temple, and began to cast out them that sold,
19:45. And entering into the temple, he began to cast out those who sold in it, and those who bought,
19:45. And he went into the temple, and began to cast out them that sold therein, and them that bought;
And he went into the temple, and began to cast out them that sold therein, and them that bought:

45: И, войдя в храм, начал выгонять продающих в нем и покупающих,
19:45  καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας,
19:45. et ingressus in templum coepit eicere vendentes in illo et ementes
And entering into the temple, he began to cast out them that sold therein and them that bought.
19:45. And entering into the temple, he began to cast out those who sold in it, and those who bought,
19:45. And he went into the temple, and began to cast out them that sold therein, and them that bought;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45-48: Об очищении храма ев. Лука говорит согласно с Марком (Мк ХI, 15-17) и отчасти с Матфеем (Мф ХXI, 12-13). - И учил каждый день в храме. Ев. Лука отмечает факт ежедневного появления Христа в храме как учителя для того, чтобы сделать переход к предмету следующей главы. На это "учение" намекает и ев. Марк (XI, 18). - Неотступно слушал. Внимание, с каким слушал народ Христа, являлось препятствием для врагов Христа в их замыслах против Него.
Adam Clarke: Commentary on the Bible - 1831
19:45: Went into the temple - See all this transaction explained, Mat 21:12-16 (note).
Albert Barnes: Notes on the Bible - 1834
19:45: See the notes at Mat 21:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:45: went: Mat 21:12, Mat 21:13; Mar 11:15-17; Joh 2:13-17
sold: Deu 14:25, Deu 14:26
Geneva 1599
19:45 (10) And he went into the temple, and began to cast out them that sold therein, and them that bought;
(10) Christ shows after his entry into Jerusalem by a visible sign that it is his duty, given and admonished unto him by his Father, to purge the temple.
John Gill
19:45 And he went into the temple,.... Being come into the city, he alighted from the colt he rode on, and having committed it to the care of a proper person to return it to the owner, he went up directly to the temple, of which he was the Lord and proprietor, and where he had some work to do the few days he had to live.
And began to cast out them that sold therein, and them that bought; that traded in sheep, and oxen, and doves; see Jn 2:15. The Ethiopic version adds here, as there, "and overthrew, the tables of the money changers, and the seats of them that sold doves".
John Wesley
19:45 Mt 21:12; Mk 11:11.
Robert Jamieson, A. R. Fausset and David Brown
19:45 SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Lk 19:45-48)
As the first cleansing was on His first visit to Jerusalem (Jn 2:13-22), so this second cleansing was on His last.
den of thieves--banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.
19:4619:46: Եւ ասէ ցնոսա. Գրեալ է. Եւ եղիցի տո՛ւն իմ տո՛ւն աղօթից, եւ դուք արարէք զդա՝ ա՛յրս աւազակաց[1446]։ [1446] Ոմանք. Գրեալ է. Եղիցի... եւ դուք զդա արա՛՛։
46 ու ասաց նրանց. «Գրուած է՝ “Իմ տունը պէտք է աղօթքի տուն լինի”, իսկ դուք աւազակների որջերի էք վերածել այդ»:
46 Եւ ըսաւ անոնց. «Գրուած է թէ՝ ‘Իմ տունս աղօթքի տուն է’. բայց դուք ատիկա աւազակներու այր ըրիք»։
Եւ ասէ ցնոսա. Գրեալ է. Եւ եղիցի տուն իմ տուն աղօթից, եւ դուք արարէք զդա այրս աւազակաց:

19:46: Եւ ասէ ցնոսա. Գրեալ է. Եւ եղիցի տո՛ւն իմ տո՛ւն աղօթից, եւ դուք արարէք զդա՝ ա՛յրս աւազակաց[1446]։
[1446] Ոմանք. Գրեալ է. Եղիցի... եւ դուք զդա արա՛՛։
46 ու ասաց նրանց. «Գրուած է՝ “Իմ տունը պէտք է աղօթքի տուն լինի”, իսկ դուք աւազակների որջերի էք վերածել այդ»:
46 Եւ ըսաւ անոնց. «Գրուած է թէ՝ ‘Իմ տունս աղօթքի տուն է’. բայց դուք ատիկա աւազակներու այր ըրիք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:4646: говоря им: написано: дом Мой есть дом молитвы, а вы сделали его вертепом разбойников.
19:46  λέγων αὐτοῖς, γέγραπται, καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν.
19:46. λέγων (forthing) αὐτοῖς (unto-them,"Γέγραπται (It-had-come-to-be-scribed," Καὶ ( And ) ἔσται ( it-shall-be ) ὁ ( the-one ) οἶκός ( a-house ) μου ( of-me ) οἶκος ( a-house ) προσευχῆς , ( of-a-goodly-holding-toward ) ὑμεῖς (ye) δὲ (moreover) αὐτὸν (to-it) ἐποιήσατε (ye-did-unto) σπήλαιον ( to-a-cavelet ) ληστῶν . ( of-robbers )
19:46. dicens illis scriptum est quia domus mea domus orationis est vos autem fecistis illam speluncam latronumSaying to them: It is written: My house is the house of prayer. But you have made it a den of thieves.
46. saying unto them, It is written, And my house shall be a house of prayer: but ye have made it a den of robbers.
19:46. saying to them: “It is written: ‘My house is a house of prayer.’ But you have made it into a den of robbers.”
19:46. Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.
Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves:

46: говоря им: написано: дом Мой есть дом молитвы, а вы сделали его вертепом разбойников.
19:46  λέγων αὐτοῖς, γέγραπται, καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν.
19:46. dicens illis scriptum est quia domus mea domus orationis est vos autem fecistis illam speluncam latronum
Saying to them: It is written: My house is the house of prayer. But you have made it a den of thieves.
19:46. saying to them: “It is written: ‘My house is a house of prayer.’ But you have made it into a den of robbers.”
19:46. Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.
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
19:46: Psa 93:5; Isa 56:7; Jer 7:11; Eze 43:12; Hos 12:7; Mat 23:14
John Gill
19:46 Saying unto them, it is written,.... In Is 56:7
my house is the house of prayer; built and devoted for that service:
but ye have made it a den of thieves; which clause is not written in the above prophecy, but are the words of Christ referring to Jer 7:11. The Ethiopic version adds, "and robbers"; and the Persic version adds, "and a place of cut-purses"; See Gill on Mt 21:13.
John Wesley
19:46 Is 56:7.
19:4719:47: Եւ ուսուցանէ՛ր զնոսա հանապազ ՚ի տաճարին. իսկ քահանայապետքն եւ դպի՛րք՝ եւ գլխաւորք ժողովրդեանն խնդրէին զնա կորուսանել,
47 Եւ նա ամէն օր նրանց ուսուցանում էր տաճարում, իսկ քահանայապետները, օրէնսգէտները եւ ժողովրդի գլխաւորները հնար էին փնտռում նրան կորստեան մատնելու,
47 Ամէն օր տաճարին մէջ կը սորվեցնէր եւ քահանայապետներն ու դպիրները եւ ժողովուրդին գլխաւորները կ’ուզէին կորսնցնել զանիկա։
Եւ ուսուցանէր զնոսա հանապազ ի տաճարին. իսկ քահանայապետքն եւ դպիրք եւ գլխաւորք ժողովրդեանն խնդրէին զնա կորուսանել:

19:47: Եւ ուսուցանէ՛ր զնոսա հանապազ ՚ի տաճարին. իսկ քահանայապետքն եւ դպի՛րք՝ եւ գլխաւորք ժողովրդեանն խնդրէին զնա կորուսանել,
47 Եւ նա ամէն օր նրանց ուսուցանում էր տաճարում, իսկ քահանայապետները, օրէնսգէտները եւ ժողովրդի գլխաւորները հնար էին փնտռում նրան կորստեան մատնելու,
47 Ամէն օր տաճարին մէջ կը սորվեցնէր եւ քահանայապետներն ու դպիրները եւ ժողովուրդին գլխաւորները կ’ուզէին կորսնցնել զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
19:4747: И учил каждый день в храме. Первосвященники же и книжники и старейшины народа искали погубить Его,
19:47  καὶ ἦν διδάσκων τὸ καθ᾽ ἡμέραν ἐν τῶ ἱερῶ. οἱ δὲ ἀρχιερεῖς καὶ οἱ γραμματεῖς ἐζήτουν αὐτὸν ἀπολέσαι καὶ οἱ πρῶτοι τοῦ λαοῦ·
19:47. Καὶ (And) ἦν (it-was) διδάσκων (teaching) τὸ (to-the-one) καθ' (down) ἡμέραν (to-a-day) ἐν (in) τῷ (unto-the-one) ἱερῷ: (unto-sacred) οἱ (the-ones) δὲ (moreover) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of) ἐζήτουν (they-were-seeking-unto) αὐτὸν (to-it) ἀπολέσαι (to-have-destructed-off,"καὶ (and) οἱ (the-ones) πρῶτοι ( most-before ) τοῦ (of-the-one) λαοῦ, (of-a-people,"
19:47. et erat docens cotidie in templo principes autem sacerdotum et scribae et principes plebis quaerebant illum perdereAnd he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him.
47. And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him:
19:47. And he was teaching in the temple daily. And the leaders of the priests, and the scribes, and the leaders of the people were seeking to destroy him.
19:47. And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,
And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him:

47: И учил каждый день в храме. Первосвященники же и книжники и старейшины народа искали погубить Его,
19:47  καὶ ἦν διδάσκων τὸ καθ᾽ ἡμέραν ἐν τῶ ἱερῶ. οἱ δὲ ἀρχιερεῖς καὶ οἱ γραμματεῖς ἐζήτουν αὐτὸν ἀπολέσαι καὶ οἱ πρῶτοι τοῦ λαοῦ·
19:47. et erat docens cotidie in templo principes autem sacerdotum et scribae et principes plebis quaerebant illum perdere
And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him.
19:47. And he was teaching in the temple daily. And the leaders of the priests, and the scribes, and the leaders of the people were seeking to destroy him.
19:47. And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:47: And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Mat 21:17.
Albert Barnes: Notes on the Bible - 1834
19:47: Daily in the temple - That is, for five or six days before his crucifixion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:47: taught: Luk 21:37, Luk 21:38; Mat 21:23; Mar 11:27-33; Joh 18:20
the chief priests: Mat 26:3, Mat 26:4; Mar 11:18, Mar 12:12, Mar 14:1; Joh 7:19, Joh 7:44, Joh 8:37-40, Joh 10:39; Joh 11:53-57
John Gill
19:47 And he taught daily in the temple,.... Every day till the passover came, and only in the day; for at night he went out of the city to Bethany, or to the Mount of Olives: some of his discourses in the temple, the parables he delivered, and his disputations with the doctors, are recorded in Mt 21:27,
but the chief priests, and the Scribes, and the chief of the people; or "the elders of the people", as the Syriac version renders it; that is, the whole sanhedrim:
sought to destroy him; met and consulted together how to get him into their hands, and what charges to bring against him, in order to put him to death.
Robert Jamieson, A. R. Fausset and David Brown
19:47 sought--continued seeking, that is, daily, as He taught.
19:4819:48: եւ ո՛չ գտանէին թէ զինչ արասցեն. զի ժողովո՛ւրդն ամենայն կախեա՛լ կային զնմանէ ՚ի լսել[1447]։[1447] Ոմանք. Եւ ոչ գիտէին թէ զինչ ա՛՛։ Յօրինակին պակասէր. Զնմանէ ՚ի լսել։
48 բայց չէին գտնում, թէ ինչ անեն, որովհետեւ ամբողջ ժողովուրդը, նրանով տարուած, լսում էր նրան:
48 Բայց բան չէին կրնար ընել, վասն զի բոլոր ժողովուրդը անոր կապուեր էր մտիկ ընելու։
եւ ոչ գտանէին թէ զինչ արասցեն, զի ժողովուրդն ամենայն կախեալ կային զնմանէ ի լսել:

19:48: եւ ո՛չ գտանէին թէ զինչ արասցեն. զի ժողովո՛ւրդն ամենայն կախեա՛լ կային զնմանէ ՚ի լսել[1447]։
[1447] Ոմանք. Եւ ոչ գիտէին թէ զինչ ա՛՛։ Յօրինակին պակասէր. Զնմանէ ՚ի լսել։
48 բայց չէին գտնում, թէ ինչ անեն, որովհետեւ ամբողջ ժողովուրդը, նրանով տարուած, լսում էր նրան:
48 Բայց բան չէին կրնար ընել, վասն զի բոլոր ժողովուրդը անոր կապուեր էր մտիկ ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
19:4848: и не находили, что бы сделать с Ним; потому что весь народ неотступно слушал Его.
19:48  καὶ οὐχ εὕρισκον τὸ τί ποιήσωσιν, ὁ λαὸς γὰρ ἅπας ἐξεκρέματο αὐτοῦ ἀκούων.
19:48. καὶ (and) οὐχ (not) ηὕρισκον (they-were-finding) τὸ (to-the-one) τί (to-what-one) ποιήσωσιν, (they-might-have-done-unto) ὁ (the-one) λαὸς (a-people) γὰρ (therefore) ἅπας (along-all) ἐξεκρέμετο ( it-was-hanging-out ) αὐτοῦ (of-it) ἀκούων. (hearing)
19:48. et non inveniebant quid facerent illi omnis enim populus suspensus erat audiens illumAnd they found not what to do to him: for all the people were very attentive to hear him.
48. and they could not find what they might do; for the people all hung upon him, listening.
19:48. But they could not find what to do to him. For all the people were listening to him attentively.
19:48. And could not find what they might do: for all the people were very attentive to hear him.
And could not find what they might do: for all the people were very attentive to hear him:

48: и не находили, что бы сделать с Ним; потому что весь народ неотступно слушал Его.
19:48  καὶ οὐχ εὕρισκον τὸ τί ποιήσωσιν, ὁ λαὸς γὰρ ἅπας ἐξεκρέματο αὐτοῦ ἀκούων.
19:48. et non inveniebant quid facerent illi omnis enim populus suspensus erat audiens illum
And they found not what to do to him: for all the people were very attentive to hear him.
19:48. But they could not find what to do to him. For all the people were listening to him attentively.
19:48. And could not find what they might do: for all the people were very attentive to hear him.
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Adam Clarke: Commentary on the Bible - 1831
19:48: Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. -
Ex vultu dicentis, pendet omnium vultus.
The face of every man hung on the face of the speaker.
- Pendetque iterum narrantis ab ore.
Virg. Aen. iv. 79
And she hung again on the lips of the narrator.
The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation.
The reader is requested to refer to Matthew 24 (note), and to Mat 25:14 (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed.
Albert Barnes: Notes on the Bible - 1834
19:48: Could not find ... - Were not able to accomplish their purpose; they did not know "how" to bring it about.
Very attentive - literally, "hung upon him" to hear him. The word denotes an anxious desire, a fixed attention, a cleaving to him, and an unwillingness to "leave" him, so that they might hear his words. This is always the case when people become anxious about their salvation. They manifest it by hanging on the preaching of the gospel; by fixed attention; and by an unwillingness to leave the place where the word of God is preached. In view of the fact that the Lord Jesus wept over Jerusalem, we may remark:
(1) It was on account of the sins and danger of the inhabitants, and of the fact that they had rejected offered mercy.
(2) there was "occasion" for weeping. Jesus would not have wept had there been no cause for it. If they were in no danger, if there was no punishment in the future world, why should he have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger.
(3) sinners are in the same danger now. They reject Christ as sinners did then. They despise the gospel as they did then. They refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger?
(4) deep feeling, gushing emotions, lively affections, are proper in religion. If the Saviour wept, it is not improper for us to weep - it is right. Nay, can it be right "not" to weep over the condition of lost man.
(5) Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathize and to feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel "for others' woes," and to sympathize in the danger of others.
(6) Christians and Christian ministers should weep over lost sinners. They have souls just as precious as they had then; they are in the same danger; they are going to the judgment-bar; they are wholly insensible to their danger and their duty.
"Did Christ o'er sinners weep?
And shall our cheeks be dry?
Let floods of penitential grief.
Burst forth from every eye.
"The Son of God in tears.
Angels with wonder see!
Be thou astonished, O my soul;
He shed those tears for thee.
"He wept that we might weep;
Each sin demands a tear:
In heaven alone no sin is found.
And there's no weeping there."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:48: could: Luk 20:19, Luk 20:20, Luk 22:2-4; Mat 22:15, Mat 22:16
were very attentive to hear him: or, hanged on him, Εξεκρεματο [Strong's G2910], αυτου [Strong's G847], ακουων [Strong's G191], literally, "they hung upon him hearing;" which is beautifully expressive of their earnest attention, and high gratification. Neh 8:3; Joh 7:46-49; Act 16:14
John Gill
19:48 And could not find what they might do,.... The Vulgate Latin, Syriac, and Ethiopic versions, and so Beza's most ancient copy, add, "to him"; they could not find an opportunity of seizing him, nor any advantage against him; they knew not what steps to take, nor how to bring about their wicked design of destroying him.
For all the people were very attentive to hear him; there were great crowds always about him, that hung upon him, as the word rendered "attentive" signifies; they heard him with great eagerness and diligence, and were ready to catch every word that dropped from his lips; and were exceedingly taken with him, having never heard any man speak like him: wherefore having so many followers, and being so high in the opinion and affection of the people, the sanhedrim were at a loss what method to make use of to gain their point; and they feared the people, should they seize him publicly, lest they should rise and rescue him, and cause a tumult and disturbance.
Robert Jamieson, A. R. Fausset and David Brown
19:48 were very attentive to hear him--hung upon His words.