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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have an account of the birth and infancy of our Lord Jesus: having had notice of his conception, and of the birth and infancy of his forerunner, in the former chapter. The First-begotten is here brought into the world; let us go meet him with our hosannas, blessed is he that cometh. Here is, I. The place and other circumstances of his birth, which proved him to be the true Messiah, and such a one as we needed, but not such a one as the Jews expected, ver. 1-7. II. The notifying of his birth to the shepherds in that neighbourhood by an angel, the song of praise which the angels sung upon that occasion, and the spreading of the report of it by the shepherds, ver. 8-20. III. The circumcision of Christ, and the naming of him, ver. 21. IV. The presenting of him in the temple, ver. 22-24. V. The testimonies of Simeon, and Anna the prophetess, concerning him, ver. 25-39. VI. Christ's growth and capacity, ver. 40-52. VIII. His observing the passover at twelve years old, and his disputing with the doctors in the temple, ver. 41-51. And this, with what we have met with (Matt. i. and ii.), is all we have concerning our Lord Jesus, till he entered upon his public work in the thirtieth year of his age.
Adam Clarke: Commentary on the Bible - 1831
The decree of Augustus to enroll all the Roman empire, Luk 2:1, Luk 2:2. Joseph and Mary go to their own city to be enrolled, Luk 2:3-5. Christ is born, Luk 2:6, Luk 2:7. His birth is announced to the shepherds, Luk 2:8-14. They go to Bethlehem, and find Joseph, Mary, and Christ, Luk 2:15-20. Christ is circumcised, Luk 2:21. His parents go to present him in the temple, Luk 2:22-24. Simeon receives him: his song, Luk 2:25-35. Anna the prophetess, Luk 2:36-38. The holy family return to Nazareth, Luk 2:39, Luk 2:40. They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, Luk 2:41-44. They return seeking him, and find him in the midst of the doctors, Luk 2:45-47. His mother chides him, Luk 2:48. His defense of his conduct, Luk 2:49, Luk 2:50. They all return to Nazareth, Luk 2:51, Luk 2:52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 2:1, Augustus taxes all the Roman empire; Luk 2:6, The nativity of Christ; Luk 2:8, An angel relates it to the shepherds, and many sing praises to God for it; Luk 2:15, The shepherds glorify God; Luk 2:21, Christ is circumcised; Luk 2:22, Mary purified; Luk 2:25, Simeon and Anna prophesy of Christ, Luk 2:39. who increases in wisdom, Luk 2:41. questions in the temple with the doctors, Luk 2:51. and is obedient to his parents.
2:12:1: Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ ե՛լ հրաման յԱւգոստոս կայսերէ՝ աշխարհագի՛ր առնել ընդ ամենայն տիեզերս[996]։ [996] Ոմանք. Աշխարագիր առ՛՛։
1 Այն օրերին Օգոստոս կայսեր կողմից հրաման ելաւ՝ ամբողջ երկրում մարդահամար անելու համար:
2 Այն օրերը Օգոստոս կայսրէն հրաման ելաւ որ բոլոր աշխարհ գրուի։
Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ ել հրաման յԱւգոստոս կայսերէ աշխարհագիր առնել ընդ ամենայն տիեզերս:

2:1: Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ ե՛լ հրաման յԱւգոստոս կայսերէ՝ աշխարհագի՛ր առնել ընդ ամենայն տիեզերս[996]։
[996] Ոմանք. Աշխարագիր առ՛՛։
1 Այն օրերին Օգոստոս կայսեր կողմից հրաման ելաւ՝ ամբողջ երկրում մարդահամար անելու համար:
2 Այն օրերը Օգոստոս կայսրէն հրաման ելաւ որ բոլոր աշխարհ գրուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: В те дни вышло от кесаря Августа повеление сделать перепись по всей земле.
2:1  ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ καίσαρος αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην.
2:1. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἐκείναις (unto-the-ones-thither) ἐξῆλθεν (it-had-came-out,"δόγμα (a-thinking-to,"παρὰ (beside) Καίσαρος (of-a-Kaisar) Αὐγούστου (of-an-Augoustos,"ἀπογράφεσθαι (to-be-scribed-off) πᾶσαν (to-all) τὴν (to-the-one) οἰκουμένην: (to-being-housed-unto)
2:1. factum est autem in diebus illis exiit edictum a Caesare Augusto ut describeretur universus orbisAnd it came to pass that in those days there went out a decree from Caesar Augustus that the whole world should be enrolled.
1. Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should be enrolled.
2:1. And it happened in those days that a decree went out from Caesar Augustus, so that the whole world would be enrolled.
And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed:

1: В те дни вышло от кесаря Августа повеление сделать перепись по всей земле.
2:1  ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ καίσαρος αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην.
2:1. factum est autem in diebus illis exiit edictum a Caesare Augusto ut describeretur universus orbis
And it came to pass that in those days there went out a decree from Caesar Augustus that the whole world should be enrolled.
2:1. And it happened in those days that a decree went out from Caesar Augustus, so that the whole world would be enrolled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В те дни - выражение неопределенное, но, по связи с предыдущим, можно полагать, означающее время, когда родился Иоанн Креститель. - Вышло повеление - издан был указ. По мнению Богословского, здесь речь идет собственно об издании или обнародовании указа в Иудее: в Риме он стал известным раньше (с. 341). - От Кесаря Августа, т. е. от римского императора, имя которому было Август (впоследствии имя "Август" - священнейший - стало общим прозвищем римских императоров) - Первоначально Август назывался просто Октавианом. - Сделать перепись, т. е. описание лиц и предметов, на которые налагался государственный налог (подати и пошлины). При этом описании, как можно заключать из ст. 2-го, где это описание поставлено в одной линии с цензом Квириния, делалось внесение известных, подлежащих налогу, лиц в особые податные книги. - По всей земле, - точнее: по всей вселенной (pasan thn oikoumenhn). Здесь разумеется вся римская империя; римские императоры носили титул: "владыки вселенной".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed. 2 (And this taxing was first made when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) 5 To be taxed with Mary his espoused wife, being great with child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. 7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law; and it was foretold that he should be born at Bethlehem. Now here we have an account of the time, place, and manner of it.

I. The time when our Lord Jesus was born. Several things may be gathered out of these verses which intimate to us that it was the proper time.

1. He was born at the time when the fourth monarchy was in its height, just when it was become, more than any of the three before it, a universal monarchy. He was born in the days of Augustus Cæsar, when the Roman empire extended itself further than ever before or since, including Parthia one way, and Britain another way; so that it was then called Terraram orbis imperium--The empire of the whole earth; and here that empire is called all the world (v. 1), for there was scarcely any part of the civilized world, but what was dependent on it. Now this was the time when the Messiah was to be born, according to Daniel's prophecy (Dan. ii. 44): In the days of these kings, the kings of the fourth monarchy, shall the God of heaven set up a kingdom which shall never be destroyed.

2. He was born when Judea was become a province of the empire, and tributary to it; as appears evidently by this, that when all the Roman empire was taxed, the Jews were taxed among the rest. Jerusalem was taken by Pompey the Roman general, about sixty years before this, who granted the government of the church to Hyrcanus, but not the government of the state; by degrees it was more and more reduced, till now at length it was quite subdued; for Judea was ruled by Cyrenius the Roman governor of Syria (v. 2): the Roman writers call him Sulpitius Quirinus. Now just at this juncture, the Messiah was to be born, for so was dying Jacob's prophecy, that Shiloh should come when the sceptre was departed from Judah, and the lawgiver from between his feet, Gen. xlix. 10. This was the first taxing that was made in Judea, the first badge of their servitude; therefore now Shiloh must come, to set up his kingdom.

3. There is another circumstance, as to the time, implied in this general enrolment of all the subjects of the empire, which is, that there was now universal peace in the empire. The temple of Janus was now shut, which it never used to be if any wars were on foot; and now it was fit for the Prince of peace to be born, in whose days swords should be beaten into plough-shares.

II. The place where our Lord Jesus was born is very observable. He was born at Bethlehem; so it was foretold (Mic. v. 2), the scribes so understood it (Matt. ii. 5, 6), so did the common people, John vii. 42. The name of the place was significant. Bethlehem signifies the house of bread; a proper place for him to be born in who is the Bread of life, the Bread that came down from heaven. But that was not all; Bethlehem was the city of David, where he was born, and therefore there he must be born who was the Son of David. Zion was also called the city of David (2 Sam. v. 7), yet Christ was not born there; for Bethlehem was that city of David where he was born in meanness, to be a shepherd; and this our Saviour, when he humbled himself, chose for the place of his birth; not Zion, where he ruled in power and prosperity, that was to be a type of the church of Christ, that mount Zion. Now when the virgin Mary was with child, and near her time, Providence so ordered it that, by order from the emperor, all the subjects of the Roman empire were to be taxed; that is, they were to give in their names to the proper officers, and they were to be registered and enrolled, according to their families, which is the proper signification of the word here used; their being taxed was but secondary. It is supposed that they made profession of subjection to the Roman empire, either by some set form of words, or at least by payment of some small tribute, a penny suppose, in token of their allegiance, like a man's atturning tenant. Thus are they vassals upon record, and may thank themselves.

According to this decree, the Jews (who were now nice in distinguishing their tribes and families) provided that in their enrolments particular care should be had to preserve the memory of them. Thus foolishly are they solicitous to save the shadow, when they had lost the substance.

That which Augustus designed was either to gratify his pride in knowing the numbers of his people, and proclaiming it to the world, or he did it in policy, to strengthen his interest, and make his government appear the more formidable; but Providence had another reach in it. All the world shall be at the trouble of being enrolled, only that Joseph and Mary may. This brought them up from Nazareth in Galilee to Bethlehem in Judea, because they were of the stock and lineage of David (v. 4, 5); and perhaps, being poor and low, they thought the royalty of their extraction rather than a burden and expense to them than a matter of pride. Because it is difficult to suppose that every Jew (women as well as men) was obliged to repair to the city of which their ancestors were, and there be enrolled, now, at a time when they kept not to the bounds of their tribes, as formerly, it may be offered as a conjecture that this great exactness was used only with the family of David, concerning which, it is probable, the emperor gave particular orders, it having been the royal family, and still talked of as designed to be so, that he might know its number and strength. Divers ends of Providence were served by this.

1. Hereby the virgin Mary was brought, great with child, to Bethlehem, to be delivered there, according to the prediction; whereas she had designed to lie in at Nazareth. See how man purposes and God disposes; and how Providence orders all things for the fulfilling of the scripture, and makes use of the projects men have for serving their own purposes, quite beyond their intention, to serve his.

2. Hereby it appeared that Jesus Christ was of the seed of David; for what brings his mother to Bethlehem now, but because she was of the stock and lineage of David? This was a material thing to be proved, and required such an authentic proof as this. Justin Martyr and Tertullian, two of the earliest advocates for the Christian religion, appeal to these rolls or records of the Roman empire, for the proof of Christ's being born of the house of David.

3. Hereby it appeared that he was made under the law; for he became a subject of the Roman empire as soon as he was born, a servant of rulers, Isa. xlix. 7. Many suppose that, being born during the time of the taxing, he was enrolled as well as his father and mother, that it might appear how he made himself of no reputation, and took upon him the form of a servant. Instead of having kings tributaries to him, when he came into the world he was himself a tributary.

III. The circumstances of his birth, which were very mean, and under all possible marks of contempt. He was indeed a first-born son; but it was a poor honour to be the first-born of such a poor woman as Mary was, who had no inheritance to which he might be entitled as first-born, but what was in nativity.

1. He was under some abasements in common with other children; he was wrapped in swaddling clothes, as other children are when they are new-born, as if he could be bound, or needed to be kept straight. He that makes darkness a swaddling band for the sea was himself wrapped in swaddling bands, Job xxxviii. 9. The everlasting Father became a child of time, and men said to him whose out-goings were of old from everlasting, We know this man, whence he is, John vii. 27. The Ancient of days became an infant of a span long.

2. He was under some abasements peculiar to himself.

(1.) He was born at an inn. That son of David that was the glory of his father's house had no inheritance that he could command, no not in the city of David, no nor a friend that would accommodate his mother in distress with lodgings to be brought to bed in. Christ was born in an inn, to intimate that he came into the world but to sojourn here for awhile, as in an inn, and to teach us to do likewise. An inn receives all comers, and so does Christ. He hangs out the banner of love for his sign, and whoever comes to him, he will in no wise cast out; only, unlike other inns, he welcomes those that come without money and without price. All is on free cost.

(2.) He was born in a stable; so some think the word signifies which we translate a manger, a place for cattle to stand to be fed in. Because there was no room in the inn, and for want of conveniences, nay for want of necessaries, he was laid in a manger, instead of a cradle. The word which we render swaddling clothes some derive from a word that signifies to rend, or tear, and these infer that he was so far from having a good suit of child-bed linen, that his very swaddles were ragged and torn. His being born in a stable and laid in a manger was an instance, [1.] Of the poverty of his parents. Had they been rich, room would have been made for them; but, being poor, they must shift as they could. [2.] Of the corruption and degeneracy of manners in that age; that a woman in reputation for virtue and honour should be used so barbarously. If there had been any common humanity among them, they would not have turned a woman in travail into a stable. [3.] It was an instance of the humiliation of our Lord Jesus. We were become by sin like an out-cast infant, helpless and forlorn; and such a one Christ was. Thus he would answer the type of Moses, the great prophet and lawgiver of the Old Testament, who was in his infancy cast out in an ark of bulrushes, as Christ in a manger. Christ would hereby put a contempt upon all worldly glory, and teach us to slight it. Since his own received him not, let us not think it strange if they receive us not.
Adam Clarke: Commentary on the Bible - 1831
2:1: Caesar Augustus - This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died a.d. 14.
That all the world should be taxed - Πασαν την οικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general Census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions.
But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, Luk 21:26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τῃ οικουμενῃ this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see Luk 21:21. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εν τῳ λαῳ τουτῳ, On This Very People, viz. the Jews, Luk 21:23. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, Isa 13:11; Isa 14:26; Isa 24:1. And from this we may learn, that the word οικουμενη had been long used as a term by which the land of Judea was commonly expressed. Ἡ γη, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See Luk 4:25; Jos 2:3.
It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned Act 5:37, which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3.
Albert Barnes: Notes on the Bible - 1834
2:1: In those days - About the time of the birth of John and of Christ.
A decree - A law commanding a thing to be done.
Caesar Augustus - This was the Roman emperor. His first name was Octavianus. He was the nephew of Julius Caesar, and obtained the empire after his death. He took the name "Augustus - i. e., august," or honorable - as a compliment to his own greatness; and from him the month "August," which was before called "Sextilis," received its name.
That all the world - There has been much difficulty respecting this passage, from the fact that no such taxing of "all the world" is mentioned by ancient writers. It should have been rendered "the whole land" - that is, the whole land of Palestine. The "whole land" is mentioned to show that it was not "Judea" only, but that it included also "Galilee," the place where Joseph and Mary dwelt. That the passage refers only to the land of Palestine, and not to the whole world, or to all the Roman empire, is clear from the following considerations:
1. The fact that no such taxing is mentioned as pertaining to any other country.
2. The account of Luke demands only that it should be understood of Palestine, or the country where the Saviour was born.
3. The words "world" and "whole world" are not unfrequently used in this limited sense as confined to a single country.
See Mat 4:8, where Satan is said to have shown to Christ all the kingdoms of "the world," that is, of the land of Judea. See also Jos 2:3; Luk 4:25 (Greek); Luk 21:26; Act 11:28.
Should be taxed - Our word "tax" means to levy and raise money for the use of the government. This is not the meaning of the original word here. It means rather to "enroll," or take a "list" of the citizens, with their employments, the amount of their property, etc., equivalent to what was meant by census. Judea was at that time tributary to Rome. It paid taxes to the Roman emperor; and, though Herod was "king," yet he held his appointment under the Roman emperor, and was subject in most matters to him. Farther, as this "enrollment" was merely to ascertain the numbers and property of the Jews, it is probable that they were very willing to be enrolled in this manner; and hence we hear that they went willingly, without tumult - contrary to the common way when they were "to be taxed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Caesar: Luk 3:1; Act 11:28, Act 25:11, Act 25:21; Phi 4:22
all: Mat 24:14; Mar 14:9, Mar 16:15; Rom 1:8
taxed: or, enrolled
Geneva 1599
2:1 And (1) it came to pass in those days, that there went out a decree from Caesar Augustus, that all the (a) world should be (b) taxed.
(1) Christ, the son of God, taking upon himself the form of a servant, and making himself of no reputation, is poorly born in a stable: and by the means of Augustus, the mightiest prince in the world, (thinking nothing of it) has his cradle prepared in Bethlehem, as the prophets foretold.
(a) As far as the empire of the Romans stretched.
(b) That is, the inhabitants of every city should have their names recorded, and their goods rated at a certain value, that the emperor might understand how rich every country, city, family, and house was.
John Gill
2:1 And it came to pass in those days,.... When John the Baptist was born, and Christ was conceived, and his mother pregnant with him, and the time of his birth drew on. The Ethiopic version reads, "in that day"; as if it was the same day in which John was circumcised, and Zacharias delivered the above song of praise: that there went out a decree from Caesar Augustus; second emperor of Rome; the name Caesar was common to all the emperors, as Pharaoh to the Egyptians, and afterwards Ptolemy. His name Augustus, was not his original surname, but Thurinus; and was given him, after he became Caesar, to express his grandeur, majesty, and reverence; and that by the advice of Munatius Plancus, when others would have had him called Romulus, as if he was the founder of the city of Rome (z): by him a decree was made and published,
that all the world should be taxed; or "registered", or "enrolled"; for this was not levying a tax, or imposing tribute upon them, but a taking an account of the names of persons, and of their estates; and which might be, in order to lay a tax upon them, as afterwards was: for the payment of a tax, there was no need of the appearance of women and children; and so the Arabic version renders it, "that the names the whole habitable world might be described, or written down": such an enrolment had been determined on by Augustus, when at Tarracon in Spain, twenty seven years before; but he was diverted from it by some disturbances in the empire, so that it was deferred to this time, in which there was a remarkable interposition of divine providence; for had this enrolment been made then, in all likelihood it had not been done now, and Joseph and Mary would not have had occasion to have come to Bethlehem: but so it must be; and thus were things ordered by an infinite, and all wise providence to effect it: nor did this enrolment reach to all the parts of the known world, but only to the Roman empire; which, because it was so very large as it was, and in the boasting language of the Romans was so called, as, Ptolemy Evergetes (a) calls his kingdom, "the world". Though some think only the land of Judea is meant, which is called the earth, in Lk 21:26 and "all the world", in Acts 11:28 but the other sense seems more agreeable; and so the Syriac version renders it, "that all the people of his empire might be enrolled": and the Persic version, "that they should enrol all the subjects of his kingdom"; and is justified by the use of the phrase for the Roman empire, in several passages of Scripture, Rom 1:8. Now at the time of this enrolment, and under this august emperor, and when the whole world was in a profound peace, was the Messiah born, the King of kings, and the only potentate; the Shiloh, the peaceable and prosperous, the Prince of Peace, and Lord of life and glory; and that, in order to redeem men from that worse subjection and bondage they were in to sin, Satan, the law, and death, than they were to the Roman emperor. The Jews say (b), the son of David shall not come, until the kingdom (of Edom, or Rome, as some copies read, in others it is erased) shall be extended over all Israel, nine months, according to Mic 5:3. The gloss on it is, that is, "all the world", in which the Israelites are scattered,
(z) Suetonius in Vita Octav August. sect. 7. (a) Apud Fabricii Biblioth Gr. Tom. 2. p. 608. (b) T. Bab. Sanhedrin, fol. 98. 2.
John Wesley
2:1 That all the world should be enrolled - That all the inhabitants, male and female, of every town in the Roman empire, with their families and estates, should be registered.
Robert Jamieson, A. R. Fausset and David Brown
2:1 BIRTH OF CHRIST. (Lk 2:1-7)
CÃ&brvbr;sar Augustus--the first of the Roman emperors.
all the world--so the vast Roman Empire was termed.
taxed--enrolled, or register themselves.
2:22:2: Այս՝ առաջի՛ն աշխարհագիր եղեւ ՚ի դատաւորութեան Ասորւոց՝ Կիւրէնեայ[997]։ [997] Ոմանք. Կիւրենայ։
2 Այս առաջին մարդահամարը տեղի ունեցաւ, երբ Կիւրենիոսը կուսակալ էր Ասորիքում:
2 (Այս առաջին աշխարհագիրը եղաւ Կիւրենոսի Սուրիոյ վրայ կուսակալութիւն ըրած ատենը)։
Այս առաջին աշխարհագիր եղեւ ի դատաւորութեան Ասորւոց Կիւրենեայ:

2:2: Այս՝ առաջի՛ն աշխարհագիր եղեւ ՚ի դատաւորութեան Ասորւոց՝ Կիւրէնեայ[997]։
[997] Ոմանք. Կիւրենայ։
2 Այս առաջին մարդահամարը տեղի ունեցաւ, երբ Կիւրենիոսը կուսակալ էր Ասորիքում:
2 (Այս առաջին աշխարհագիրը եղաւ Կիւրենոսի Սուրիոյ վրայ կուսակալութիւն ըրած ատենը)։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Эта перепись была первая в правление Квириния Сириею.
2:2  αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς συρίας κυρηνίου.
2:2. (αὕτη (The-one-this) ἀπογραφὴ (a-scribing-off) πρώτη (most-before) ἐγένετο ( it-had-became ) ἡγεμονεύοντος (of-leadering-of) τῆς (of-the-one) Συρίας (of-a-Suria) Κυρηνίου:) (of-a-Kurenios)
2:2. haec descriptio prima facta est praeside Syriae CyrinoThis enrolling was first made by Cyrinus, the governor of Syria.
2. This was the first enrollment made when Quirinius was governor of Syria.
2:2. This was the first enrollment; it was made by the ruler of Syria, Quirinius.
this taxing was first made when Cyrenius was governor of Syria:

2: Эта перепись была первая в правление Квириния Сириею.
2:2  αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς συρίας κυρηνίου.
2:2. haec descriptio prima facta est praeside Syriae Cyrino
This enrolling was first made by Cyrinus, the governor of Syria.
2:2. This was the first enrollment; it was made by the ruler of Syria, Quirinius.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
2: Сия перепись была первая в правление Квириния Сириею, т. е. эта перепись была первая в целом ряду последовавших за нею переписей и случилась она при Квиринии, когда тот правил Сириею. Евангелист, очевидно, хочет отметить, что в год рождества Христова Иудея стояла на крайней степени унижения: она изображает из себя страну, вполне подчиненную язычникам, которые берут с нее подати. - В правление - (hgemoneuontoV), т. е. в то время, когда Квириний был вообще начальником Сирии, на положении проконсула или прокуратора. - Квириния. П. Сульпиций Квириний (по-латыни - Квирин) был прокуратором Сирии от 6-го до 11-го года по Р. X. и умер в Риме в 21-м году. Но как же с этим показанием истории примирить свидетельство ев. Луки, по которому этот Квириний правил Сирией пред самым рождеством Христа? Единственно подходящим предположением в разрешении этого трудного вопроса может быть догадка некоторых толкователей (прежде всего - Цумпта, а потом Кейля, Вигуру и др.), по которой Квириний был два раза правителем Сирии: в 750-753: г. от основ. Рима и в 760-766: гг. (Вигуру). Основанием для этого предположения служит надпись, найденная на одном римском (тибуртинском) памятнике. В этой надписи, довольно поврежденной, упоминается о каком-то правителе, который дважды правил Сириею в царствование Августа. Имеются основания полагать, что здесь разумеется именно Квириний. В таком случае он мог производить два раза перепись: первый раз - до рождества Христа, во второй - после этого события. Таким образом, ев. Лука не противоречит истории [3десь необходимо дать краткий ответ на те возражения отрицательной критики, которые направлены к тому, чтобы поколебать авторитет свидетельства ев. Луки. а) Указывают на молчание римских историков вообще о переписи при Августе. Но прежде всего эти историки - Тацит, Светоний и Дион Кассий - значительно позднейшие, чем наш свящ. повествователь - ев. Лука. Затем, у Диона Кассия не уцелело повествования о 745-752: гг., а может быть в том, утраченном, отделе и находилось указание на перепись времени Августа. У Тацита его "анналы" начинаются прямо с Тиверия. Светоний мог не упомянуть о переписи по некоторым своим соображениям. Что же касается иудейского историка Иосифа Флавия, который не упоминает о той переписи, о которой говорит Лука, то он также мог не придать особого значения этой переписи, которая совершалась с соблюдением еврейских обычаев и предписана была непосредственно - от Ирода, а не от Августа. Последующую перепись, которая произведена была в 10-м г. по Р. X. по римскому обычаю и грубо оскорбляла иудеев, он уже отметил. Наконец, из Светония и Тацита известно, что по смерти Августа в сенате римском была прочитана оставленная Августом собственноручная роспись государственных приходов и расходов, с обозначением количества податей и налогов. Отсюда можно заключать, что при Августе перепись производилась. б) Говорят, что Иудея в эпоху рождества Христа была только вассальным по отношению к Риму государством, что у неё был свой царь, который и имел один право производить перепись своих подданных. Но какой же царь был Ирод? Он, собственно говоря, был царь только номинальный и получил этот титул от Августа именно как почетное отличие за верность Риму: ранее он имел звание просто тетрарха. Он не мог ни с кем без согласия Кесаря заключать договора, не мог передать свой престол даже сыну своему. Поэтому Август мог назначить перепись и в Иудее, давши только некоторое снисхождение в этом случае - именно разрешение производить перепись по иудейским обычаям. в) Говорят еще, что списки прокураторов Сирии времени рождества Христова хорошо известны: от 10: г. до Р. X. Сириею управляли: Тиций Сенций Сатурнин и Квинктилий Вар, при котором умер Ирод. След., Христос родился при Варе... Но очень вероятно, что первая перепись, как дело очень важное, была возложена Августом на особо уполномоченной лицо, каким мог быть Квириний, причем и Вар оставался прокуратором Сирии. Кардинал Вильгельм Сирлет говорит: "в древних памятниках есть имя Квирина консула, который был во время Августа послан в Сирию как начальник" (Bibl. Stud. 12: т.). - Подробнее об этом см. у проф. Богословского (с. 310-340), который в этом случае повторяет Кейля (Kommentar z. Luc. с. 213-228).].
Adam Clarke: Commentary on the Bible - 1831
2:2: This taxing was first made when Cyrenius, etc. - The next difficulty in this text is found in this verse, which may be translated, Now this first enrolment was made when Quirinus was governor of Syria.
It is easily proved, and has been proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord.
St. Matthew says that our Lord was born in the reign of Herod, Luk 2:1, at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. c. 5, sect. 2), who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census mentioned by the evangelist could have been made in the presidency of Quirinus.
Several learned men have produced solutions of this difficulty; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following appears to me to be the true meaning of the text.
1. When Augustus published this decree, it is supposed that Quirinus, who was a very active man, and a person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president; and that when he came, ten or twelve years after, into the presidency of Syria, there was another census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cyrenius was governor of Syria, which would not have been the truth, but that this was the first assessment which Cyrenius, who was (i.e. afterwards) governor of Syria, made; for after he became governor, he made a second. Lardner defends this opinion in a very satisfactory and masterly manner. See vol. i. p. 317. etc.
2. The second way of solving this difficulty is by translating the words thus: This enrolment was made Before Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word πρωτος appears to have, Joh 1:30 : ὁτι πρωτος μου ην, for he was Before me. Joh 15:18 : The world hated me Before (πρωτον) it hated you. See also Sa2 19:43. Instead of πρωτη, some critics read προ της, This enrolment was made Before That of Cyrenius. Michaelis; and some other eminent and learned men, have been of this opinion: but their conjecture is not supported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best.
Albert Barnes: Notes on the Bible - 1834
2:2: And this taxing was first made ... - This verse has given as much perplexity, perhaps, as any one in the New Testament. The difficulty consists in the fact that "Cyrenius," or "Quirinius," was not governor of Syria until 12 or 15 years after the birth of Jesus. Jesus was born during the reign of Herod. At that time "Varus" was president of Syria. Herod was succeeded by "Archelaus," who reigned eight or nine years; and after he was removed, Judea was annexed to the province of Syria, and Cyrenius was sent as the governor (Josephus, "Ant.," b. xvii. 5). The difficulty has been to reconcile this account with that in luk Various attempts have been made to do this. The one that seems most satisfactory is that proposed by Dr. Lardner. According to his view, the passage here means, "This was the "first" census of Cyrenius, governor of Syria." It is called the "first" to distinguish it from one "afterward" taken by Cyrenius, Act 5:37. It is said to be the census taken by "Cyrenius; governor of Syria; "not that he was "then" governor, but that it was taken by him who was afterward familiarly known as governor. "Cyrenius, governor of Syria," was the name by which the man was known when Luke wrote his gospel, and it was not improper to say that the taxing was made by Cyrenius, the governor of Syria," though he might not have been actually governor for many years afterward. Thus, Herodian says that to Marcus "the emperor" were born several daughters and two sons," though several of those children were born to him "before" he was emperor. Thus, it is not improper to say that General Washington saved Braddock's army, or was engaged in the old French war, though he was not actually made "general" until many years afterward. According to this Augustus sent Cyrenius, an active, enterprising man, to take the census. At that time he was a Roman senator. Afterward, he was made governor of the same country, and received the title which Luke gives him.
Syria - The region of country north of Palestine, and lying between the Mediterranean and the Euphrates. "Syria," called in the Hebrew "Aram," from a son of Shem Gen 10:22, in its largest acceptation extended from the Mediterranean and the river Cydnus to the Euphrates, and from Mount Taurus on the north to Arabia and the border of Egypt on the south. It was divided into "Syria Palestina," including Canaan and Phoenicia; "Coele-Syria," the tract of country lying between two ridges of Mount Lebanon and Upper Syria. The last was known as "Syria" in the restricted sense, or as the term was commonly used.
The leading features in the physical aspect of Syria consist of the great mountainous chains of Lebanon, or Libanus and Anti-Libanus, extending from north to south, and the great desert lying on the southeast and east. The valleys are of great fertility, and yield abundance of grain, vines, mulberries, tobacco, olives, excellent fruits, as oranges, figs, pistachios, etc. The climate in the inhabited parts is exceedingly fine. Syria is inhabited by various descriptions of people, but Turks and Greeks form the basis of the population in the cities. The only tribes that can be considered as unique to Syria are the tenants of the heights of Lebanon. The most remarkable of these are the Druses and Maronites. The general language is Arabic; the soldiers and officers of government speak Turkish. Of the old Syriac language no traces now exist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: taxing: Act 5:37
governor: Luk 3:1; Act 13:7, Act 18:12, Act 23:26, Act 26:30
John Gill
2:2 And this taxing was first made,.... Or "this was the first enrolment, or taxing" in the Jewish nation; for there was another afterwards, when Judas the Galilean arose, and drew many after him, Acts 5:38.
When Cyrenius was governor of Syria; or "of Cyrenius" "governor of Syria"; that is, it was the first that he was, concerned in; who not now, but afterwards was governor of Syria; and because he had been so before Luke wrote this history, and this being a title of honour, and what might distinguish him from others of that name, it is given him; for as Tertullian says (c), Sentius Saturninus was now governor of Syria, when Cyrenius was sent into Judea, to make this register, or taxing; and which is manifestly distinguished from that, which was made during his being governor of Syria, when Archelaus was banished from Judea, ten or eleven years after Herod's death; which Josephus (d) gives an account of, and Luke refers to, in Acts 5:37. Moreover, the words will bear to be rendered thus, "and this tax, or enrolment, was made before Cyrenius was governor of Syria"; being used for as in Jn 1:15. This Cyrenius is the same whom the Romans call Quirinius, and Quirinus; a governor of Syria had great power in Judea, to which it was annexed, when Cyrenius was governor there. It is reported of R. Gamaliel, that he went to take a licence, , "from a governor of Syria" (e); i.e. to intercalate the year: and Syria was in many things like to the land of Judea, particularly as to tithes, and the keeping of the seventh year (f),
(c) Contr. Marcion, l. 4. c. 19. (d) Antiqu. l. 18. c. 1. (e) Misn. Ediot. c. 7. sect. 7. (f) T. Bab. Gittin. fol. 8. 1.
John Wesley
2:2 When Cyrenius was governor of Syria - When Publius Sulpicius Quirinus governed the province of Syria, in which Judea was then included.
Robert Jamieson, A. R. Fausset and David Brown
2:2 first . . . when Cyrenius, &c.--a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in Acts 5:37. That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"--as the word "first" is rendered in Jn 1:15; Jn 15:18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself--an obnoxious measure in Palestine--was not carried out till the time of Quirinus.
2:32:3: Եւ երթայի՛ն ամենեքեան մտանել յաշխարհագիր յիւրաքանչի՛ւր քաղաքի։
3 Եւ բոլորը գնում էին արձանագրուելու մարդահամարի՝ իւրաքանչիւրն իր քաղաքում:
3 Ամէնքը կ’երթային աշխարհագիրը մտնելու՝ ամէն մէկը իր քաղաքին մէջ։
Եւ երթային ամենեքեան մտանել յաշխարհագիր յիւրաքանչիւր քաղաքի:

2:3: Եւ երթայի՛ն ամենեքեան մտանել յաշխարհագիր յիւրաքանչի՛ւր քաղաքի։
3 Եւ բոլորը գնում էին արձանագրուելու մարդահամարի՝ իւրաքանչիւրն իր քաղաքում:
3 Ամէնքը կ’երթային աշխարհագիրը մտնելու՝ ամէն մէկը իր քաղաքին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: И пошли все записываться, каждый в свой город.
2:3  καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν.
2:3. καὶ (And) ἐπορεύοντο ( they-were-traversing-of ," πάντες ( all ,"ἀπογράφεσθαι, (to-be-scribed-off,"ἔκαστος (each) εἰς (into) τὴν (to-the-one) ἑαυτοῦ (of-self) πόλιν. (to-a-city)
2:3. et ibant omnes ut profiterentur singuli in suam civitatemAnd all went to be enrolled, every one into his own city.
3. And all went to enroll themselves, every one to his own city.
2:3. And all went to be declared, each one to his own city.
And all went to be taxed, every one into his own city:

3: И пошли все записываться, каждый в свой город.
2:3  καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν.
2:3. et ibant omnes ut profiterentur singuli in suam civitatem
And all went to be enrolled, every one into his own city.
2:3. And all went to be declared, each one to his own city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И пошли все записываться... т. е. все те, кто не жил в своем родном городе. Родословные записи у евреев тщательно сохранялись, как свидетельствуют об этом помещение родословий Христа в Евангелиях Матфея и Луки, а также родословие Иосифа Флавия, которое этот историк сообщает в своей биографии.
Adam Clarke: Commentary on the Bible - 1831
2:3: And all went to be taxed, every one into his own city - The Roman census was an institution of Servius Tullius, sixth king of Rome. From the account which Dionysius of Halicarnassus gives of it; we may at once see its nature.
"He ordered all the citizens of Rome to register their estates according to their value in money, taking an oath, in a form he prescribed, to deliver a faithful account according to the best of their knowledge, specifying the names of their parents, their own age, the names of their wives and children, adding also what quarter of the city, or what town in the country, they lived in." Ant. Rom. l. iv. c. 15. p. 212. Edit. Huds.
A Roman census appears to have consisted of these two parts:
1. The account which the people were obliged to give in of their names, quality, employments, wives, children, servants, and estates; and
2. The value set upon the estates by the censors, and the proportion in which they adjudged them to contribute to the defense and support of the state, either in men or money, or both: and this seems to have been the design of the census or enrolment in the text.
This census was probably similar to that made in England in the reign of William the Conqueror, which is contained in what is termed Domesday Book, now in the Chapter House, Westminster, and dated 1086.
John Gill
2:3 And all went to be taxed,.... Throughout Judea, Galilee, and Syria; men, women, and children,
every one into his own city; where he was born, and had any estate, and to which he belonged.
Robert Jamieson, A. R. Fausset and David Brown
2:3 went . . . to his own city--the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method.
2:42:4: Ե՛լ եւ Յովսէփ ՚ի Գալիլեէ ՚ի քաղաքէ Նազարեթէ ՚ի Հրէաստան, ՚ի քաղա՛ք Դաւթի, որ կոչի Բեթղահէմ. վասն լինելոյ նորա ՚ի տանէ եւ յազգէ՛ Դաւթի,
4 Յովսէփն էլ Դաւթի տնից եւ ազգատոհմից լինելով՝ Գալիլիայի Նազարէթ քաղաքից ելաւ գնաց դէպի Հրէաստան՝ Դաւթի քաղաքը, որը Բեթղեհէմ է կոչւում,
4 Յովսէփ ալ Գալիլիայէն, Նազարէթ քաղաքէն, ելաւ դէպի Հրէաստան, Դաւիթին քաղաքը, որ Բեթլեհէմ կը կոչուի, ինք Դաւիթին տունէն ու ազգատոհմէն ըլլալուն համար,
Ել եւ Յովսէփ ի Գալիլէէ ի քաղաքէ Նազարեթէ ի Հրէաստան, ի քաղաք Դաւթի որ կոչի Բեթղեհեմ, վասն լինելոյ նորա ի տանէ եւ յազգէ Դաւթի:

2:4: Ե՛լ եւ Յովսէփ ՚ի Գալիլեէ ՚ի քաղաքէ Նազարեթէ ՚ի Հրէաստան, ՚ի քաղա՛ք Դաւթի, որ կոչի Բեթղահէմ. վասն լինելոյ նորա ՚ի տանէ եւ յազգէ՛ Դաւթի,
4 Յովսէփն էլ Դաւթի տնից եւ ազգատոհմից լինելով՝ Գալիլիայի Նազարէթ քաղաքից ելաւ գնաց դէպի Հրէաստան՝ Դաւթի քաղաքը, որը Բեթղեհէմ է կոչւում,
4 Յովսէփ ալ Գալիլիայէն, Նազարէթ քաղաքէն, ելաւ դէպի Հրէաստան, Դաւիթին քաղաքը, որ Բեթլեհէմ կը կոչուի, ինք Դաւիթին տունէն ու ազգատոհմէն ըլլալուն համար,
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Пошел также и Иосиф из Галилеи, из города Назарета, в Иудею, в город Давидов, называемый Вифлеем, потому что он был из дома и рода Давидова,
2:4  ἀνέβη δὲ καὶ ἰωσὴφ ἀπὸ τῆς γαλιλαίας ἐκ πόλεως ναζαρὲθ εἰς τὴν ἰουδαίαν εἰς πόλιν δαυὶδ ἥτις καλεῖται βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς δαυίδ,
2:4. Ἀνέβη (It-had-stepped-up) δὲ (moreover,"καὶ (and) Ἰωσὴφ (an-Iosef,"ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) ἐκ (out) πόλεως (of-a-city) Ναζαρὲτ (of-a-Nazaret) εἰς (into) τὴν (to-the-one) Ἰουδαίαν (to-an-Ioudaia) εἰς (into) πόλιν (to-a-city) Δαυεὶδ (of-a-Daueid) ἥτις (which-a-one) καλεῖται (it-be-called-unto) Βηθλεἐμ, (a-Bethleem,"διὰ (through) τὸ (to-the-one) εἶναι (to-be) αὐτὸν (to-it) ἐξ (out) οἴκου (of-a-house) καὶ (and) πατριᾶς (of-a-fathering-unto) Δαυείδ, (of-a-Daueid,"
2:4. ascendit autem et Ioseph a Galilaea de civitate Nazareth in Iudaeam civitatem David quae vocatur Bethleem eo quod esset de domo et familia DavidAnd Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David.
4. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of David;
2:4. Then Joseph also ascended from Galilee, from the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David,
And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; ( because he was of the house and lineage of David:

4: Пошел также и Иосиф из Галилеи, из города Назарета, в Иудею, в город Давидов, называемый Вифлеем, потому что он был из дома и рода Давидова,
2:4  ἀνέβη δὲ καὶ ἰωσὴφ ἀπὸ τῆς γαλιλαίας ἐκ πόλεως ναζαρὲθ εἰς τὴν ἰουδαίαν εἰς πόλιν δαυὶδ ἥτις καλεῖται βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς δαυίδ,
2:4. ascendit autem et Ioseph a Galilaea de civitate Nazareth in Iudaeam civitatem David quae vocatur Bethleem eo quod esset de domo et familia David
And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David.
2:4. Then Joseph also ascended from Galilee, from the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Пошел - точнее: восшел (anebh). Иудея и Иерусалим мыслились как выше других Палестинских областей стоящие места, в силу их особого теократического значения. - Из Назарета - См. Мф II, 22-23. Предполагают, что Иосиф жил в Назарете временно: тут имелась для него работа. - Когда же предки Марии поселились в Назарете - неизвестно. - Город Давидов, т. е. город, где родился Давид. - Из дома и рода Давидова. Племена, происшедшие от сыновей Иакова, назывались колена (fulai), ветви от сыновей этих патриархов - роды (или отечества patriai), а отдельные семейства в таких родах - домы (oikoi). Иосиф, след., был из семьи, происходящей от Давида, и принадлежал к той же самой ветви, к какой принадлежал Давид. - С Мариею. Это выражение стоит в зависимости от гл. "пошел", а не с глаголом "записаться": записать Марию в число плательщиков налога, если только это было нужно, Иосиф мог и один. - Обрученною. Этот глагол (t. memnhsteum.) ев. Лука употребляет с тем намерением, чтобы дать понять читателям, что и в браке Иосиф не был мужем Марии по существу, в действительности: она продолжала только пользоваться его попечением и только считалась его женою. - Которая была беременна. Вот настоящая причина, почему Иосиф взял с собою Марию: нельзя было ее, беременную, оставить одну на долгое время, потому что путешествие в Вифлеем могло действительно протянуться долго. Мария в Назарете осталась бы беззащитною.
Albert Barnes: Notes on the Bible - 1834
2:4: The city of David - Bethlehem, called the city of David because it was the place of his birth. See the notes at Mat 2:1.
Because he was of the house - Of the family.
And lineage - The "lineage" denotes that he was descended from David as his father or ancestor. In taking a Jewish census, families were kept distinct; hence, all went to the "place" where their family had resided. Joseph was of the "family" of David, and hence he went up to the city of David. It is not improbable that he might also have had a small paternal estate in Bethlehem that rendered his presence there more desirable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Joseph: Luk 1:26, Luk 1:27, Luk 3:23
of the city: Luk 4:16; Mat 2:23; Joh 1:46
unto: Gen 35:19, Gen 48:7; Rut 1:19, Rut 2:4, Rut 4:11, Rut 4:17, Rut 4:21, Rut 4:22; Sa1 16:1, Sa1 16:4, Sa1 17:12, Sa1 17:58; Sa1 20:6; Mic 5:2; Mat 2:1-6; Joh 7:42
he was: Luk 1:27, Luk 3:23-31; mat 1:1-17
Geneva 1599
2:4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the (c) city of David, which is called Bethlehem; (because he was of the house and lineage of David:)
(c) Which David was born and brought up in.
John Gill
2:4 And Joseph also went up from Galilee,.... Where he now lived, and worked at the trade of a carpenter; having for some reasons, and by one providence or another, removed hither from his native place:
out of the city of Nazareth; which was in Galilee, where he and Mary lived; and where he had espoused her, and she had conceived of the Holy Ghost:
into Judea; which lay higher than Galilee, and therefore he is said to go up to it:
unto the city of David; not what was built by him, but where he was born and lived; see 1Kings 17:12.
which is called Bethlehem: the place where, according to Mic 5:2 the Messiah was to be born, and was born; and which signifies "the house of bread": a very fit place for Christ, the bread which came down from heaven, and gives life to the world, to appear first in. This place was, as a Jewish chronologer says (g), a "parsa" and half, or six miles from Jerusalem; though another of their writers, an historian and traveller (h), says, it was two "parsas", or eight miles; but Justin Martyr (i) says, it was but thirty five furlongs distant from it, which is not five miles; hither Joseph came from Galilee,
because he was of the house and lineage of David; he was of his family, and lineally descended from him, though he was so poor and mean; and this is the reason of his coming to Bethlehem, David's city,
(g) Ganz. Tzemach David, par. 2. fol. 14. 2. (h) R. Benjamin Itin. p. 47. (i) Apolog. 2. p. 75.
Robert Jamieson, A. R. Fausset and David Brown
2:4 Not only does Joseph, who was of the royal line, go to Bethlehem (1Kings 16:1), but Mary too--not from choice surely in her condition, but, probably, for personal enrollment, as herself an heiress.
2:52:5: մտանե՛լ յաշխարհագիր Մարեմաւ հանդերձ զոր խօսեալն էր նմա, եւ էր յղի՛[998]։ [998] Ոմանք. Մտանել յաշխարագիրն։ Ոսկան. Որ խօսեցեալ էր նմա։
5 մարդահամարի մէջ արձանագրուելու Մարիամի հետ, որ նրա հետ նշանուած էր եւ յղի էր:
5 Աշխարհագիրը մտնելու Մարիամին հետ մէկտեղ, որ իր նշանածն էր եւ յղի էր։
մտանել յաշխարհագիր Մարեմաւ հանդերձ զոր խօսեալն էր նմա, եւ էր յղի:

2:5: մտանե՛լ յաշխարհագիր Մարեմաւ հանդերձ զոր խօսեալն էր նմա, եւ էր յղի՛[998]։
[998] Ոմանք. Մտանել յաշխարագիրն։ Ոսկան. Որ խօսեցեալ էր նմա։
5 մարդահամարի մէջ արձանագրուելու Մարիամի հետ, որ նրա հետ նշանուած էր եւ յղի էր:
5 Աշխարհագիրը մտնելու Մարիամին հետ մէկտեղ, որ իր նշանածն էր եւ յղի էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: записаться с Мариею, обрученною ему женою, которая была беременна.
2:5  ἀπογράψασθαι σὺν μαριὰμ τῇ ἐμνηστευμένῃ αὐτῶ, οὔσῃ ἐγκύῳ.
2:5. ἀπογράψασθαι ( to-have-scribed-off ) σὺν (together) Μαριὰμ (unto-a-Mariam) τῇ (unto-the-one) ἐμνηστευμένῃ (unto-having-had-come-to-be-remembranced-of) αὐτῷ, (unto-it,"οὔσῃ (unto-being) ἐνκύῳ. (unto-swelled-in)
2:5. ut profiteretur cum Maria desponsata sibi uxore praegnateTo be enrolled with Mary his espoused wife, who was with child.
5. to enroll himself with Mary, who was betrothed to him, being great with child.
2:5. in order to be declared, with Mary his espoused wife, who was with child.
To be taxed with Mary his espoused wife, being great with child:

5: записаться с Мариею, обрученною ему женою, которая была беременна.
2:5  ἀπογράψασθαι σὺν μαριὰμ τῇ ἐμνηστευμένῃ αὐτῶ, οὔσῃ ἐγκύῳ.
2:5. ut profiteretur cum Maria desponsata sibi uxore praegnate
To be enrolled with Mary his espoused wife, who was with child.
2:5. in order to be declared, with Mary his espoused wife, who was with child.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: With Mary his espoused wife - There was no necessity for Mary to have gone to Bethlehem, as Joseph's presence could have answered the end proposed in the census as well without Mary as with her; but God so ordered it, that the prophecy of Micah should be thus fulfilled, and that Jesus should be born in the city of David; Mic 5:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Deu 22:22-27; Mat 1:18, Mat 1:19
John Gill
2:5 To be taxed with Mary his espoused wife,.... Whom also he had married, though he had not known her in a carnal way; she came along with him to be taxed and enrolled also, because she was of the same family of David, and belonged to the same city:
being great with child; very near her time, and yet, though in such circumstances, was obliged by this edict, to come to Bethlehem; and the providence in it was, that she might give birth there, and so the prophecy in Mic 5:2 have its accomplishment: this was an instance, and an example, of obedience to civil magistrates.
Robert Jamieson, A. R. Fausset and David Brown
2:5 espoused wife--now, without doubt, taken home to him, as related in Mt 1:18; Mt 25:6.
2:62:6: Եւ եղեւ ՚ի հասանելն նոցա անդր, լցա՛ն աւուրք ծնանելոյ նորա[999]։ [999] Ոմանք. Նոցա անդ, լցան։
6 Եւ երբ նրանք այնտեղ հասան, նրա ծննդաբերելու օրերը լրացան,
6 Երբ անոնք հոն էին, անոր ծնանելու օրերը լեցուեցան,
Եւ եղեւ ի հասանելն նոցա անդր, լցան աւուրք ծնանելոյ նորա:

2:6: Եւ եղեւ ՚ի հասանելն նոցա անդր, լցա՛ն աւուրք ծնանելոյ նորա[999]։
[999] Ոմանք. Նոցա անդ, լցան։
6 Եւ երբ նրանք այնտեղ հասան, նրա ծննդաբերելու օրերը լրացան,
6 Երբ անոնք հոն էին, անոր ծնանելու օրերը լեցուեցան,
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Когда же они были там, наступило время родить Ей;
2:6  ἐγένετο δὲ ἐν τῶ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν,
2:6. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) εἶναι (to-be) αὐτοὺς (to-them) ἐκεῖ (thither,"ἐπλήσθησαν (they-were-repleted) αἱ (the-ones) ἡμέραι (days) τοῦ (of-the-one) τεκεῖν (to-have-had-produced) αὐτήν, (to-it)
2:6. factum est autem cum essent ibi impleti sunt dies ut pareretAnd it came to pass that when they were there, her days were accomplished that she should be delivered.
6. And it came to pass, while they were there, the days were fulfilled that she should be delivered.
2:6. Then it happened that, while they were there, the days were completed, so that she would give birth.
And so it was, that, while they were there, the days were accomplished that she should be delivered:

6: Когда же они были там, наступило время родить Ей;
2:6  ἐγένετο δὲ ἐν τῶ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν,
2:6. factum est autem cum essent ibi impleti sunt dies ut pareret
And it came to pass that when they were there, her days were accomplished that she should be delivered.
2:6. Then it happened that, while they were there, the days were completed, so that she would give birth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Родила Сына... Из того, что Мария не пользовалась ничьими услугами при этом, а сама спеленала младенца, конечно, согласно обычаю, прежде омывши его и осоливши солью (Иез XVI, 4), св. отцы заключают, что разрешение для нее не сопровождалось обычными для рождающих женщин болями. - Первенца - см. Мф I, 25. - В ясли. Из этого упоминания о яслях, куда кладется корм для скота, видно, что Пресвятая Дева с Иосифом поместились в загоне для скота, при гостинице [Употребленное здесь греческое слово kataluma имеет очень обширное значение и может означать всякое место для отдохновения. Но здесь естественнее всего видеть обозначение гостиницы: если бы ев. Лука разумел комнату какого-нибудь дома, где остановились Иосиф и Мария, то он употребил бы вышеприведенное греч. слово во множ. числе (en t. katalumasin), показывая, что помещения для Иосифа нигде в домах не оказалось. Здесь же стоит един. число. Между тем трудно допустить, чтобы Иосиф попросил приюта только в каком-нибудь одном доме и больше ни к кому не обращался.]. Помещения в этой последней оказались все заняты, в общей же комнате им остановиться было неудобно, ввиду с часу на час ожидавшегося разрешения Марии. По древнему преданию, этот загон был устроен в пещере (Иустин муч. Разг. с Триф. 78. Ориг. прот. Цельса I, 51), которая находилась не в самом городе, а близ него. Над этою, указываемою преданием, пещерою царица Елена устроила храм в честь Богородицы Марии.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: am 4000, bc 4
so: Psa 33:11; Pro 19:21; Mic 5:2
the days: Luk 1:57; Rev 12:1-5
John Gill
2:6 And so it was, that while they were there,.... At Bethlehem, waiting to be called and enrolled in their turn,
the days were accomplished that she should be delivered; her reckoning was up, the nine months of her going with child were ended, and her full time to bring forth was come.
John Wesley
2:6 And while they were there, the days were fulfilled that she should be delivered - Mary seems not to have known that the child must have been born in Bethlehem, agreeably to the prophecy. But the providence of God took care for it.
Robert Jamieson, A. R. Fausset and David Brown
2:6 while they were there, the days were accomplished that she should be delivered--Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. But lo! with no intention certainly on her part, much less of CÃ&brvbr;sar Augustus, to fulfil the prophecy, she is brought from Nazareth to Bethlehem, and at that nick of time her period arrives, and her Babe is born (Ps 118:23). "Every creature walks blindfold; only He that dwells in light knows whether they go" [BISHOP HALL].
2:72:7: Եւ ծնա՛ւ զորդին իւր զանդրանիկ, եւ պատեա՛ց ՚ի խանձարուրս, եւ ե՛դ զնա ՚ի մսուր. զի ո՛չ գոյր նոցա տեղի յիջավանին[1000]։[1000] Ոմանք. Եւ պատեաց զնա ՚ի... յիջեւանին։ Ուր Ոսկան. Տեղի իջեւանի։
7 եւ նա ծնեց իր անդրանիկ որդուն, խանձարուրի մէջ փաթաթեց նրան ու դրեց մսուրի մէջ, որովհետեւ իջեւանում նրանց համար տեղ չկար:
7 Իր անդրանիկ որդին ծնաւ ու խանձարուրով փաթթեց եւ զանիկա մսուրին մէջ պառկեցուց, վասն զի իջեւանին մէջ իրենց տեղ չկար։
Եւ ծնաւ զորդին իւր զանդրանիկ, եւ պատեաց ի խանձարուրս, եւ եդ զնա ի մսուր. զի ոչ գոյր նոցա տեղի յիջեւանին:

2:7: Եւ ծնա՛ւ զորդին իւր զանդրանիկ, եւ պատեա՛ց ՚ի խանձարուրս, եւ ե՛դ զնա ՚ի մսուր. զի ո՛չ գոյր նոցա տեղի յիջավանին[1000]։
[1000] Ոմանք. Եւ պատեաց զնա ՚ի... յիջեւանին։ Ուր Ոսկան. Տեղի իջեւանի։
7 եւ նա ծնեց իր անդրանիկ որդուն, խանձարուրի մէջ փաթաթեց նրան ու դրեց մսուրի մէջ, որովհետեւ իջեւանում նրանց համար տեղ չկար:
7 Իր անդրանիկ որդին ծնաւ ու խանձարուրով փաթթեց եւ զանիկա մսուրին մէջ պառկեցուց, վասն զի իջեւանին մէջ իրենց տեղ չկար։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: и родила Сына своего Первенца, и спеленала Его, и положила Его в ясли, потому что не было им места в гостинице.
2:7  καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῶ καταλύματι.
2:7. καὶ (And) ἔτεκεν (it-had-produced) τὸν (to-the-one) υἱὸν (to-a-son) αὐτῆς (of-it) τὸν (to-the-one) πρωτότοκον, (to-most-before-produced) καὶ (and) ἐσπαργάνωσεν (it-en-swaddled) αὐτὸν (to-it) καὶ (and) ἀνέκλινεν (it-reclined-up) αὐτὸν (to-it) ἐν (in) φάτνῃ, (unto-a-manger) διότι (through-to-which-a-one) οὐκ (not) ἦν (it-was) αὐτοῖς (unto-them) τόπος (an-occasion) ἐν (in) τῷ (unto-the-one) καταλύματι. (unto-a-loosing-down-to)
2:7. et peperit filium suum primogenitum et pannis eum involvit et reclinavit eum in praesepio quia non erat eis locus in diversorioAnd she brought forth her first born son and wrapped him up in swaddling clothes and laid him in a manger: because there was no room for them in the inn.
7. And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.
2:7. And she brought forth her firstborn son. And she wrapped him in swaddling clothes and laid him in a manger, because there was no room for them at the inn.
And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn:

7: и родила Сына своего Первенца, и спеленала Его, и положила Его в ясли, потому что не было им места в гостинице.
2:7  καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῶ καταλύματι.
2:7. et peperit filium suum primogenitum et pannis eum involvit et reclinavit eum in praesepio quia non erat eis locus in diversorio
And she brought forth her first born son and wrapped him up in swaddling clothes and laid him in a manger: because there was no room for them in the inn.
2:7. And she brought forth her firstborn son. And she wrapped him in swaddling clothes and laid him in a manger, because there was no room for them at the inn.
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Adam Clarke: Commentary on the Bible - 1831
2:7: Laid him in a manger - Wetstein has shown, from a multitude of instances, that φατνη means not merely the manger, but the whole stable, and this I think is its proper meaning in this place. The Latins use praesepe, a manger, in the same sense. So Virgil, Aen. vii. p. 275.
Stabant ter centum nitidi in praesepibus altis
"Three hundred sleek horses stood in lofty stables."
Many have thought that this was a full proof of the meanness and poverty of the holy family, that they were obliged to take up their lodging in a stable; but such people overlook the reason given by the inspired penman, because there was no room for them in the inn. As multitudes were going now to be enrolled, all the lodgings in the inn had been occupied before Joseph and Mary arrived. An honest man who had worked diligently at his business, under the peculiar blessing of God, as Joseph undoubtedly had, could not have been so destitute of money as not to be able to procure himself and wife a comfortable lodging for a night; and, had he been so ill fitted for the journey as some unwarrantably imagine, we may take it for granted he would not have brought his wife with him, who was in such a state as not to be exposed to any inconveniences of this kind without imminent danger.
There was no room for them in the inn - In ancient times, inns were as respectable as they were useful, being fitted up for the reception of travelers alone: - now, they are frequently haunts for the idle and the profligate, the drunkard and the infidel; - in short, for any kind of guests except Jesus and his genuine followers. To this day there is little room for such in most inns; nor indeed have they, in general, any business in such places. As the Hindoos travel in large companies to holy places and to festivals, it often happens that the inns (suraies) are so crowded that there is not room for one half of them: some lie at the door, others in the porch. These inns, or lodging-houses, are kept by Mohammedans, and Mussulmans obtain prepared food at them; but the Hindoos purchase rice, etc., and cook it, paying about a halfpenny a night for their lodging. Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
2:7: Her first-born son - Whether Mary had any other children or not has been a matter of controversy. The obvious meaning of the Bible is that she had; and if this be the case, the word "firstborn" is here to be taken in its common signification.
Swaddling clothes - When a child among the Hebrews was born, it was washed in water, rubbed in salt, and then wrapped in swaddling clothes; that is, not garments regularly made, as with us, but bands or blankets that confined the limbs closely, Eze 16:4. There was nothing special in the manner in which the infant Jesus was treated.
Laid him in a manger - The word rendered "inn" in this verse means simply a place of halting, a lodging-place; in modern terms, a khan or caravanserai (Robinson's "Biblical Research in Palestine," iii. 431). The word rendered "manger" means simply a crib or place where cattle were fed. "Inns," in our sense of the term, were anciently unknown in the East, and now they are not common. Hospitality was generally practiced, so that a traveler had little difficulty in obtaining shelter and food when necessary. As traveling became more frequent, however, khans or caravanserais were erected for public use - large structures where the traveler might freely repair and find lodging for himself and his beast, he himself providing food and forage. Many such khans were placed at regular intervals in Persia. To such a place it was, though already crowded, that Joseph and Mary resorted at Bethlehem. Instead of finding a place in the "inn," or the part of the caravanserai where the travelers themselves found a place of repose, they were obliged to be contented in one of the stalls or recesses appropriated to the beasts on which they rode.
The following description of an Eastern inn or caravanserai, by Dr. Kitto, will well illustrate this passage: "It presents an external appearance which suggests to a European traveler the idea of a fortress, being an extensive square pile of strong and lofty walls, mostly of brick upon a basement of stone, with a grand archway entrance. This leads ... to a large open area, with a well in the middle, and surrounded on three or four sides with a kind of piazza raised upon a platform 3 or 4 feet high, in the wall behind which are small doors leading to the cells or oblong chambers which form the lodgings. The cell, with the space on the platform in front of it, forms the domain of each individual traveler, where he is completely secluded, as the apparent piazza is not open, but is composed of the front arches of each compartment. There is, however, in the center of one or more of the sides a large arched hall quite open in front ... The cells are completely unfurnished, and have generally no light but from the door, and the traveler is generally seen in the recess in front of his apartment except during the heat of the day ... Many of these caravanserais have no stables, the cattle of the travelers being accommodated in the open area; but in the more complete establishments ... there are ... spacious stables, formed of covered avenues extending between the back wall of the lodging apartments and the outer wall of the whole building, the entrance being at one or more of the corners of the inner quadrangle.
The stable is on the same level with the court, and thus below the level of the tenements which stand on the raised platform. Nevertheless, this platform is allowed to project behind into the stable, so as to form a bench ... It also often happens that not only this bench exists in the stable, forming a more or less narrow platform along its extent, but also recesses corresponding to these "in front" of the cells toward the open area, and formed, in fact, by the side-walls of these cells being allowed to project behind to the boundary of the platform. These, though small and shallow, form convenient retreats for servants and muleteers in bad weather ... Such a recess we conceive that Joseph and Mary occupied, with their ass or mule - if they had one, as they perhaps had tethered - in front ... It might be rendered quite private by a cloth being stretched across the lower part."
It may be remarked that the fact that Joseph and Mary were in that place, and under a necessity of taking up their lodgings there, was in itself no proof of poverty; it was a simple matter of necessity there was "no room" at the inn. Yet it is worthy of our consideration that Jesus was born "poor." He did not inherit a princely estate. He was not cradled, as many are, in a palace. He had no rich friends. He had virtuous, pious parents, of more value to a child than many riches. And in this we are shown that it is no dishonor to be poor. Happy is that child who, whether his parents be rich or poor, has a pious father and mother. It is no matter if he has not as much wealth, as fine clothes, or as splendid a house as another. It is enough for him to be as "Jesus" was, and God will bless him.
No room at the inn - Many people assembled to be enrolled, and the tavern was filled before Joseph and Mary arrived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: she: Isa 7:14; Mat 1:25; Gal 4:4
and wrapped: Luk 2:11, Luk 2:12; Psa 22:6; Isa 53:2, Isa 53:3; Mat 8:20, Mat 13:55; Joh 1:14; Co2 8:9
the inn: Luk 10:34; Gen 42:27, Gen 43:21; Exo 4:24
John Gill
2:7 And she brought forth her firstborn son,.... At Bethlehem, as was predicted; and the Jews themselves own, that the Messiah is already born, and born at Bethlehem. They have a tradition, that an Arabian should say to a Jew (k).
"Lo! the king Messiah is born; he said to him, what is his name? Menachem: he asked him, what is his father's name? he replied to him, Hezekiah; he said unto him, from whence is he? he answered, from the palace of the king of Bethlehem.
Which is elsewhere (l) reported, with some little variation; the Arabian said to the Jew,
"the Redeemer of the Jews is born; he said unto him, what is his name? he replied, Menachem is his name: and what is his father's name? he answered, Hezekiah: he said unto him, and where do they dwell? he replied, in Birath Arba, in Bethlehem.
And the Jewish chronologer affirms (m), that "Jesus the Nazarene, was born at Bethlehem Judah, a "parsa" and a half from Jerusalem.
And even the author of the blasphemous book of the life of Christ owns (n), that "Bethlehem Judah was the place of his nativity.
Jesus is called Mary's firstborn, because she had none before him; though she might not have any after him; for the first that opened the matrix, was called the firstborn, though none followed after, and was holy to the Lord, Ex 13:2. Christ, as to his human nature; was Mary's firstborn; and as to his divine nature, God's firstborn:
and wrapped him in swaddling clothes; which shows, that he was in all things made like unto us, sin only excepted. This is one of the first things done to a new born infant, after that it is washed, and its navel cut; see Ezek 16:4 and which Mary did herself, having neither midwife nor nurse with her; from whence it has been concluded, that the birth of Jesus was easy, and that she brought him forth without pain, and not in that sorrow women usually do,
and laid him in a manger. The Persic version serves for a comment; "she put him into the middle of the manger, in the place in which they gave food to beasts; because in the place whither they came, they had no cradle": this shows the meanness of our Lord's birth, and into what a low estate he came; and that now, as afterwards, though Lord of all, yet had not where to lay his head in a proper place; and expresses his amazing grace, in that he was rich, yet for our sakes became poor: and the reason of his being here laid was,
because there was no room for them in the inn. It seems that Joseph had no house of his own to go into, nor any relation and friend to receive him: and it may be, both his own father and Mary's father were dead, and therefore were obliged to put up at an inn; and in this there was no room for them, because of the multitude that were come thither to be enrolled: and this shows their poverty and meanness, and the little account that was made of them; for had they been rich, and made any considerable figure, they would have been regarded, and room made for them; especially since Mary was in the circumstances she was; and it was brutish in them to turn them into a stable, when such was her case,
(k) T. Hieros. Berncot, fol. 5. 1. (l) Echa Rabbati, fol. 50. 1. (m) David Ganz, ut supra. (par. 2. fol. 14. 2.) (n) Toldos Jesu, p. 7.
John Wesley
2:7 She laid him in the manger - Perhaps it might rather be translated in the stall. They were lodged in the ox stall, fitted up on occasion of the great concourse, for poor guests. There was no room for them in the inn - Now also, there is seldom room for Christ in an inn. Mt 1:25
Robert Jamieson, A. R. Fausset and David Brown
2:7 first-born--So Mt 1:25; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [LIGHTFOOT].
wrapt him . . . laid him--The mother herself did so. Had she then none to help her? It would seem so (2Cor 8:9).
a manger--the manger, the bench to which the horses' heads were tied, on which their food could rest [WEBSTER and WILKINSON].
no room in the inn--a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied--affecting anticipation of the reception He was throughout to meet with (Jn 1:11).
Wrapt in His swaddling--bands,
And in His manger laid,
The hope and glory of all lands
Is come to the world's aid.
No peaceful home upon His cradle smiled,
Guests rudely went and came where slept the royal Child.
KEBLE
But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.
2:82:8: Եւ հովի՛ւք էին ՚ի տեղւոջն յայնմիկ բացօթեագք, որք պահէին զպահպանութիւնս գիշերոյ հօտից իւրեանց[1001]։ [1001] Օրինակ մի ընդ Ոսկանայ. Բացօթեայք. եւ այլ. բացօթեայգք. եւ այլ. բացօթաք։ Ոմանք. Որ պահէին։ Ոմանք. Գիշերւոյ հօ՛՛։
8 Եւ այդ շրջանում բացօթեայ բնակուող հովիւներ կային, որոնք իրենց հօտերի գիշերային պահպանութիւնն էին անում:
8 Այն տեղը հովիւներ կային դաշտին մէջ կեցած, որոնք իրենց հօտերուն գիշերուան պահպանութիւնը կ’ընէին։
Եւ հովիւք էին ի տեղւոջն յայնմիկ բացօթեագք, որ պահէին զպահպանութիւնս գիշերոյ հօտից իւրեանց:

2:8: Եւ հովի՛ւք էին ՚ի տեղւոջն յայնմիկ բացօթեագք, որք պահէին զպահպանութիւնս գիշերոյ հօտից իւրեանց[1001]։
[1001] Օրինակ մի ընդ Ոսկանայ. Բացօթեայք. եւ այլ. բացօթեայգք. եւ այլ. բացօթաք։ Ոմանք. Որ պահէին։ Ոմանք. Գիշերւոյ հօ՛՛։
8 Եւ այդ շրջանում բացօթեայ բնակուող հովիւներ կային, որոնք իրենց հօտերի գիշերային պահպանութիւնն էին անում:
8 Այն տեղը հովիւներ կային դաշտին մէջ կեցած, որոնք իրենց հօտերուն գիշերուան պահպանութիւնը կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: В той стране были на поле пастухи, которые содержали ночную стражу у стада своего.
2:8  καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν.
2:8. Καὶ (And) ποιμένες (shepherds) ἦσαν (they-were) ἐν (in) τῇ (unto-the-one) χώρᾳ (unto-a-space) τῇ (unto-the-one) αὐτῇ (unto-it) ἀγραυλοῦντες ( field-channeling-unto ) καὶ (and) φυλάσσοντες ( guarding ) φυλακὰς (to-guardings) τῆς (of-the-one) νυκτὸς (of-a-night) ἐπὶ (upon) τὴν (to-the-one) ποίμνην (to-a-shepherding) αὐτῶν. (of-them)
2:8. et pastores erant in regione eadem vigilantes et custodientes vigilias noctis supra gregem suumAnd there were in the same country shepherds watching and keeping the night watches over their flock.
8. And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock.
2:8. And there were shepherds in the same region, being vigilant and keeping watch in the night over their flock.
And there were in the same country shepherds abiding in the field, keeping watch over their flock by night:

8: В той стране были на поле пастухи, которые содержали ночную стражу у стада своего.
2:8  καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν.
2:8. et pastores erant in regione eadem vigilantes et custodientes vigilias noctis supra gregem suum
And there were in the same country shepherds watching and keeping the night watches over their flock.
2:8. And there were shepherds in the same region, being vigilant and keeping watch in the night over their flock.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12: B той стране. Как видно из некоторых мест Талмуда, Мессия, по верованию иудеев, должен был появиться в "башне стада", которая находилась близ города Вифлеема, по дороге к Иерусалиму. Стада, которые паслись здесь, назначались для храмовых жертв, а, следовательно, пастухи, которые стерегли их, не были обыкновенными пастухами. Эти стада паслись наруже круглый год, потому что о них гoворится, что они бывали на полях даже за тридцать дней до Пасхи, т. e. в фeвpaле, когда количество дождя в Палестине бывает весьма значительно. Понятно, что эти пастухи, как стоявшие в некотором отношении к храму, знакомы были с идеею Мессии и ожидали Его не менее пламенно, чем другие иудеи. Быть может, в том обстоятельстве, что Ангел возвещает о рождении Мессии прежде всего этим пастухам, сказывается особое дело Промысла: пастухам дается знать, что отныне наступает время, когда им уже не нужно будет гонять в храм животных для заклания, что теперь грехи всего человечества берет на Себя родившийся Мессия, Который принесет однажды навсегда удовлетворяющую Божественному Правосудию жертву... - Содержали ночную стражу, т. е. на них выпала обязанность ночью сторожить стада. Отсюда можно заключать, что Христос родился ночью. Месяц и день рождения на основании Евангелий определить невозможно. Предание же устанавливает для этого или 6-е января или 25-е декабря. Наша Церковь усвоила последнюю дату. - Слава Господня - это что-то вроде светлого облака, в каком является Бог (ср. Деян VII, 2). - Убоялись страхом, т. е. очень испугались. - Не бойтесь... См. ст. 13: и 14. - Всем людям, т. е. всему Израильскому народу (panti tw law). - Спаситель - см, Мф I, 21; Лк I, 68: и 71. - Знак - не знамение чудесное, которое может служить для укрепления веры пастухов в ангельское благовестие, - пастухи не усомнились в словах Ангела, - а просто примета, по которой они могут узнать новорожденного Мессию: в Вифлееме в то время могли быть и другие новорожденные младенцы. Но в яслях едва ли можно было найти другое какое дитя... Младенца - именно только что родившегося (brefoV).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will toward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying which was told them concerning this child. 18 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

The meanest circumstances of Christ's humiliation were all along attended with some discoveries of his glory, to balance them, and take off the offence of them; for even when he humbled himself God did in some measure exalt him and give him earnests of his future exaltation. When we saw him wrapped in swaddling clothes and laid in a manger, we were tempted to say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely it can be no other than the Son of God, concerning whom it was said, when he was brought into the world, Let all the angels of God worship him," Heb. i. 6.

We had in Matthew an account of the notice given of the arrival of this ambassador, this prince from heaven, to the wise men, who were Gentiles, by a star; here we are told of the notice given of it to the shepherds, who were Jews, by an angel: to each God chose to speak in the language they were most conversant with.

I. See here how the shepherds were employed; they were abiding in the fields adjoining to Bethlehem, and keeping watch over their flocks by night, v. 8. The angel was not sent to the chief priests or the elders (they were not prepared to receive these tidings), but to a company of poor shepherds, who were like Jacob, plain men dwelling in tents, not like Esau, cunning hunters. The patriarchs were shepherds. Moses and David particularly were called from keeping sheep to rule God's people; and by this instance God would show that he had still a favour for those of that innocent employment. Tidings were brought to Moses of the deliverance of Israel out of Egypt, when he was keeping sheep, and to these shepherds, who, it is probable, were devout pious men, the tidings were brought of a greater salvation. Observe, 1. They were not sleeping in their beds, when this news was brought them (though many had very acceptable intelligence from heaven in slumbering upon the bed), but abiding in the fields, and watching. Those that would hear from God must stir up themselves. They were broad awake, and therefore could not be deceived in what they saw and heard, so as those may be who are half asleep. 2. They were employed now, not in acts of devotion, but in the business of their calling; they were keeping watch over their flock, to secure them from thieves and beasts of prey, it being probably in the summer time, when they kept their cattle out all night, as we do now, and did not house them. Note, We are not out of the way of divine visits when we are sensibly employed in an honest calling, and abide with God in it.

II. How they were surprised with the appearance of the angel (v. 9): Behold, an angel of the Lord came upon them, of a sudden, epeste--stood over them; most probably, in the air over their heads, as coming immediately from heaven. We read it, the angel, as if it were the same that appeared once and again in the chapter before, the angel Gabriel, that was caused to fly swiftly; but that is not certain. The angel's coming upon them intimates that they little thought of such a thing, or expected it; for it is in a preventing way that gracious visits are made us from heaven, or ever we are aware. That they might be sure it was an angel from heaven, they saw and heard the glory of the Lord round about them; such as made the night as bright as day, such a glory as used to attend God's appearance, a heavenly glory, or an exceedingly great glory, such as they could not bear the dazzling lustre of. This made them sore afraid, put them into great consternation, as fearing some evil tidings. While we are conscious to ourselves of so much guilt, we have reason to fear lest every express from heaven should be a messenger of wrath.

III. What the message was which the angel had to deliver to the shepherds, v. 10-12. 1. He gives a supersedeas to their fears: "Fear not, for we have nothing to say to you that needs be a terror to you; you need not fear your enemies, and should not fear your friends." 2. He furnishes them with abundant matter for joy: "Behold, I evangelize to you great joy; I solemnly declare it, and you have reason to bid it welcome, for it shall bring joy to all people, and not to the people of the Jews only; that unto you is born this day, at this time, a Saviour, the Saviour that has been so long expected, which is Christ the Lord, in the city of David," v. 11. Jesus is the Christ, the Messiah, the Anointed; he is the Lord, Lord of all; he is a sovereign prince; nay, he is God, for the Lord, in the Old Testament, answers to Jehovah. He is a Saviour, and he will be a Saviour to those only that accept him for their Lord. "The Saviour is born, he is born this day; and, since it is matter of great joy to all people, it is not to be kept secret, you may proclaim it, may tell it to whom you please. He is born in the place where it was foretold he should be born, in the city of David; and he is born to you; to you Jews he is sent in the first place, to bless you, to you shepherds, though poor and mean in the world." This refers to Isa. ix. 6, Unto us a child is born, unto us a son is given. To you men, not to us angels; he took not on him the nature of angels. This is matter of joy indeed to all people, great joy. Long-looked for is come at last. Let heaven and earth rejoice before this Lord, for he cometh. 3. He gives them a sign for the confirming of their faith in this matter. "How shall we find out this child in Bethlehem, which is now full of the descendants from David?" "You will find him by this token: he is lying in a manger, where surely never any new-born infant was laid before." They expected to be told, "You shall find him, though a babe, dressed up in robes, and lying in the best house in the town, lying in state, with a numerous train of attendants in rich liveries." "No, you will find him wrapped in swaddling clothes, and laid in a manger." When Christ was here upon earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.

IV. The angels' doxology to God, and congratulations of men, upon this solemn occasion, v. 13, 14. The message was no sooner delivered by one angel (that was sufficient to go express) than suddenly there was with that angel a multitude of the heavenly hosts; sufficient, we may be sure, to make a chorus, that were heard by the shepherds, praising God; and certainly their song was not like that (Rev. xiv. 3) which no man could learn, for it was designed that we should all learn it. 1. Let God have the honour of this work: Glory to God in the highest. God's good-will to men, manifested in sending the Messiah, redounds very much to his praise; and angels in the highest heavens, though not immediately interested in it themselves, will celebrate it to his honour, Rev. v. 11, 12. Glory to God, whose kindness and love designed this favour, and whose wisdom contrived it in such a way as that one divine attribute should not be glorified at the expense of another, but the honour of all effectually secured and advanced. Other works of God are for his glory, but the redemption of the world is for his glory in the highest. 2. Let men have the joy of it: On earth peace, good-will toward men. God's good-will in sending the Messiah introduced peace in this lower world, slew the enmity that sin had raised between God and man, and resettled a peaceable correspondence. If God be at peace with us, all peace results from it: peace of conscience, peace with angels, peace between Jew and Gentile. Peace is here put for all good, all that good which flows to us from the incarnation of Christ. All the good we have, or hope, is owing to God's good-will; and, if we have the comfort of it, he must have the glory of it. Nor must any peace, and good, be expected in a way inconsistent with the glory of God; therefore not in any way of sin, nor in any way but by a Mediator. Here was the peace proclaimed with great solemnity; whoever will, let them come and take the benefit of it. It is on earth peace, to men of good-will (so some copies read it), en anthropois eudokias; to men who have a good-will to God, and are willing to be reconciled; or to men whom God has a good-will to, though vessels of his mercy. See how well affected the angels are to man, and to his welfare and happiness; how well pleased they were in the incarnation of the Son of God, though he passed by their nature; and ought not we much more to be affected with it? This is a faithful saying, attested by an innumerable company of angels, and well worthy of all acceptation, That the good-will of God toward men is glory to God in the highest, and peace on the earth.

V. The visit which the shepherds made to the new-born Saviour. 1. They consulted about it, v. 15. While the angels were singing their hymn, they could attend to that only; but, when they were gone away from them into heaven (for angels, when they appeared, never made any long stay, but returned as soon as they had despatched their business), the shepherds said one to another, Let us go to Bethlehem. Note, When extraordinary messages from the upper world are no more to be expected, we must set ourselves to improve the advantages we have for the confirming of our faith, and the keeping up of our communion with God in this lower world. And it is no reflection upon the testimony of angels, no nor upon a divine testimony itself, to get it corroborated by observation and experience. But observe, These shepherds do not speak doubtfully, "Let us go see whether it be so or no;" but with assurance, Let us go see this thing which is come to pass; for what room was left to doubt of it, when the Lord had thus made it known to them? The word spoken by angels was stedfast and unquestionably true. 2. They immediately made the visit, v. 16. They lost no time, but came with haste to the place, which, probably, the angel directed them to more particularly than is recorded ("Go to the stable of such an inn"); and there they found Mary and Joseph, and the babe lying in the manger. The poverty and meanness in which they found Christ the Lord were no shock to their faith, who themselves knew what it was to live a life of comfortable communion with God in very poor and mean circumstances. We have reason to think that the shepherds told Joseph and Mary of the vision of the angels they had seen, and the song of the angels they had heard, which was a great encouragement to them, more than if a visit had been made them by the best ladies in the town. And it is probable that Joseph and Mary told the shepherds what visions they had had concerning the child; and so, by communicating their experiences to each other, they greatly strengthened one another's faith.

VI. The care which the shepherds took to spread the report of this (v. 17): When they had seen it, though they saw nothing in the child that should induce them to believe that he was Christ the Lord, yet the circumstances, how mean soever they were, agreeing with the sign that the angel had given them, they were abundantly satisfied; and as the lepers argued (2 Kings xii. 9, This being a day of good tidings, we dare not hold our peace), so they made known abroad the whole story of what was told them, both by the angels, and by Joseph and Mary, concerning this child, that he was the Saviour, even Christ the Lord, that in him there is peace on earth, and that he was conceived by the power of the Holy Ghost, and born of a virgin. This they told every body, and agreed in their testimony concerning it. And now if, when he is in the world, the world knows him not, it is their own fault, for they have sufficient notice given them. What impression did it make upon people? Why truly, All they that heard it wondered at those things which were told them by the shepherds, v. 18. The shepherds were plain, downright, honest men, and they could not suspect them guilty of any design to impose upon them; what they had said therefore was likely to be true, and, if true, they could not but wonder at it, that the Messiah should be born in a stable and not in a palace, that angels should bring news of it to poor shepherds and not to the chief priests. They wondered, but never enquired any further about the Saviour, their duty to him, or advantages by him, but let the thing drop as a nine days' wonder. O the amazing stupidity of the men of that generation! Justly were the things which belonged to their peace hid from their eyes, when they thus wilfully shut their eyes against them.

VII. The use which those made of these things, who did believe them. 1. The virgin Mary made them the matter of her private meditation. She said little, but kept all these things, and pondered them in her heart, v. 19. She laid the evidences together, and kept them in reserve, to be compared with the discoveries that should afterwards be made her. As she had silently left it to God to clear up her virtue, when that was suspected, so she silently leaves it to him to publish her honour, now when it was veiled; and it is satisfaction enough to find that, if no one else takes notice of the birth of her child, angels do. Note, The truths of Christ are worth keeping; and the way to keep them safe is to ponder them. Meditation is the best help to memory. 2. The shepherds made them the matter of their more public praises. If others were not affected with those things, yet they themselves were (v. 20): They returned, glorifying and praising God, in concurrence with the holy angels. If others would not regard the report they made to them, God would accept the thanksgivings they offered to him. They praised God for what they had heard from the angel, and for what they had seen, the babe in the manger, and just then in the swaddling, when they came in, as it had been spoken to them. They thanked God that they had seen Christ, though in the depth of his humiliation. As afterwards the cross of Christ, so now his manger, was to some foolishness and a stumbling-block, but others saw in it, and admired, and praised, the wisdom of God and the power of God.
Adam Clarke: Commentary on the Bible - 1831
2:8: There were - shepherds abiding in the field - There is no intimation here that these shepherds were exposed to the open air. They dwelt in the fields where they had their sheep penned up; but they undoubtedly had tents or booths under which they dwelt.
Keeping watch - by night - Or, as in the margin, keeping the watches of the night, i.e. each one keeping a watch (which ordinarily consisted of three hours) in his turn. The reason why they watched them in the field appears to have been, either to preserve the sheep from beasts of prey, such as wolves, foxes, etc., or from freebooting banditti, with which all the land of Judea was at that time much infested. It was a custom among the Jews to send out their sheep to the deserts, about the passover, and bring them home at the commencement of the first rain: during the time they were out, the shepherds watched them night and day. As the passover occurred in the spring, and the first rain began early in the month of Marchesvan, which answers to part of our October and November, we find that the sheep were kept out in the open country during the whole of the summer. And as these shepherds had not yet brought home their flocks, it is a presumptive argument that October had not yet commenced, and that, consequently, our Lord was not born on the 25th of December, when no flocks were out in the fields; nor could he have been born later than September, as the flocks were still in the fields by night. On this very ground the nativity in December should be given up. The feeding of the flocks by night in the fields is a chronological fact, which casts considerable light upon this disputed point. See the quotations from the Talmudists in Lightfoot.
The time in which Christ was born has been considered a subject of great importance among Christians. However, the matter has been considered of no moment by Him who inspired the evangelists; as not one hint is dropped on the subject, by which it might be possible even to guess nearly to the time, except the chronological fact mentioned above. A late writer makes the following remark: "The first Christians placed the baptism of Christ about the beginning of the fifteenth year of Tiberius; and thence reckoning back thirty years, they placed his birth in the forty-third year of the Julian period, the forty-second of Augustus, and the twenty-eighth after the victory at Actium. This opinion obtained till a.d. 527, when Dionysius Exiguus invented the vulgar account. Learned and pious men have trifled egregiously on this subject, making that of importance which the Holy Spirit, by his silence, has plainly informed them is of none. Fabricius gives a catalogue of no less than 136 different opinions concerning the Year of Christ's birth: and as to his birth Day, that has been placed by Christian sects and learned men in every month in the year. The Egyptians placed it in January - Wagenseil, in February - Bochart, in March - some, mentioned by Clemens Alexandrinus, in April - others, in May - Epiphanius speaks of some who placed it in June - and of others who supposed it to have been in July - Wagenseil, who was not sure of February, fixed it probably in August - Lightfoot, on the 15th of September - Scaliger, Casaubon, and Calvisius, in October - others, in November - but the Latin Church, supreme in power, and infallible in judgment, placed it on the 25th of December, the very day on which the ancient Romans celebrated the feast of their goddess Bruma." See more in Robinson's Notes on Claude's Essay, vol. i. p. 275, etc. Pope Julius I. was the person who made this alteration, and it appears to have been done for this reason: the sun now began his return towards the northern tropic, ending the winter, lengthening the short days, and introducing the spring. All this was probably deemed emblematical of the rising of the Sun of righteousness on the darkness of this world, and causing the day-spring from on high to visit mankind.
Albert Barnes: Notes on the Bible - 1834
2:8: The same country - Round about Bethlehem.
Shepherds - Men who tended flocks of sheep.
Abiding in the field - Remaining out of doors, under the open sky, with their flocks. This was commonly done. The climate was mild, and, to keep their flocks from straying, they spent the night with them. It is also a fact that the Jews sent out their flocks into the mountainous and desert regions during the summer months, and took them up in the latter part of October or the first of November, when the cold weather commenced. While away in these deserts and mountainous regions, it was proper that there should be someone to attend them to keep them from straying, and from the ravages of wolves and other wild beasts. It is probable from this that our Saviour was born before the 25th of December, or before what we call "Christmas." At that time it is cold, and especially in the high and mountainous regions about Bethlehem. But the exact time of his birth is unknown; there is no way to ascertain it. By different learned men it has been fixed at each month in the year. Nor is it of consequence to "know" the time; if it were, God would have preserved the record of it. Matters of moment are clearly Rev_ealed; those which "he" regards as of no importance are concealed.
Keeping watch ... - More literally, "tending their flocks "by turns" through the night watches."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: abiding: Gen 31:39, Gen 31:40; Exo 3:1, Exo 3:2; Sa1 17:34, Sa1 17:35; Psa 78:70, Psa 78:71; Eze 34:8; Joh 10:8-12
watch over their flock by night: or, the night-watches
Geneva 1599
2:8 (2) And there were in the same country shepherds (d) abiding in the field, keeping watch over their flock by night.
(2) The angels themselves declare to poor shepherds (not at all regarding the pride of the mighty) the Godhead and office of the child lying in the crib.
(d) Living outside, and in the open air.
John Gill
2:8 And there were in the same country shepherds,.... For Bethlehem was a place of pasture: near to Ephrata, the same with Bethlehem, were the fields of the wood, Ps 132:6 and the tower of Edar or the tower of the flock, Gen 35:21 and here David kept his father's sheep, 1Kings 17:15 so that we need not wonder to hear of shepherds here,
abiding in the field, watching over their flock by night: from whence it appears, that Christ was born in the night; and the (o) Jews say, that the future redemption shall be in the night; and Jerom says (p), it is a tradition of the Jews, that Christ will come in the middle of the night, as was the passover in Egypt: it is not likely that he was born, as is commonly received, at the latter end of December, in the depth of winter; since at this time, shepherds were out in the fields, where they lodged all night, watching their flocks: they were diligent men, that looked well to their flocks, and watched them by night, as well as by day, to preserve them from beasts of prey; they were, as it is in the Greek text, "keeping the watches of the night over their flock." The night was divided into four watches, the even, midnight, cock crowing, and morning; and these kept them, as the Arabic version adds, alternately, some kept the flock one watch, and some another, while the rest slept in the tent, or tower, that was built in the fields for that purpose. There were two sorts of cattle with the Jews; there was one sort which they called "the cattle of the wilderness", that lay in the fields; and another sort which they called "the cattle of the house", that were brought up at home: concerning both which, they have this rule (q),
"they do not water nor slay the cattle of the wilderness, but they water and slay the cattle of the house: these are the cattle of the house, that lie in the city; the cattle of the wilderness, are they that lie in the pastures.
On which, one of their commentators (r) observes,
"these lie in the pastures, which are in the villages, all the days of cold and heat, and do not go into the cities, until the rains descend.
The first rain is in the month Marchesvan, which answers to the latter part of our October, and the former part of November; and of this sort, seem to be the flocks those shepherds were keeping by night, the time not being yet come, of their being brought into the city: from whence it appears, that Christ must be born before the middle of October, since the first rain was not yet come; concerning this, the Gemara (s) is more large,
"the Rabbins teach, that these are they of the wilderness, or fields, and these are they of the house; they of the field are they that go out on the passover, and feed in the pastures, and come in at the first rain; and these are they of the house, all that go out and feed without the border, and come and lie within the border (fixed for a sabbath day's journey): Rabbi says, those, and those are of the house; but these are they that are of the field, all they that go out and feed in the pastures, and do not come in to remain, neither in the days of the sun, nor in the days of the rains.
To the shepherds, the first notice of Christ's birth was given; not to the princes and chief priests, and learned men at Jerusalem, but to weak, mean, and illiterate men; whom God is pleased to choose and call, and reveal his secrets to; when he hides them from the wise and prudent, to their confusion, and the glory of his grace: and this was a presage of what the kingdom of Christ would be, and by, and to whom, the Gospel would be preached,
(o) Tzeror Hamrnor, fol. 73. 3. (p) In Matt. xxv. 6. (q) Misn. Betza, c. 5. sect. 7. (r) Maimon. in ib. (s) T. Bab. Betza, for. 40. 1. & Sabbat. fol. 45. 2. Vid Maimon Hilch. Yom Tob, c. 2. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
2:8 ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Lk 2:8-20)
abiding in the fields--staying there, probably in huts or tents.
watch . . . by night--or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon (Lk 2:25), they were among the waiters for the Consolation of Israel" [OLSHAUSEN]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on Jn 1:48). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (Rev_ 1:10, &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom
In quiet ever and in shade
Shepherds and Sage may find--
They, who have bowed untaught to Nature's sway,
And they, who follow Truth along her star-pav'd way.
KEBLE
2:92:9: Եւ հրեշտա՛կ Տեառն երեւեցաւ նոցա, եւ փառք Տեառն ծագեցի՛ն առ նոսա. եւ երկեան՝ երկեւղ մեծ[1002]։ [1002] Ոմանք. Յերկեւղ մեծ։
9 Եւ Տիրոջ հրեշտակը երեւաց նրանց, Տիրոջ փառքը ծագեց նրանց շուրջը, ու նրանք սաստիկ վախեցան:
9 Ահա Տէրոջը հրեշտակը անոնց վրայ իջաւ ու Տէրոջը փառքը անոնց բոլորտիքը ծագեցաւ ու խիստ շատ վախցան։
Եւ հրեշտակ Տեառն երեւեցաւ նոցա, եւ փառք Տեառն ծագեցին առ նոսա, եւ երկեան երկեւղ մեծ:

2:9: Եւ հրեշտա՛կ Տեառն երեւեցաւ նոցա, եւ փառք Տեառն ծագեցի՛ն առ նոսա. եւ երկեան՝ երկեւղ մեծ[1002]։
[1002] Ոմանք. Յերկեւղ մեծ։
9 Եւ Տիրոջ հրեշտակը երեւաց նրանց, Տիրոջ փառքը ծագեց նրանց շուրջը, ու նրանք սաստիկ վախեցան:
9 Ահա Տէրոջը հրեշտակը անոնց վրայ իջաւ ու Տէրոջը փառքը անոնց բոլորտիքը ծագեցաւ ու խիստ շատ վախցան։
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2:99: Вдруг предстал им Ангел Господень, и слава Господня осияла их; и убоялись страхом великим.
2:9  καὶ ἄγγελος κυρίου ἐπέστη αὐτοῖς καὶ δόξα κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν.
2:9. καὶ (And) ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged) ἐπέστη (it-had-stood-upon) αὐτοῖς (unto-them) καὶ (and) δόξα (a-recognition) Κυρίου (of-Authority-belonged) περιέλαμψεν (it-lamped-about) αὐτούς, (to-them) καὶ (and) ἐφοβήθησαν (they-were-feareed-unto) φόβον (to-a-fearee) μέγαν: (to-great)
2:9. et ecce angelus Domini stetit iuxta illos et claritas Dei circumfulsit illos et timuerunt timore magnoAnd behold an angel of the Lord stood by them and the brightness of God shone round about them: and they feared with a great fear.
9. And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid.
2:9. And behold, an Angel of the Lord stood near them, and the brightness of God shone around them, and they were struck with a great fear.
And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid:

9: Вдруг предстал им Ангел Господень, и слава Господня осияла их; и убоялись страхом великим.
2:9  καὶ ἄγγελος κυρίου ἐπέστη αὐτοῖς καὶ δόξα κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν.
2:9. et ecce angelus Domini stetit iuxta illos et claritas Dei circumfulsit illos et timuerunt timore magno
And behold an angel of the Lord stood by them and the brightness of God shone round about them: and they feared with a great fear.
2:9. And behold, an Angel of the Lord stood near them, and the brightness of God shone around them, and they were struck with a great fear.
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Adam Clarke: Commentary on the Bible - 1831
2:9: The angel of the Lord came upon them - Or, stood over them, επεστη. It is likely that the angel appeared in the air at some little distance above them, and that from him the rays of the glory of the Lord shone round about them, as the rays of light are projected from the sun.
They were sore afraid - Terrified with the appearance of so glorious a being, and probably fearing that he was a messenger of justice, coming to denounce Divine judgments, or punish them immediately, for sins with which their consciences would not fail, on such an occasion, to reproach them.
Albert Barnes: Notes on the Bible - 1834
2:9: The glory of the Lord - This is the same as a "great" glory - that is, a splendid appearance or "light." The word "glory" is often the same as light, Co1 15:41; Luk 9:31; Act 22:11. The words "Lord" and "God" are often used to denote "greatness" or "intensity." Thus, "trees of God" mean great trees; "hills of God," high or lofty hills, etc. So "the glory of the Lord" here means an exceedingly great or bright luminous appearance perhaps not unlike what Paul saw on the way to Damascus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: lo: Luk 1:11, Luk 1:28; Jdg 6:11, Jdg 6:12; Mat 1:20; Act 27:23; Ti1 3:16
and the: Exo 16:7, Exo 16:10, Exo 40:34, Exo 40:35; Kg1 8:11; Isa 6:3, Isa 35:2, Isa 40:5, Isa 60:1; Eze 3:23; Joh 12:41; Co2 3:18, Co2 4:6; Rev 18:1
and they: Luk 1:12; Isa 6:4, Isa 6:5; Act 22:6-9, Act 26:13, Act 26:14; Heb 12:21; Rev 20:11
Geneva 1599
2:9 And, lo, the angel of the Lord (e) came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
(e) Came suddenly upon them, when they were not at all thinking about such a matter.
John Gill
2:9 And lo, the angel of the Lord,.... It may be Gabriel, who had brought the tidings of the conception of the Messiah to the virgin, and now the birth of him to the shepherds:
came upon them; on a sudden, unexpectedly, at once, and stood by them, as some versions read; or rather, stood over them, over their heads, just above them; so that he was easily and perfectly seen by them,
and the glory of the Lord shone round about them; or a very glorious and extraordinary light shone with surprising lustre and brightness all around them; by which light, they could discern the illustrious form of the angel that was over them:
and they were sore afraid; at the sight of such a personage, and at such unusual light and glory about them: they were not used to such appearances, and were awed with the majesty of God, of which these were symbols, and were conscious to themselves of their own sinfulness and frailty.
Robert Jamieson, A. R. Fausset and David Brown
2:9 glory of the Lord--"the brightness or glory which is represented as encompassing all heavenly visions" [OLSHAUSEN].
sore afraid--So it ever was (Dan 10:7-8; Lk 1:12; Rev_ 1:17). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve.
2:102:10: Եւ ասէ ցնոսա հրեշտակն. Մի՛ երկնչիք, զի ահաւասիկ աւետարանեմ ձեզ ուրախութիւն մեծ, որ եղիցի ամենայն ժողովրդեանն[1003]. [1003] Օրինակ մի ընդ Ոսկանայ. Զուրախութիւն մեծ։
10 Եւ հրեշտակը ասաց նրանց. «Մի՛ վախեցէք, որովհետեւ ահա ձեզ մեծ ուրախութիւն եմ աւետում, որը ամբողջ ժողովրդինը կը լինի.
10 Բայց հրեշտակը ըսաւ անոնց. «Մի՛ վախնաք, վասն զի ահա ես ձեզի մեծ ուրախութեան աւետիս մը կու տամ, որ բոլոր ժողովուրդին պիտի ըլլայ։
Եւ ասէ ցնոսա հրեշտակն. Մի՛ երկնչիք, զի ահաւասիկ աւետարանեմ ձեզ ուրախութիւն մեծ, որ եղիցի ամենայն ժողովրդեանն:

2:10: Եւ ասէ ցնոսա հրեշտակն. Մի՛ երկնչիք, զի ահաւասիկ աւետարանեմ ձեզ ուրախութիւն մեծ, որ եղիցի ամենայն ժողովրդեանն[1003].
[1003] Օրինակ մի ընդ Ոսկանայ. Զուրախութիւն մեծ։
10 Եւ հրեշտակը ասաց նրանց. «Մի՛ վախեցէք, որովհետեւ ահա ձեզ մեծ ուրախութիւն եմ աւետում, որը ամբողջ ժողովրդինը կը լինի.
10 Բայց հրեշտակը ըսաւ անոնց. «Մի՛ վախնաք, վասն զի ահա ես ձեզի մեծ ուրախութեան աւետիս մը կու տամ, որ բոլոր ժողովուրդին պիտի ըլլայ։
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2:1010: И сказал им Ангел: не бойтесь; я возвещаю вам великую радость, которая будет всем людям:
2:10  καὶ εἶπεν αὐτοῖς ὁ ἄγγελος, μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῶ λαῶ,
2:10. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) ἄγγελος (a-messenger,"Μὴ (Lest) φοβεῖσθε , ( ye-should-fearee-unto ," ἰδοὺ ( thou-should-have-had-seen ) γὰρ (therefore," εὐαγγελίζομαι ( I-goodly-message-to ) ὑμῖν (unto-ye) χαρὰν (to-a-joy) μεγάλην (to-great) ἥτις (which-a-one) ἔσται ( it-shall-be ) παντὶ (unto-all) τῷ (unto-the-one) λαῷ, (unto-a-people,"
2:10. et dixit illis angelus nolite timere ecce enim evangelizo vobis gaudium magnum quod erit omni populoAnd the angel said to them: Fear not; for, behold, I bring you good tidings of great joy that shall be to all the people:
10. And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people:
2:10. And the Angel said to them: “Do not be afraid. For, behold, I proclaim to you a great joy, which will be for all the people.
And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people:

10: И сказал им Ангел: не бойтесь; я возвещаю вам великую радость, которая будет всем людям:
2:10  καὶ εἶπεν αὐτοῖς ὁ ἄγγελος, μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῶ λαῶ,
2:10. et dixit illis angelus nolite timere ecce enim evangelizo vobis gaudium magnum quod erit omni populo
And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy that shall be to all the people:
2:10. And the Angel said to them: “Do not be afraid. For, behold, I proclaim to you a great joy, which will be for all the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
2:10: Behold, I bring you good tidings - I am not come to declare the judgments of the Lord, but his merciful loving-kindness, the subject being a matter of great joy. He then declares his message. Unto you - to the Jews first, and then to the human race. Some modern MSS. with the utmost impropriety read ἡμιν, us, as if angels were included in this glorious work of redemption; but St. Paul says, he took not upon him the nature of angels, but the seed of Abraham, i.e. the nature of Abraham and his posterity, the human nature; therefore the good news is to you, - and not to yourselves exclusively, for it is to all people, to all the inhabitants of this land, and to the inhabitants of the whole earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Fear not: Luk 1:13, Luk 1:30; Dan 10:11, Dan 10:12, Dan 10:19; Mat 28:5; Rev 1:17, Rev 1:18
I bring: Luk 1:19, Luk 8:1; Isa 40:9, Isa 41:27, Isa 52:7, Isa 61:1; Act 13:32; Rom 10:15
to: Luk 2:31, Luk 2:32, Luk 24:47; Gen 12:3; Psa 67:1, Psa 67:2, Psa 98:2, Psa 98:3; Isa 49:6, Isa 52:10; Mat 28:18; Mar 1:15, Mar 16:15; Rom 15:9-12; Eph 3:8; Col 1:23
John Gill
2:10 And the angel said unto them; fear not,.... For he was not a messenger of bad, but of good tidings:
for behold, I bring you good tidings; tidings, that were both wonderful and amazing, and therefore a "behold" is prefixed to them, as well as to excite to attention; and which were good news, and glad tidings, for such the birth of Christ of a virgin is: in which the good will and amazing love of Cod to man are displayed, and the promises, and prophecies relating to him fulfilled; and the work of man's salvation, his peace, pardon, righteousness, &c. about to be accomplished, and so matter great joy: not carnal, but spiritual; not feigned, but real; not temporary, but lasting; even such as cannot be taken away, nor intermeddled with; and not small, but great, even joy unspeakable, and full of glory:
which shall be to all people; not to every individual of mankind; not to Herod and his courtiers, who were troubled at it; nor to the greater part of the Jewish nation, who when he came to them, received him not, but rejected him as the Messiah; particularly not to the chief priests, Scribes, and Pharisees, who when they saw him, said, this is the heir, let's kill him, and seize on the inheritance; but to all that were waiting for him, and were looking for redemption in Israel; to all sensible sinners who rejoice at his birth, and in his salvation; see Is 9:3 to all the chosen people of God, whether Jews or Gentiles, whom God has taken to be his covenant people, and has given to his Son, as such, to redeem and save; to these the incarnation of Christ, with all the benefits resulting from it, is the cause of great joy, when they are made a willing people in the day of Christ's power.
Robert Jamieson, A. R. Fausset and David Brown
2:10 to all people--"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on Lk 2:14).
2:112:11: զի ծնաւ ձեզ այսօր Փրկի՛չ, որ է՝ Օծեա՛լ Տէր. ՚ի քաղաքի՛ Դաւթի։
11 որովհետեւ այսօր Դաւթի քաղաքում ձեզ համար ծնուեց մի Փրկիչ, որ օծեալ Տէրն է:
11 Վասն զի այսօր Փրկիչ մը ծնաւ Դաւիթին քաղաքին մէջ, որ Օծեալ Տէր է։
Զի ծնաւ ձեզ այսօր Փրկիչ, որ է Օծեալ Տէր, ի քաղաքի Դաւթի:

2:11: զի ծնաւ ձեզ այսօր Փրկի՛չ, որ է՝ Օծեա՛լ Տէր. ՚ի քաղաքի՛ Դաւթի։
11 որովհետեւ այսօր Դաւթի քաղաքում ձեզ համար ծնուեց մի Փրկիչ, որ օծեալ Տէրն է:
11 Վասն զի այսօր Փրկիչ մը ծնաւ Դաւիթին քաղաքին մէջ, որ Օծեալ Տէր է։
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2:1111: ибо ныне родился вам в городе Давидовом Спаситель, Который есть Христос Господь;
2:11  ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει δαυίδ·
2:11. ὅτι (to-which-a-one) ἐτέχθη (it-was-produced) ὑμῖν (unto-ye) σήμερον (this-day) σωτὴρ (a-Savior) ὅς (which) ἐστιν (it-be) χριστὸς (Anointed) κύριος (Authority-belonged) ἐν (in) πόλει (unto-a-city) Δαυείδ: (of-a-Daueid)
2:11. quia natus est vobis hodie salvator qui est Christus Dominus in civitate DavidFor, this day is born to you a Saviour, who is Christ the Lord, in the city of David.
11. for there is born to you this day in the city of David a Saviour, which is Christ the Lord.
2:11. For today a Saviour has been born for you in the city of David: he is Christ the Lord.
For unto you is born this day in the city of David a Saviour, which is Christ the Lord:

11: ибо ныне родился вам в городе Давидовом Спаситель, Который есть Христос Господь;
2:11  ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει δαυίδ·
2:11. quia natus est vobis hodie salvator qui est Christus Dominus in civitate David
For, this day is born to you a Saviour, who is Christ the Lord, in the city of David.
2:11. For today a Saviour has been born for you in the city of David: he is Christ the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
2:11: A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ: "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see Joh 1:29 (note).
Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings.
It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins.
Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ.
The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: unto: Luk 1:69; Isa 9:6; Mat 1:21; Gal 4:4, Gal 4:5; Ti2 1:9, Ti2 1:10; Tit 2:10-14, Tit 3:4-7; Jo1 4:14
in: Luk 2:4; Mat 1:21
which: Luk 2:26, Luk 1:43, Luk 20:41, Luk 20:42; Gen 3:15, Gen 49:10; Psa 2:2; Dan 9:24-26; Mat 1:16, Mat 16:16; Joh 1:41, Joh 1:45, Joh 6:69, Joh 7:25-27, Joh 7:41, Joh 20:31; Act 2:36, Act 17:3; Jo1 5:1
the Lord: Luk 1:43, Luk 20:42-44; Act 10:36; Co1 15:47; Phi 2:11, Phi 3:8; Col 2:6
John Gill
2:11 For unto you is born this day,.... Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, "unto us", but "unto you", unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see Is 9:6.
in the city of David; that is, Bethlehem, as in Lk 2:4 where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy:
a Saviour; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy,
Which is Christ the Lord; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.
John Wesley
2:11 To you - Shepherds; Israel; mankind.
Robert Jamieson, A. R. Fausset and David Brown
2:11 unto you is born--you shepherds, Israel, mankind [BENGEL]. Compare Is 9:6, "Unto us a Child is born." It is a birth--"The Word is made flesh" (Jn 1:14). When? "This day." Where? "In the city of David"--in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory."
a Saviour--not One who shall be a Saviour, but "born a Saviour."
Christ the Lord--"magnificent appellation!" [BENGEL]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew JEHOVAH" [ALFORD].
2:122:12: Եւ ա՛յս նշանա՛կ ձեզ. գտանիցէք մանուկ պատեալ ՚ի խանձարուրս, եւ եդեա՛լ ՚ի մսուր։
12 Եւ սա՛ ձեզ համար նշան կը լինի. խանձարուրով փաթաթած եւ մսուրի մէջ դրուած մի մանուկ կը գտնէք»:
12 Եւ այս ձեզի նշան մը ըլլայ՝ մանուկ մը պիտի գտնէք խանձարուրով փաթթուած ու մսուրի մէջ պառկած»։
Եւ այս նշանակ ձեզ. գտանիցէք մանուկ պատեալ ի խանձարուրս եւ եդեալ ի մսուր:

2:12: Եւ ա՛յս նշանա՛կ ձեզ. գտանիցէք մանուկ պատեալ ՚ի խանձարուրս, եւ եդեա՛լ ՚ի մսուր։
12 Եւ սա՛ ձեզ համար նշան կը լինի. խանձարուրով փաթաթած եւ մսուրի մէջ դրուած մի մանուկ կը գտնէք»:
12 Եւ այս ձեզի նշան մը ըլլայ՝ մանուկ մը պիտի գտնէք խանձարուրով փաթթուած ու մսուրի մէջ պառկած»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: и вот вам знак: вы найдете Младенца в пеленах, лежащего в яслях.
2:12  καὶ τοῦτο ὑμῖν τὸ σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ.
2:12. καὶ (And) τοῦτο (the-one-this) ὑμῖν (unto-ye) σημεῖον, (a-signlet-of,"εὑρήσετε (ye-shall-find) βρέφος (to-a-babe) ἐσπαργανωμένον (to-having-had-come-to-be-en-swaddled) καὶ (and) κείμενον ( to-situating ) ἐν (in) φάτνῃ. (unto-a-manger)
2:12. et hoc vobis signum invenietis infantem pannis involutum et positum in praesepioAnd this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes and laid in a manger.
12. And this the sign unto you; Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.
2:12. And this will be a sign for you: you will find the infant wrapped in swaddling clothes and lying in a manger.”
And this [shall be] a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger:

12: и вот вам знак: вы найдете Младенца в пеленах, лежащего в яслях.
2:12  καὶ τοῦτο ὑμῖν τὸ σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ.
2:12. et hoc vobis signum invenietis infantem pannis involutum et positum in praesepio
And this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes and laid in a manger.
2:12. And this will be a sign for you: you will find the infant wrapped in swaddling clothes and lying in a manger.”
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Adam Clarke: Commentary on the Bible - 1831
2:12: This shall be a sign (or token) unto you - You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, "Opposites are destroyed by their opposites."
Albert Barnes: Notes on the Bible - 1834
2:12: This shall be a sign ... - The evidence by which you shall know the child is that you will find him wrapped in swaddling clothes and lying in a manger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Exo 3:12; Sa1 10:2-7; Psa 22:6; Isa 53:1, Isa 53:2
John Gill
2:12 And this shall be a sign unto you,.... When they should come to Bethlehem, and to the inn where Joseph and Mary were:
ye shall find the babe wrapped in swaddling clothes, lying in a manger; for though there might be many other children, in the inn, yet none else in swaddling clothes, at least lying in a manger: this sign would distinguish the new born Saviour from all others; had not the angel given them this direction, they would never have thought to have looked for, and found: him in such a place: and moreover, it might have been a stumbling to them, and an objection with them against his being Christ, the Lord, had they not been told beforehand where he was; but by this means this objection was prevented, and this stumbling block was removed out of the way, and they were prepared to see him, embrace, and believe in him, in this mean condition.
Robert Jamieson, A. R. Fausset and David Brown
2:12 a sign--"the sign."
the babe--"a Babe."
a manger--"the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him--Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See 2Cor 8:9.)
2:132:13: Եւ յանկարծակի եղեւ ընդ հրեշտակին ընդ այնմիկ բազմութիւն զօրաց երկնաւորաց, որ օրհնէին զԱստուած՝ եւ ասէին.
13 Եւ յանկարծակի այդ հրեշտակի հետ երեւաց երկնային զօրքերի մի բազմութիւն, որ օրհնում էր Աստծուն ու ասում.
13 Իսկոյն այն հրեշտակին հետ երկնային զօրքերու բազմութիւն մը եղաւ, որոնք Աստուած կ’օրհնէին ու կ’ըսէին.
Եւ յանկարծակի եղեւ ընդ հրեշտակին ընդ այնմիկ բազմութիւն զօրաց երկնաւորաց, որ օրհնէին զԱստուած եւ ասէին:

2:13: Եւ յանկարծակի եղեւ ընդ հրեշտակին ընդ այնմիկ բազմութիւն զօրաց երկնաւորաց, որ օրհնէին զԱստուած՝ եւ ասէին.
13 Եւ յանկարծակի այդ հրեշտակի հետ երեւաց երկնային զօրքերի մի բազմութիւն, որ օրհնում էր Աստծուն ու ասում.
13 Իսկոյն այն հրեշտակին հետ երկնային զօրքերու բազմութիւն մը եղաւ, որոնք Աստուած կ’օրհնէին ու կ’ըսէին.
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: И внезапно явилось с Ангелом многочисленное воинство небесное, славящее Бога и взывающее:
2:13  καὶ ἐξαίφνης ἐγένετο σὺν τῶ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων,
2:13. καὶ (And) ἐξέφνης (of-manifested-out) ἐγένετο ( it-had-became ) σὺν (together) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) πλῆθος (a-repletion) στρατιᾶς (of-an-amassing-unto) οὐρανίου (of-skyed-belonged) αἰνούντων ( of-lauding-unto ) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) λεγόντων ( of-forthing ,"
2:13. et subito facta est cum angelo multitudo militiae caelestis laudantium Deum et dicentiumAnd suddenly there was with the angel a multitude of the heavenly army, praising God and saying:
13. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
2:13. And suddenly there was with the Angel a multitude of the celestial army, praising God and saying,
And suddenly there was with the angel a multitude of the heavenly host praising God, and saying:

13: И внезапно явилось с Ангелом многочисленное воинство небесное, славящее Бога и взывающее:
2:13  καὶ ἐξαίφνης ἐγένετο σὺν τῶ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων,
2:13. et subito facta est cum angelo multitudo militiae caelestis laudantium Deum et dicentium
And suddenly there was with the angel a multitude of the heavenly army, praising God and saying:
2:13. And suddenly there was with the Angel a multitude of the celestial army, praising God and saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Многочисленное воинство небесное - буквально: "множество, масса (plhqoV) небесного войска", т. е. Ангелов, которые и в Ветхом Завете являются окружающими престол Божий (3Цар. XXII, 19; 2Цар. XVIII, 18; Пс СII, 21; Дан VII, 10). - Слава в вышних - теперь, в настоящий момент, подрз. гл "есть", а не: "будет". За дарование миру Мессии Бог прославляется теперь на небе Ангелами: Ангелы только что сошли с неба и объясняют пастухам, как там (в вышних) встречена весть о рождении Спасителя (ср. Mф ССI, 9). - И на земле мир. Под миром они разумеют не только спокойствие, которое представляется уже водворившимся на земле с рождением Христа, но все спасение, носителем которого является Новорожденный (ср. I, 79). - В человеках благоволение. Одни кодексы читают так, как наш слав., и русск. тексты - en anqrwpoiV eudokia, другие - en anq. eudokiaV. И то и другое чтение имеет свои основания. Лучше признать правильным наше чтение, потому что в таком случае получается три отдельных положения, совершенно равных по размеру (новое "трисвятое", по выражению Эдершейма, с. 240).
Adam Clarke: Commentary on the Bible - 1831
2:13: Suddenly there was with the angel, etc. - this multitude of the heavenly host had just now descended from on high, to honor the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: a multitude: Gen 28:12, Gen 32:1, Gen 32:2; Kg1 22:19; Job 38:7; Psa 68:17, Psa 103:20, Psa 103:21, Psa 148:2; Isa 6:2, Isa 6:3; Eze 3:12; Dan 7:10; Luk 15:10; Eph 3:10; Heb 1:14; Pe1 1:12; Rev 5:11
Geneva 1599
2:13 And suddenly there was with the angel (f) a multitude of the heavenly host praising God, and saying,
(f) Whole armies of angels, who compass the majesty of God round about, just as soldiers, as it were.
John Gill
2:13 And suddenly there was with the angel,.... That brought the tidings of Christ's birth to the shepherds: a multitude of the heavenly host: who being caused to fly swiftly, were at once with him, by his side, and about him; and which was a further confirmation of the truth of his message to them: these were angels who were called an host, or army, the militia of heaven, the ministers of God, that wait upon him, and do his pleasure; and are sent forth to minister to his people, and encamp about them, preserve, and defend them; see Gen 32:1 These are styled an heavenly host, because they dwell in heaven; and to distinguish them from hosts and armies on earth; and said to be
multitude, for the angels are innumerable; there are thousands, ten thousands, and ten thousand times ten thousand of them: it may be rendered "the multitude", and may intend the whole company of angels, who were all of them together to sing the praises of God, and glorify him at the birth of the incarnate Saviour, as well as to adore him; since it is said, "when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him", Heb 1:6, and these were
praising God; on account of the birth of Christ, and the redemption that was to be obtained by him, for elect men; which shows their friendly disposition to them, and how much they rejoice at their spiritual and eternal welfare; see Lk 15:10; And thus, as at the laying of the foundation of the earth, these "morning stars sang together, and all these sons of God shouted for joy", Job 38:7 they did the same when the foundation of man's salvation was laid in the incarnation of the Son of God,
and saying, as follows.
Robert Jamieson, A. R. Fausset and David Brown
2:13 suddenly--as if only waiting till their fellow had done.
with the angel--who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought.
heavenly host--or "army," an army celebrating peace! [BENGEL] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [OLSHAUSEN]; to let it be known how this event is regarded in heaven and should be regarded on earth.
2:142:14: Փա՛ռք ՚ի բարձունս Աստուծոյ, եւ յերկիր խաղաղութիւն, ՚ի մարդիկ հաճութիւն։
14 «Փա՜ռք Աստծուն՝ բարձունքներում, եւ երկրի վրայ խաղաղութի՜ւն եւ հաճութի՜ւն՝ մարդկանց մէջ»[1]:[1] 1. Լաւագոյն յուն. բն. ունեն... եւ խաղաղութիւն երկրի վրայ մարդկանց մէջ, որոնց նա սիրեց:
14 «Երկնքի բարձրութեան մէջ Աստուծոյ փառք, երկրի վրայ խաղաղութիւն, մարդոց մէջ հաճութիւն»։
Փառք ի բարձունս Աստուծոյ, եւ յերկիր խաղաղութիւն, ի մարդիկ հաճութիւն:

2:14: Փա՛ռք ՚ի բարձունս Աստուծոյ, եւ յերկիր խաղաղութիւն, ՚ի մարդիկ հաճութիւն։
14 «Փա՜ռք Աստծուն՝ բարձունքներում, եւ երկրի վրայ խաղաղութի՜ւն եւ հաճութի՜ւն՝ մարդկանց մէջ»[1]:
[1] 1. Լաւագոյն յուն. բն. ունեն... եւ խաղաղութիւն երկրի վրայ մարդկանց մէջ, որոնց նա սիրեց:
14 «Երկնքի բարձրութեան մէջ Աստուծոյ փառք, երկրի վրայ խաղաղութիւն, մարդոց մէջ հաճութիւն»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: слава в вышних Богу, и на земле мир, в человеках благоволение!
2:14  δόξα ἐν ὑψίστοις θεῶ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας.
2:14. Δόξα (A-recognition) ἐν (in) ὑψίστοις ( unto-most-over ) θεῷ (unto-a-Deity,"καὶ (and) ἐπὶ (upon) γῆς (of-a-soil) εἰρήνη (a-peace) ἐν (in) ἀνθρώποις (unto-mankinds) εὐδοκίας. (of-a-goodly-thinking-unto)
2:14. gloria in altissimis Deo et in terra pax in hominibus bonae voluntatisGlory to God in the highest: and on earth peace to men of good will.
14. Glory to God in the highest, And on earth peace among men in whom he is well pleased.
2:14. “Glory to God in the highest, and on earth peace to men of good will.”
Glory to God in the highest, and on earth peace, good will toward men:

14: слава в вышних Богу, и на земле мир, в человеках благоволение!
2:14  δόξα ἐν ὑψίστοις θεῶ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας.
2:14. gloria in altissimis Deo et in terra pax in hominibus bonae voluntatis
Glory to God in the highest: and on earth peace to men of good will.
2:14. “Glory to God in the highest, and on earth peace to men of good will.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Glory to God in the highest - The design of God, in the incarnation, was to manifest the hidden glories of his nature, and to reconcile men to each other and to himself. The angels therefore declare that this incarnation shall manifest and promote the glory of God, εν ὑψιστοις not only in the highest heavens, among the highest orders of beings, but in the highest and most exalted degrees. For in this astonishing display of God's mercy, attributes of the Divine nature which had not been and could not be known in any other way should be now exhibited in the fullness of their glory, that even the angels should have fresh objects to contemplate, and new glories to exult in. These things the angels desire to look into, Pe1 1:12, and they desire it because they feel they are thus interested in it. The incarnation of Jesus Christ is an infinite and eternal benefit. Heaven and earth both partake of the fruits of it, and through it angels and men become one family, Eph 3:15.
Peace, good will toward men - Men are in a state of hostility with Heaven and with each other. The carnal mind is enmity against God. He who sins wars against his Maker; and
"Foe to God was ne'er true friend to man."
When men become reconciled to God, through the death of his Son, they love one another. They have peace with God; peace in their own consciences; and peace with their neighbors: good will dwells among them, speaks in them, and works by them. Well might this state of salvation be represented under the notion of the kingdom of God, a counterpart of eternal felicity. See on Mat 3:2 (note).
Albert Barnes: Notes on the Bible - 1834
2:14: Glory to God - Praise be to God, or honor be to God. That is, the praise of redeeming man is due to God. The plan of redemption will bring glory to God, and is designed to express his glory. This it does by evincing his love to people, his mercy, his condescension, and his regard to the honor of his law and the stability of his own government. It is the highest expression of his love and mercy. Nowhere, so far as we can see, could his glory be more strikingly exhibited than in giving his only-begotten Son to die for people.
In the highest - This is capable of several meanings:
1. In the highest "strains," or in the highest possible manner.
2. "Among" the highest that is, among the angels of God; indicating that "they" felt a deep interest in this work, and were called on to praise God for the redemption of man.
3. In the highest heavens - indicating that the praise of redemption should not be confined to the "earth," but should spread throughout the universe.
4. The words "God in the highest" may be equivalent to "the Most High God," and be the same as saying, "Let the most high God be praised for his love and mercy to people."
Which of these meanings is the true one it is difficult to determine; but in this they all agree, that high praise is to be given to God for his love in redeeming people. O that not only "angels," but "men," would join universally in this song of praise!
On earth peace - That is, the gospel will bring peace. The Saviour was predicted as the Prince of peace, Isa 9:6. The world is at war with God; sinners are at enmity against their Maker and against each other. There is no peace to the wicked. But Jesus came to make peace; and this he did,
1. By reconciling the world to God by His atonement.
2. By bringing the sinner to a state of peace with his Maker; inducing him to lay down the weapons of rebellion and to submit his soul to God, thus giving him the peace which passeth all understanding.
3. By diffusing in the heart universal good-will to people - "disposing," people to lay aside their differences, to love one another, to seek each other's welfare, and to banish envy, malice, pride, lust, passion, and covetousness - in all ages the most fruitful causes of difference among people. And,
4. By diffusing the principles of universal peace among nations. If the gospel of Jesus should universally pRev_ail, there would be an end of war. In the days of the millennium there will be universal peace; all the causes of war will have ceased; people will love each other and do justly; all nations will be brought under the influence of the gospel. O how should each one toil and pray that the great object of the gospel should be universally accomplished, and the world be filled with peace!
Good will toward men - The gift of the Saviour is an expression of good-will or love to people, and therefore God is to be praised. The work of redemption is uniformly represented as the fruit of the love of God, Joh 3:16; Eph 5:2; Jo1 4:10; Rev 1:5. No words can express the greatness of that love. It can only be measured by the "misery, helplessness," and "danger" of man; by the extent of his sufferings here and in the world of woe if he had not been saved; by the condescension, sufferings, and death of Jesus; and by the eternal honor and happiness to which he will raise his people. All these are beyond our full comprehension. Yet how little does man feel it! and how many turn away from the highest love of God, and treat the expression of that love with contempt! Surely, if God so loved us "first," we ought also to love him, Jo1 4:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Glory: Luk 19:38; Psa 69:34, Psa 69:35, Psa 85:9-12, Psa 96:11-13; Isa 44:23, Isa 49:13; Joh 17:4; Eph 1:6, Eph 3:20, Eph 3:21; Phi 2:11; Rev 5:13
and: Luk 1:79; Isa 9:6, Isa 9:7, Isa 57:19; Jer 23:5, Jer 23:6; Mic 5:5; Zac 6:12, Zac 6:13; Joh 14:27; Act 10:36; Rom 5:1; Co2 5:18-20; Eph 2:14-18; Col 1:20; Heb 13:20, Heb 13:21
good: Joh 3:16; Eph 2:4, Eph 2:7; Th2 2:16; Tit 3:4-7; Jo1 4:9, Jo1 4:10
Geneva 1599
2:14 Glory to God in the highest, and on earth peace, (g) good will toward men.
(g) God's ready, good, infinite, and gracious favour towards men.
John Gill
2:14 Glory to God in the highest,.... Which with the following words, are not to be considered as a wish, that so it might be, but as an affirmation, that so it was; for the glory of God is great in the salvation, peace, and reconciliation of his people by Jesus Christ, even the glory of all his perfections; of his wisdom and prudence in forming such a scheme; of his love, grace, and, mercy, the glory of which is his main view, and is hereby answered; and of his holiness, which is hereby honoured; and of his justice, which is fully satisfied; and of his power in the accomplishment of it; and of his truth and faithfulness in fulfilling his covenant and oath, and all the promises and prophecies relating to it. Great glory from hence arises to God; who is in the highest heavens, and is given him by angels and saints that dwell there, and that in the highest strains; and by saints on earth too in, their measure, and as they are able: the ground and foundation of which is what follows:
and on earth peace: by which is meant, not external peace, though, at this time there was peace on earth all the world over; nor internal peace, as distinguished from that eternal peace which the saints enjoy in heaven; nor even peace made by Christ; for this, as yet, was not done on earth, but was to be made by the blood of his cross: rather Christ himself is here intended, who is called "the man, the peace" Mic 5:5 and "our peace", Eph 2:14 and was now on earth, being just born, in order to make peace with God, and reconciliation for the sins of the people: and he is so called, because he is the author of peace between Jew and Gentile, which were at enmity with each other; by abrogating the ceremonial law, the cause of that enmity; by sending the Gospel to them, and converting some of each; and by granting the like privileges to them both; see Eph 2:14 and because he is the author of peace between God and elect sinners, who, through the fall, are at enmity against, God, and enemies in their minds by wicked works unto him; nor can they make their peace with God; they know not the way of it; nor are they disposed to it; nor can they approach to God to treat with him about terms of peace; nor can they do those things that will make their peace with God, as satisfying his justice, and fulfilling his law: Christ only is their peace maker; he only is fit for it, being God and man in one person, and so a daysman that can lay his hands on both, and has a concern in each, in things pertaining to God, and to make reconciliation for the sins of the people: he only is able to do it, and he has done it by the blood of his cross; and a very excellent peace it is he has made: it is made upon the most honourable terms, to the satisfaction of justice, and the magnifying of the law of God; and is therefore a lasting one, and attended with many blessings, such as freedom of access to God, and a right to all the privileges of his house; and the news of it are glad tidings of good things: and those angels that first brought the tidings of it, may be truly called, as some of the angels are by the Jews (t), "angels of peace". Moreover, Christ may be said to be "peace", because he is the donor of all true solid peace and real prosperity, both external, which his people have in the world, and with each other; and internal, which they have in their own breasts, through believing in him, and attending on his ordinances; and eternal, which they shall have for ever with him in the world to come. And now Christ being the peace on earth, is owing to
will towards men; that is, to the free favour, good will, and pleasure of God towards chosen men in Christ Jesus: that Christ was on earth as the peacemaker, or giver, was owing to God's good will; not to angels, for good angels needed him not as such; and the angels that sinned were not spared, nor was a Saviour provided for them; but to men, and not to all men; for though all men share in the providential goodness of God, yet not in his special good will, free grace, and favour: but to elect men, to whom a child was born, and a Son given, even the Prince of Peace: it was from God's good will to these persons, whom he loved with an everlasting love in Christ, laid up goodness for them in him, blessed them with all spiritual blessings in him, and made a covenant with him for them; that he provided and appointed his son to be the Saviour and peace maker; that he sent him into this world to be the propitiation for sin; and that he spared him not, but delivered him up into the hands of men, justice, and death, in order to make peace for them. The Vulgate Latin version, and some copies, as the Alexandrian, and Beza's most ancient one, read, "peace on earth to men of good will"; and which must be understood, not of men that have a good will of themselves, for there are no such men: no man has a will to that which is good, till God works in him both to will, and to do of his, good pleasure; wherefore peace, reconciliation, and salvation, are not of him that willeth, nor of him that runneth, but of God that showeth mercy: but of such who are the objects of God's good will, and pleasure, whom he loves, because he will love, and has mercy and compassion on them, and is gracious to them, because he will be so; and therefore chooses, redeems, and regenerates them of his own will, and because it seems good in his sight. The Syriac and Persic versions read, "good hope to men"; as there is a foundation laid in Christ the peace, of a good hope of reconciliation, righteousness, pardon, life, and salvation for sinful men. The Arabic version renders it, "cheerfulness in men"; as there is a great deal of reason for it, on account of the birth of the Saviour and peace maker, the salvation that comes by him to men, and the glory brought thereby to God,
(t) Zohar in Exod. fol. 8. 1. & 98. 4.
John Wesley
2:14 Glory be to God in the highest; on earth peace; good will toward men - The shouts of the multitude are generally broken into short sentences. This rejoicing acclamation strongly represents the piety and benevolence of these heavenly spirits: as if they had said, Glory be to God in the highest heavens: let all the angelic legions resound his praises. For with the Redeemer's birth, peace, and all kind of happiness, come down to dwell on earth: yea, the overflowings of Divine good will and favour are now exercised toward men.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Glory, &c.--brief but transporting hymn--not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the "peace on earth," of which He was to be "the Prince" (Is 9:6) --probably sung responsively by the celestial choir; while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers--"good will to men." "They say not, glory to God in heaven, where angels are, but, using a rare expression, "in the highest [heavens]," whither angels aspire not," (Heb 1:3-4) [BENGEL]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"--the divine complacency on a new footing--descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." (Mt 3:17, the same word as here.)
2:152:15: Եւ եղեւ իբրեւ վերացան ՚ի նոցանէ հրեշտակքն յերկինս, ասեն ցմիմեանս հովիւքն. Եկա՛յք երթիցուք մինչեւ ցԲեթղահէմ, եւ տեսցո՛ւք զինչ է բանս այս որ եղեւ. զոր Տէր եցոյց մեզ[1004]։ [1004] Ոմանք. Մինչեւ ՚ի Բեդղէհէմ, եւ տեսցուք զինչ է նշանս այս, զոր Տէր ե՛՛։
15 Եւ երբ հրեշտակները նրանցից հեռանալով երկինք բարձրացան, հովիւներն ասացին միմեանց. «Եկէ՛ք գնանք մինչեւ Բեթղեհէմ եւ տեսնենք, թէ ի՛նչ բան է այս եղածը, որ Տէրը մեզ ցոյց տուեց»:
15 Երբ հրեշտակները անոնցմէ երկինք վերցուեցան, հովիւները իրարու ըսին. «Եկէք մինչեւ Բեթլեհէմ երթանք ու տեսնենք թէ ի՞նչ է այս եղած բանը, որ Տէրը մեզի ցուցուց»։
Եւ եղեւ իբրեւ վերացան ի նոցանէ հրեշտակքն յերկինս, ասեն ցմիմեանս հովիւքն. Եկայք երթիցուք մինչեւ ցԲեթղեհեմ, եւ տեսցուք զինչ է բանս այս որ եղեւ, զոր Տէր եցոյց մեզ:

2:15: Եւ եղեւ իբրեւ վերացան ՚ի նոցանէ հրեշտակքն յերկինս, ասեն ցմիմեանս հովիւքն. Եկա՛յք երթիցուք մինչեւ ցԲեթղահէմ, եւ տեսցո՛ւք զինչ է բանս այս որ եղեւ. զոր Տէր եցոյց մեզ[1004]։
[1004] Ոմանք. Մինչեւ ՚ի Բեդղէհէմ, եւ տեսցուք զինչ է նշանս այս, զոր Տէր ե՛՛։
15 Եւ երբ հրեշտակները նրանցից հեռանալով երկինք բարձրացան, հովիւներն ասացին միմեանց. «Եկէ՛ք գնանք մինչեւ Բեթղեհէմ եւ տեսնենք, թէ ի՛նչ բան է այս եղածը, որ Տէրը մեզ ցոյց տուեց»:
15 Երբ հրեշտակները անոնցմէ երկինք վերցուեցան, հովիւները իրարու ըսին. «Եկէք մինչեւ Բեթլեհէմ երթանք ու տեսնենք թէ ի՞նչ է այս եղած բանը, որ Տէրը մեզի ցուցուց»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: Когда Ангелы отошли от них на небо, пастухи сказали друг другу: пойдем в Вифлеем и посмотрим, что там случилось, о чем возвестил нам Господь.
2:15  καὶ ἐγένετο ὡς ἀπῆλθον ἀπ᾽ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους, διέλθωμεν δὴ ἕως βηθλέεμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ κύριος ἐγνώρισεν ἡμῖν.
2:15. Καὶ (And) ἐγένετο ( it-had-became ) ὡς (as) ἀπῆλθον (they-had-came-off) ἀπ' (off) αὐτῶν (of-them) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky,"οἱ (the-ones) ἄγγελοι, (messengers,"οἱ (the-ones) ποιμένες (shepherds) ἐλάλουν (they-were-speaking-unto) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Διέλθωμεν (We-might-have-had-came-through) δὴ (then) ἕως (unto-if-which) Βηθλεὲμ (of-a-Bethleem) καὶ (and) ἴδωμεν (we-might-have-had-seen) τὸ (to-the-one) ῥῆμα (to-an-uttering-to) τοῦτο (to-the-one-this) τὸ (to-the-one) γεγονὸς (to-having-hath-had-come-to-become) ὃ (to-which) ὁ (the-one) κύριος (Authority-belonged) ἐγνώρισεν (it-acquainted-to) ἡμῖν. (unto-us)
2:15. et factum est ut discesserunt ab eis angeli in caelum pastores loquebantur ad invicem transeamus usque Bethleem et videamus hoc verbum quod factum est quod fecit Dominus et ostendit nobisAnd it came to pass, after the angels departed from them into heaven, the shepherds said one to another: Let us go over to Bethlehem and let us see this word that is come to pass, which the Lord hath shewed to us.
15. And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known unto us.
2:15. And it happened that, when the Angels had departed from them into heaven, the shepherds said to one another, “Let us cross over to Bethlehem and see this word, which has happened, which the Lord has revealed to us.”
And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us:

15: Когда Ангелы отошли от них на небо, пастухи сказали друг другу: пойдем в Вифлеем и посмотрим, что там случилось, о чем возвестил нам Господь.
2:15  καὶ ἐγένετο ὡς ἀπῆλθον ἀπ᾽ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους, διέλθωμεν δὴ ἕως βηθλέεμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ κύριος ἐγνώρισεν ἡμῖν.
2:15. et factum est ut discesserunt ab eis angeli in caelum pastores loquebantur ad invicem transeamus usque Bethleem et videamus hoc verbum quod factum est quod fecit Dominus et ostendit nobis
And it came to pass, after the angels departed from them into heaven, the shepherds said one to another: Let us go over to Bethlehem and let us see this word that is come to pass, which the Lord hath shewed to us.
2:15. And it happened that, when the Angels had departed from them into heaven, the shepherds said to one another, “Let us cross over to Bethlehem and see this word, which has happened, which the Lord has revealed to us.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: С полною верою в слова Ангела, пастухи отправились к Вифлеему и нашли все согласным с тем, что им было возвещено о рожденном Младенце, Они, вероятно, прежде всего направились к гостинице, у которой, по обычаю, горел фонарь. В другие дома ночью они и не смели, конечно, обращаться с вопросом о новорожденном Мессии...
Adam Clarke: Commentary on the Bible - 1831
2:15: Let us now go even unto Bethlehem - Διελθωμεν, let us go across the country at the nearest, that we may lose no time, that we may speedily see this glorious reconciler of God and man. All delays are dangerous: but he who delays to seek Jesus, when the angels, the messengers of God, bring him glad tidings of salvation, risks his present safety and his eternal happiness. O, what would the damned in hell give for those moments in which the living hear of salvation, had they the same possibility of receiving it! Reader, be wise. Acquaint thyself now with God, and be at peace; and thereby good will come unto thee. Amen.
Albert Barnes: Notes on the Bible - 1834
2:15: Unto Bethlehem - The city of David, where the angel had told them they would find the Saviour. These shepherds appear to have been pious people. They were waiting for the coming of the Messiah. On the first intimation that he had actually appeared they went with haste to find him. So all people should without delay seek the Saviour. When told of him by the servants of God, they should, like these shepherds, forsake all, and give no rest to their eyes until they have found him. We may "always" find him. We need not travel to Bethlehem. We have only to cast our eyes to heaven; to look to him and to believe on him, and we shall find him ever near to us, and foRev_er our Saviour and friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: into: Luk 24:51; Kg2 2:1, Kg2 2:11; Pe1 3:22
shepherds: Gr. men the shepherds
Let: Exo 3:3; Psa 111:2; Mat 2:1, Mat 2:2, Mat 2:9-11, Mat 12:42; Joh 20:1-10
John Gill
2:15 And it came to pass, as the angels,.... The Persic version reads in the singular number, "the angel: were gone away from them into heaven", from whence they came, and which was the place of their abode and residence; and therefore they are called the angels of heaven, where they always behold the face of God, hearken to the voice of his commandment, and go and come at his orders; and these having finished their embassy, delivered their message to the shepherds, and done all the work they came about,
departed from them: and, as the Ethiopic version adds, "and ascended up into heaven"; and as soon as they were gone, immediately,
the shepherds said one to another, let us now go even to Bethlehem the place where the angel said the Saviour was born,
and see this thing which hath come to pass, which the Lord hath made known to us: from whence it appears, that it was not from diffidence of the matter, as questioning the truth of what the angel said, that they moved one another to go to Bethlehem; for they firmly believed the thing was come to pass, which the angel had told them of, and that what he said was from the Lord; nor did they act any criminal part, or indulge a vain curiosity, in going to Bethlehem to see what was done; for it seems to be the will of God that they should go, and for which they had a direction from the angel, and a sign given them by which they might know the new born Saviour from any other infant, Lk 2:12 and which would also be a further confirmation of their faith, and by which they would be qualified not only as ear, but as eyewitnesses of the truth of this fact, to report it with greater certainty.
Robert Jamieson, A. R. Fausset and David Brown
2:15 Let us go, &c.--lovely simplicity of devoutness and faith this! They are not taken up with the angels, the glory that invested them, and the lofty strains with which they filled the air. Nor do they say, Let us go and see if this be true--they have no misgivings. But "Let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on Lk 2:8 of the spirit of these humble men?
2:162:16: Եւ եկին փութանակի, եւ գտին զՄարիամ եւ զՅովսէփ, եւ զմանուկն եդեալ ՚ի մսուր։
16 Եւ նրանք շտապով եկան ու գտան Մարիամին ու Յովսէփին եւ մսուրի մէջ դրուած մանկանը:
16 Գացին արտորալով եւ գտան Մարիամը ու Յովսէփը եւ մսուրին մէջ պառկած մանուկը։
Եւ եկին փութանակի, եւ գտին զՄարիամ եւ զՅովսէփ եւ զմանուկն եդեալ ի մսուր:

2:16: Եւ եկին փութանակի, եւ գտին զՄարիամ եւ զՅովսէփ, եւ զմանուկն եդեալ ՚ի մսուր։
16 Եւ նրանք շտապով եկան ու գտան Մարիամին ու Յովսէփին եւ մսուրի մէջ դրուած մանկանը:
16 Գացին արտորալով եւ գտան Մարիամը ու Յովսէփը եւ մսուրին մէջ պառկած մանուկը։
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2:1616: И, поспешив, пришли и нашли Марию и Иосифа, и Младенца, лежащего в яслях.
2:16  καὶ ἦλθαν σπεύσαντες καὶ ἀνεῦραν τήν τε μαριὰμ καὶ τὸν ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ·
2:16. καὶ (And) ἦλθαν (they-came) σπεύσαντες ( having-hastened ,"καὶ (and) ἀνεῦραν (they-found-up) τήν (to-the-one) τε (also) Μαριὰμ (to-a-Mariam) καὶ (and) τὸν (to-the-one) Ἰωσὴφ (to-an-Iosef) καὶ (and) τὸ (to-the-one) βρέφος (to-a-babe) κείμενον ( to-situating ) ἐν (in) τῇ (unto-the-one) φάτνῃ: (unto-a-manger)
2:16. et venerunt festinantes et invenerunt Mariam et Ioseph et infantem positum in praesepioAnd they came with haste: and they found Mary and Joseph, and the infant lying in the manger.
16. And they came with haste, and found both Mary and Joseph, and the babe lying in the manger.
2:16. And they went quickly. And they found Mary and Joseph; and the infant was lying in a manger.
And they came with haste, and found Mary, and Joseph, and the babe lying in a manger:

16: И, поспешив, пришли и нашли Марию и Иосифа, и Младенца, лежащего в яслях.
2:16  καὶ ἦλθαν σπεύσαντες καὶ ἀνεῦραν τήν τε μαριὰμ καὶ τὸν ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ·
2:16. et venerunt festinantes et invenerunt Mariam et Ioseph et infantem positum in praesepio
And they came with haste: and they found Mary and Joseph, and the infant lying in the manger.
2:16. And they went quickly. And they found Mary and Joseph; and the infant was lying in a manger.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: with: Luk 1:39; Ecc 9:10
found: Luk 2:7, Luk 2:12, Luk 19:32, Luk 22:13
John Gill
2:16 And they came with haste,.... In the night, leaving their flocks, to see their incarnate Lord, as Zacchaeus hastened down from the tree to receive the Saviour. The wonderfulness of the vision, the importance of the thing related, the eagerness of their spirits to see the thing that was told them, put them on making quick dispatch, and hastening to the city with all speed:
and found Mary and Joseph; as they had been directed by the angel, in the city of Bethlehem, in an inn there, and in a stable in the inn:
and the babe lying in a manger: where Mary had put it as soon as born, and had wrapped it in swaddling clothes; because there was no room in the inn, and as the angel had told them they should find it,
Robert Jamieson, A. R. Fausset and David Brown
2:16 with haste--Compare Lk 1:39; Mt 28:8 ("did run"); Jn 4:28 ("left her water-pot," as they do their flocks, in a transport).
found Mary, &c.--"mysteriously guided by the Spirit to the right place through the obscurity of the night" [OLSHAUSEN].
a manger--"the manger," as before.
2:172:17: Եւ ծանեան վասն բանին՝ որ ասացաւ նոցա զմանկանէն։
17 Եւ ճանաչեցին նրան այն խօսքից, որ իրենց ասուել էր մանկան մասին:
17 Երբ տեսան, իմացուցին այն խօսքերը որ այս մանուկին համար իրենց ըսուեցան։
Եւ ծանեան վասն բանին որ ասացաւ նոցա զմանկանէն:

2:17: Եւ ծանեան վասն բանին՝ որ ասացաւ նոցա զմանկանէն։
17 Եւ ճանաչեցին նրան այն խօսքից, որ իրենց ասուել էր մանկան մասին:
17 Երբ տեսան, իմացուցին այն խօսքերը որ այս մանուկին համար իրենց ըսուեցան։
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2:1717: Увидев же, рассказали о том, что было возвещено им о Младенце Сем.
2:17  ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου.
2:17. ἰδόντες ( Having-had-seen ) δὲ (moreover) ἐγνώρισαν (they-acquainted-to) περὶ (about) τοῦ (of-the-one) ῥήματος (of-an-uttering-to) τοῦ (of-the-one) λαληθέντος (of-having-been-spoken-unto) αὐτοῖς (unto-them) περὶ (about) τοῦ (of-the-one) παιδίου (of-a-childlet) τούτου. (of-the-one-this)
2:17. videntes autem cognoverunt de verbo quod dictum erat illis de puero hocAnd seeing, they understood of the word that had been spoken to them concerning this child.
17. And when they saw it, they made known concerning the saying which was spoken to them about this child.
2:17. Then, upon seeing this, they understood the word that had been spoken to them about this boy.
And when they had seen [it], they made known abroad the saying which was told them concerning this child:

17: Увидев же, рассказали о том, что было возвещено им о Младенце Сем.
2:17  ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου.
2:17. videntes autem cognoverunt de verbo quod dictum erat illis de puero hoc
And seeing, they understood of the word that had been spoken to them concerning this child.
2:17. Then, upon seeing this, they understood the word that had been spoken to them about this boy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Рассказу пастухов о явлении Ангела дивились не только Иосиф с Марией, но и все пребывавшие в то время в Вифлееме, которым - может быть, на другой день - пастухи также рассказали о случившемся с ними. - Слагая в сердце своем - точнее: "сравнивая, сопоставляя (sumballousa)" с бывшим ей самой откровением от Ангела... В этих словах евангелист сам дает указание, чьими рассказами он руководился при описании первых дней жизни Спасителя; это, конечно, прежде всего были воспоминания Марии.
Adam Clarke: Commentary on the Bible - 1831
2:17: They made known abroad the saying - These shepherds were the first preachers of the Gospel of Christ: and what was their text? Why, Glory to God in the highest heavens, and on earth peace and good will among men. This is the elegant and energetic saying which comprises the sum and substance of the Gospel of God. This, and this only, is the message which all Christ's true pastors or shepherds bring to men. He who, while he professes the religion of Christ, disturbs society by his preachings or writings, who excludes from the salvation of God all who hold not his religious or political creed, never knew the nature of the Gospel, and never felt its power or influence. How can religious contentions, civil broils, or open wars, look that Gospel in the face which publishes nothing but glory to God, and peace and good will among men? Crusades for the recovery of a holy land so called, (by the way, latterly, the most unholy in the map of the world), and wars for the support of religion, are an insult to the Gospel, and blasphemy against God!
Albert Barnes: Notes on the Bible - 1834
2:17: When they had see it - When they had satisfied themselves of the truth of the coming of the Messiah, and had ascertained that they could not have been mistaken in the appearance of the angels. There was evidence enough to satisfy "them" that what the angels said was true, or they would not have gone to Bethlehem. Having seen the child themselves, they had now evidence that would satisfy others; and accordingly they became the first preachers of the "gospel," and went and proclaimed to others that the Messiah had come. One of the first duties of those who are newly converted to God, and a duty in which they delight, is to proclaim to others what they have seen and felt. It should be done in a proper way and at the proper time; but nothing can or should pRev_ent a Christian recently converted from telling his feelings and views to others - to his friends, to his parents, to his brothers, and to his old companions. And it may be remarked that often more good may be done then than during any other period of their life. Entreaties then make an impression; nor can a sinner well resist the appeals made to him by one who was just now with him in the way to ruin, but who now treads the way to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Luk 2:38, Luk 8:39; Psa 16:9, Psa 16:10, Psa 66:16, Psa 71:17, Psa 71:18; Mal 3:16; Joh 1:41-46, Joh 4:28, Joh 4:29
John Gill
2:17 And when they had seen it,.... Or "him", as the Arabic version reads, the child Jesus, or "them", Joseph, Mary, and the child; or this whole affair, as had been related to them:
they made known abroad; not only in the inn, and among all the people there but throughout the city of Bethlehem,
the saying which was told them concerning this child: both what the angel had told them concerning his birth, and what he was, and where he lay; and what Mary had told them concerning the notice she had from an angel of the conception of him, and the manner of it, and of what he should be; and likewise what Joseph had told them, how an angel had appeared to him, and had acquainted him, after the conception of him, that it was of the Holy Ghost; and was bid to call his name Jesus: as Mary also was, because he was to be the Saviour of his people from their sins: for, no doubt, but they had a conversation with Joseph and Mary about him; and as they could not fail of relating to them, what they had seen and heard that night in the fields, it is reasonable to suppose, that Joseph and Mary would give them some account of the above things; which all make up the saying, or report, they spread abroad: the Persic version reads, "what they had heard of the angel"; but there is no reason to confine it to that.
Robert Jamieson, A. R. Fausset and David Brown
2:17 made known abroad--before their return (Lk 2:20), and thus were the first evangelists [BENGEL].
2:182:18: Եւ ամենեքին որ լսէին՝ զարմանային վասն բանիցն՝ զոր խօսեցան ընդ նոսա հովիւքն։
18 Եւ բոլոր լսողները զարմանում էին այն բաների վրայ, որ հովիւները ասացին իրենց:
18 Ամէնքը որ կը լսէին, կը զարմանային այն բաներուն վրայ, որոնք հովիւները իրենց կ’ըսէին։
եւ ամենեքին որ լսէին` զարմանային վասն բանիցն զոր խօսեցան ընդ նոսա հովիւքն:

2:18: Եւ ամենեքին որ լսէին՝ զարմանային վասն բանիցն՝ զոր խօսեցան ընդ նոսա հովիւքն։
18 Եւ բոլոր լսողները զարմանում էին այն բաների վրայ, որ հովիւները ասացին իրենց:
18 Ամէնքը որ կը լսէին, կը զարմանային այն բաներուն վրայ, որոնք հովիւները իրենց կ’ըսէին։
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2:1818: И все слышавшие дивились тому, что рассказывали им пастухи.
2:18  καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς·
2:18. καὶ (And) πάντες ( all ) οἱ (the-ones) ἀκούσαντες ( having-heard ) ἐθαύμασαν (they-marvelled-to) περὶ (about) τῶν (of-the-ones) λαληθέντων ( of-having-been-spoken-unto ) ὑπὸ (under) τῶν (of-the-ones) ποιμένων (of-shepherds) πρὸς (toward) αὐτούς, (to-them)
2:18. et omnes qui audierunt mirati sunt et de his quae dicta erant a pastoribus ad ipsosAnd all that heard wondered: and at those things that were told them by the shepherds.
18. And all that heard it wondered at the things which were spoken unto them by the shepherds.
2:18. And all who heard it were amazed by this, and by those things which were told to them by the shepherds.
And all they that heard [it] wondered at those things which were told them by the shepherds:

18: И все слышавшие дивились тому, что рассказывали им пастухи.
2:18  καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς·
2:18. et omnes qui audierunt mirati sunt et de his quae dicta erant a pastoribus ad ipsos
And all that heard wondered: and at those things that were told them by the shepherds.
2:18. And all who heard it were amazed by this, and by those things which were told to them by the shepherds.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: wondered: Luk 2:33, Luk 2:47, Luk 1:65, Luk 1:66, Luk 4:36, Luk 5:9, Luk 5:10; Isa 8:18
John Gill
2:18 And all they that heard it,.... What the shepherds related of what they had heard from the angel, and from Joseph and Mary, and what they had seen themselves,
wondered at those things that were told them by the shepherds: for though they expected the Messiah, and that he would be born at Bethlehem, yet they did not imagine that he would be born of such mean parents, and appear in such mean circumstances, and in so contemptible a place; and that shepherds, and not the princes of Israel, should have the first notice of it; and yet the account which these shepherd, who were plain hearted men, and could never be thought to invent such a story, and spread it, and impose on men, without any interest in it, was very surprising; so that they knew not what to say to it, neither to deny, nor believe it; accordingly, the Persic version renders the whole thus, "and whoever heard, wondering, stuck at it"; hesitated about it, and yet astonished at the particulars of it; just as Christ's hearers were in Lk 4:22 who wondered at his ministry, and the manner of it, and yet objected the meanness of his parentage and education.
2:192:19: Եւ Մարիամ զամենայն զբանս զայսոսիկ պահէր, եւ խելամո՛ւտ լինէր ՚ի սրտի իւրում։
19 Իսկ Մարիամը այս բոլոր ասուածները պահում էր իր մէջ եւ իր սրտում խորհում:
19 Բայց Մարիամ այս ամէն բաները կը պահէր ու իր սրտին մէջ կը մտածէր։
Եւ Մարիամ զամենայն զբանս զայսոսիկ պահէր եւ խելամուտ լինէր ի սրտի իւրում:

2:19: Եւ Մարիամ զամենայն զբանս զայսոսիկ պահէր, եւ խելամո՛ւտ լինէր ՚ի սրտի իւրում։
19 Իսկ Մարիամը այս բոլոր ասուածները պահում էր իր մէջ եւ իր սրտում խորհում:
19 Բայց Մարիամ այս ամէն բաները կը պահէր ու իր սրտին մէջ կը մտածէր։
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2:1919: А Мария сохраняла все слова сии, слагая в сердце Своем.
2:19  ἡ δὲ μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
2:19. ἡ (The-one) δὲ (moreover) Μαρία (a-Maria) πάντα ( to-all ) συνετήρει (it-was-keeping-together-unto) τὰ (to-the-ones) ῥήματα (to-utterings-to) ταῦτα (to-the-ones-these) συνβάλλουσα (casting-together) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτῆς. (of-it)
2:19. Maria autem conservabat omnia verba haec conferens in corde suoBut Mary kept all these words, pondering them in her heart.
19. But Mary kept all these sayings, pondering them in her heart.
2:19. But Mary kept all these words, pondering them in her heart.
But Mary kept all these things, and pondered [them] in her heart:

19: А Мария сохраняла все слова сии, слагая в сердце Своем.
2:19  ἡ δὲ μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
2:19. Maria autem conservabat omnia verba haec conferens in corde suo
But Mary kept all these words, pondering them in her heart.
2:19. But Mary kept all these words, pondering them in her heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: And pondered them in her heart - Συμβαλλουσα, Weighing them in her heart. Weighing is an English translation of our word pondering, from the Latin ponderare. Every circumstance relative to her son's birth, Mary treasured up in her memory; and every new circumstance she weighed, or compared with those which had already taken place, in order to acquire the fullest information concerning the nature and mission of her son.
Albert Barnes: Notes on the Bible - 1834
2:19: Mary kept all these things - All that happened, and all that was said respecting her child. She "remembered" what the angel had said to "her;" what had happened to Elizabeth and to the shepherds - all the extraordinary circumstances which had attended. the birth of her son. Here is a delicate and beautiful expression of the feelings of a mother. A "mother" forgets none of those things which occur respecting her children. Everything they do or suffer - everything that is said of them, is treasured up in her mind; and often she thinks of those things, and anxiously seeks what they may indicate respecting the future character and welfare of her child.
Pondered - Weighed. This is the original meaning of the word "weighed." She kept them; she Rev_olved them; she "weighed" them in her mind, giving to each circumstance its just importance, and anxiously seeking what it might indicate respecting her child.
In her heart - In her mind. She "thought" of these things often and anxiously.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Luk 2:51, Luk 1:66, Luk 9:43, Luk 9:44; Gen 37:11; Sa1 21:12; Pro 4:4; Hos 14:9
John Gill
2:19 But Mary kept all these things,.... Which the shepherds had related to her:
and pondered them in her heart; or compared them in her mind, with what had been said to herself by the angel, and also by her husband, as well as what was said by Elisabeth at the time she made her a visit; but she said nothing of them to others, lest she should be thought an enthusiast, or a vain boaster; and therefore left things, till time should make a discovery of them in a proper way, and in the best season.
2:202:20: Եւ դարձան հովիւքն՝ փառաւո՛ր առնէին եւ օրհնէին զԱստուած, վասն ամենայնի զոր լուան եւ տեսին, որպէս պատմեցա՛ւ նոցա[1005]։ [1005] Ոմանք. Զոր լուանն եւ տե՛՛։
20 Եւ հովիւները վերադարձան. փառաւորում եւ օրհնում էին Աստծուն այն ամենի համար, որ լսեցին ու տեսան, ինչպէս իրենց պատմուել էր:
20 Հովիւները դարձան, փառաւորեցին ու օրհնեցին Աստուած այն ամէն բաներուն համար, որոնք լսեցին ու տեսան, ինչպէս իրենց ըսուած էր։
Եւ դարձան հովիւքն, փառաւոր առնէին եւ օրհնէին զԱստուած վասն ամենայնի զոր լուան եւ տեսին, որպէս պատմեցաւ նոցա:

2:20: Եւ դարձան հովիւքն՝ փառաւո՛ր առնէին եւ օրհնէին զԱստուած, վասն ամենայնի զոր լուան եւ տեսին, որպէս պատմեցա՛ւ նոցա[1005]։
[1005] Ոմանք. Զոր լուանն եւ տե՛՛։
20 Եւ հովիւները վերադարձան. փառաւորում եւ օրհնում էին Աստծուն այն ամենի համար, որ լսեցին ու տեսան, ինչպէս իրենց պատմուել էր:
20 Հովիւները դարձան, փառաւորեցին ու օրհնեցին Աստուած այն ամէն բաներուն համար, որոնք լսեցին ու տեսան, ինչպէս իրենց ըսուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: И возвратились пастухи, славя и хваля Бога за всё то, что слышали и видели, как им сказано было.
2:20  καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον καθὼς ἐλαλήθη πρὸς αὐτούς.
2:20. καὶ (And) ὑπέστρεψαν (they-beturned-under,"οἱ (the-ones) ποιμένες (shepherds," δοξάζοντες ( reckoning-to ) καὶ (and) αἰνοῦντες ( lauding-unto ) τὸν (to-the-one) θεὸν (to-a-Deity) ἐπὶ (upon) πᾶσιν ( unto-all ) οἷς ( unto-which ) ἤκουσαν (they-heard) καὶ (and) εἶδον (they-had-seen) καθὼς (down-as) ἐλαλήθη (it-was-spoken-unto) πρὸς (toward) αὐτούς. (to-them)
2:20. et reversi sunt pastores glorificantes et laudantes Deum in omnibus quae audierant et viderant sicut dictum est ad illosAnd the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them.
20. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them.
2:20. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told to them.
And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them:

20: И возвратились пастухи, славя и хваля Бога за всё то, что слышали и видели, как им сказано было.
2:20  καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον καθὼς ἐλαλήθη πρὸς αὐτούς.
2:20. et reversi sunt pastores glorificantes et laudantes Deum in omnibus quae audierant et viderant sicut dictum est ad illos
And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them.
2:20. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
20: Пастухи возвратились потом к своим стадам, по дороге передавая разным лицам о случившемся с ними. Рассказали они, несомненно, об этом и в Иерусалиме, когда погнали туда животных для принесения их в жертву, и многие с восторгом приняли эту весть: по крайней мере, очень вероятно, что Симеон и Анна, встретившие Господа при принесении Его в храм, уже были подготовлены к этому явлению новорожденного Мессии рассказами пастухов.
Adam Clarke: Commentary on the Bible - 1831
2:20: The shepherds returned, glorifying and praising - These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise!
Albert Barnes: Notes on the Bible - 1834
2:20: The shepherds returned - To their flocks.
Glorifying ... - Giving honor to God, and celebrating his praises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: Luk 18:43, Luk 19:37, Luk 19:38; Ch1 29:10-12; Psa 72:17-19, Psa 106:48, Psa 107:8, Psa 107:15, Psa 107:21; Isa 29:19; Act 2:46, Act 2:47, Act 11:18
John Gill
2:20 And the shepherds returned,.... From Bethlehem, to the fields, and to their flock there,
glorifying and praising God for all the things that they had heard; from Joseph and Mary:
and seen; as the babe lying in the manger:
as it was told unto them; by the angel: they glorified God on account of the birth of the Messiah; and praised him, wondering at his grace, and the high honour put upon them, that they should be acquainted with it; and that there was such an exact agreement between the things they had seen, and the angel's account of them.
John Wesley
2:20 For all the things that they had heard - From Mary; as it was told them - By the angels.
Robert Jamieson, A. R. Fausset and David Brown
2:20 glorifying and praising God, &c.--The latter word, used of the song of the angels (Lk 2:13), and in Lk 19:37, and Lk 24:53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter--meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."
2:212:21: Եւ իբրեւ լցան աւուրք ութ թլփատել զնա, եւ կոչեցաւ անուն նորա Յիսուս. որ կոչեցեա՛լ էր ՚ի հրեշտակէն, մինչչեւ՛ յղացեալ էր զնա յորովայնի[1006]։ [1006] Ոմանք. Որ կոչեցեալն էր... զնա յորովայնէ։
21 Եւ երբ ութ օրերը լրացան, եւ նա թլփատուեց, նրա անունը Յիսուս դրուեց, ինչպէս հրեշտակի կողմից կոչուել էր, երբ դեռ չէր յղացուել մօր որովայնում:
21 Երբ ութ օրերը լման եղան մանուկը* տարին թլփատելու։ Անոր անունը Յիսուս դրուեցաւ, որ հրեշտակէն կոչուած էր՝ դեռ ինք մօրը որովայնին մէջ չյղացած։
Եւ իբրեւ լցան աւուրք ութ թլփատել [5]զնա, եւ կոչեցաւ անուն նորա Յիսուս որ կոչեցեալ էր ի հրեշտակէն, մինչչեւ յղացեալ էր [6]զնա յորովայնի:

2:21: Եւ իբրեւ լցան աւուրք ութ թլփատել զնա, եւ կոչեցաւ անուն նորա Յիսուս. որ կոչեցեա՛լ էր ՚ի հրեշտակէն, մինչչեւ՛ յղացեալ էր զնա յորովայնի[1006]։
[1006] Ոմանք. Որ կոչեցեալն էր... զնա յորովայնէ։
21 Եւ երբ ութ օրերը լրացան, եւ նա թլփատուեց, նրա անունը Յիսուս դրուեց, ինչպէս հրեշտակի կողմից կոչուել էր, երբ դեռ չէր յղացուել մօր որովայնում:
21 Երբ ութ օրերը լման եղան մանուկը* տարին թլփատելու։ Անոր անունը Յիսուս դրուեցաւ, որ հրեշտակէն կոչուած էր՝ դեռ ինք մօրը որովայնին մէջ չյղացած։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: По прошествии восьми дней, когда надлежало обрезать [Младенца], дали Ему имя Иисус, нареченное Ангелом прежде зачатия Его во чреве.
2:21  καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλλημφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ.
2:21. Καὶ (And) ὅτε (which-also) ἐπλήσθησαν (they-were-repleted) ἡμέραι (days) ὀκτὼ (eight) τοῦ (of-the-one) περιτεμεῖν (to-have-had-cut-about) αὐτόν, (to-it,"καὶ (and) ἐκλήθη (it-was-called-unto) τὸ (the-one) ὄνομα (a-name) αὐτοῦ (of-it) Ἰησοῦς, (an-Iesous,"τὸ (the-one) κληθὲν (having-been-called-unto) ὑπὸ (under) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) πρὸ (before) τοῦ (of-the-one) συλλημφθῆναι (to-have-been-taken-together) αὐτὸν (to-it) ἐν (in) τῇ (unto-the-one) κοιλία. (unto-a-hollowing-unto,"
2:21. et postquam consummati sunt dies octo ut circumcideretur vocatum est nomen eius Iesus quod vocatum est ab angelo priusquam in utero concipereturAnd after eight days were accomplished, that the child should be circumcised, his name was called JESUS, which was called by the angel before he was conceived in the womb.
21. And when eight days were fulfilled for circumcising him, his name was called JESUS, which was so called by the angel before he was conceived in the womb.
2:21. And after eight days were ended, so that the boy would be circumcised, his name was called JESUS, just as he was called by the Angel before he was conceived in the womb.
And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb:

21: По прошествии восьми дней, когда надлежало обрезать [Младенца], дали Ему имя Иисус, нареченное Ангелом прежде зачатия Его во чреве.
2:21  καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλλημφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ.
2:21. et postquam consummati sunt dies octo ut circumcideretur vocatum est nomen eius Iesus quod vocatum est ab angelo priusquam in utero conciperetur
And after eight days were accomplished, that the child should be circumcised, his name was called JESUS, which was called by the angel before he was conceived in the womb.
2:21. And after eight days were ended, so that the boy would be circumcised, his name was called JESUS, just as he was called by the Angel before he was conceived in the womb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
21: По прошествии восьми дней - см. I, 59. - Обрезать. Господь принял обрезание, как первое установление Моисеева закона, а что Он должен был подчиняться закону - об этом говорит Ап. Павел, как о деле несомненном (Гал IV, 4). Если бы Он не принял обрезания, то никто бы и не признал в Нем обетованного Мессию, потомка Авраамова. Обрезание притом предуказывало на ту кровь, какую Христос должен был пролить со временем на Голгофе. - Нареченное Ангелом... См. Мф I, 21: и Лк I, 31.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. 22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; 23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) 24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.

Our Lord Jesus, being made of a woman, was made under the law, Gal. iv. 4. He was not only, as the son of a daughter of Adam, made under the law of nature, but as the son of a daughter of Abraham was made under the law of Moses; he put his neck under that yoke, though it was a heavy yoke, and a shadow of good things to come. Though its institutions were beggarly elements, and rudiments of this world, as the apostle calls them, Christ submitted to it, that he might with the better grace cancel it, and set it aside for us.

Now here we have two instances of his being made under that law, and submitting to it.

I. He was circumcised on the very day that the law appointed (v. 21): When eight days were accomplished, that day seven-night that he was born, they circumcised him. 1. Though it was a painful operation (Surely a bloody husband thou has been, said Zipporah to Moses, because of the circumcision, Exod. iv. 25), yet Christ would undergo it for us; nay, therefore he submitted to it, to give an instance of his early obedience, his obedience unto blood. Then he shed his blood by drops, which afterwards he poured out in purple streams. 2. Though it supposed him a stranger, that was by that ceremony to be admitted into covenant with God, whereas he had always been his beloved Son; nay, though it supposed him a sinner, that needed to have his filthiness taken away, whereas he had no impurity or superfluity of naughtiness to be cut off, yet he submitted to it; nay, therefore he submitted to it, because he would be made in the likeness, not only of flesh, but of sinful flesh, Rom. viii. 3. 3. Though thereby he made himself a debtor to the whole law (Gal. v. 3), yet he submitted to it; nay, therefore he submitted to it, because he would take upon him the form of a servant, though he was free-born. Christ was circumcised, (1.) That he might own himself of the seed of Abraham, and of that nation of whom, as concerning the flesh, Christ came, and who was to take on him the seed of Abraham, Heb. ii. 16. (2.) That he might own himself a surety for our sins, and an undertaker for our safety. Circumcision (saith Dr. Goodwin) was our bond, whereby we acknowledged ourselves debtors to the law; and Christ, by being circumcised, did as it were set his hand to it, being made sin for us. The ceremonial law consisted much in sacrifices; Christ hereby obliged himself to offer, not the blood of bulls or goats, but his own blood, which none that ever were circumcised before could oblige themselves to. (3.) That he might justify, and put an honour upon, the dedication of the infant seed of the church to God, by that ordinance which is the instituted seal of the covenant, and of the righteousness which is by faith, as circumcision was (Rom. iv. 11), and baptism is. And certainly his being circumcised at eight days old doth make much more for the dedicating of the seed of the faithful by baptism in their infancy than his being baptized at thirty years old doth for the deferring of it till they are grown up. The change of the ceremony alters not the substance.

At his circumcision, according to the custom, he had his name given him; he was called Jesus or Joshua, for he was so named of the angel to his mother Mary before he was conceived in the womb (Luke i. 31), and to his supposed father Joseph after, Matt. i. 21. [1.] It was a common name among the Jews, as John was (Col. iv. 11), and in this he would be made like unto his brethren. [2.] It was the name of two eminent types of him in the Old Testament, Joshua, the success or of Moses, who was commander of Israel, and conqueror of Canaan; and Joshua, the high priest, who was therefore purposely crowned, that he might prefigure Christ as a priest upon his throne, Zech. vi. 11, 13. [3.] It was very significant of his undertaking. Jesus signifies a Saviour. He would be denominated, not from the glories of his divine nature, but from his gracious designs as Mediator; he brings salvation.

II. He was presented in the temple. This was done with an eye to the law, and at the time appointed by the law, when he was forty days old, when the days of her purification were accomplished, v. 22. Many copies, and authentic ones, read auton for autes, the days of their purification, the purification both of the mother and of the child, for so it was intended to be by the law; and our Lord Jesus, though he had no impurity to be cleansed from, yet submitted to it, as he did to circumcision, because he was made sin for us; and that, as by the circumcision of Christ we might be circumcised, in the virtue of our union and communion with him, with a spiritual circumcision made without hands (Col. ii. 11), so in the purification of Christ we might be spiritually purified from the filthiness and corruption which we brought into the world with us. Now, according to the law,

1. The child Jesus, being a first-born son, was presented to the Lord, in one of the courts of the temple. The law is here recited (v. 23): Every male that opens the womb shall be called holy to the Lord, because by a special writ of protection the first-born of the Egyptians were slain by the destroying angel; so that Christ, as first-born, was a priest by a title surer than that of Aaron's house. Christ was the first-born among many brethren, and was called holy to the Lord, so as never any other was; yet he was presented to the Lord as other first-born were, and no otherwise. Though he was newly come out of the bosom of the Father, yet he was presented to him by the hands of a priest, as if he had been a stranger, that needed one to introduce him. His being presented to the Lord now signified his presenting himself to the Lord as Mediator, when he was caused to draw near and approach unto him, Jer. xxx. 21. But, according to the law, he was redeemed, Num. xviii. 15. The first-born of many shalt thou redeem, and five shekels was the value, Lev. xxvii. 6; Num. xviii. 16. But probably in case of poverty the priest was allowed to take less, or perhaps nothing; for no mention is made of it here. Christ was presented to the Lord, not to be brought back, for his ear was bored to God's door-post to serve him for ever; and though he is not left in the temple as Samuel was, to minister there, yet like him he is given to the Lord as long as he lives, and ministers to him in the true temple not made with hands.

2. The mother brought her offering, v. 24. When she had presented that son of hers unto the Lord who was to be the great sacrifice, she might have been excused from offering any other; but so it is said in the law of the Lord, that law which was yet in force, and therefore so it must be done, she must offer a pair of turtle-doves, or two young pigeons; had she been of ability, she must have brought a lamb for a burnt-offering, and a dove for a sin-offering; but, being poor, and not able to reach the price of a lamb, she brings two doves, one for a burnt-offering and the other for a sin-offering (see Lev. xii. 6, 8), to teach us in every address to God, and particularly in those upon special occasions, both to give thanks to God for his mercies to us and to acknowledge with sorrow and shame our sins against him; in both we must give glory to him, nor do we ever want matter for both. Christ was not conceived and born in sin, as others are, so that there was not that occasion in his case which there is in others; yet, because he was made under the law, he complied with it. Thus it became him to fulfil all righteousness. Much more doth it become the best of men to join in confessions of sin; for who can say, I have made my heart clean?
Adam Clarke: Commentary on the Bible - 1831
2:21: When eight days were accomplished - The law had appointed that every male should be circumcised at eight days old, or on the eighth day after its birth, Gen 17:12; and our blessed Lord received circumcision in token of his subjection to the law, Gal 4:4; Gal 5:3.
His name was called Jesus - See on Mat 1:21 (note) and Joh 1:29 (note).
Albert Barnes: Notes on the Bible - 1834
2:21: Eight days ... - This was the regular time for performing the rite of circumcision, Gen 17:12.
Called Jesus - See the notes at Mat 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: eight: Luk 1:59; Gen 17:12; Lev 12:3; Mat 3:15; Gal 4:4, Gal 4:5; Phi 2:8
his name was: Luk 1:31; Mat 1:21, Mat 1:25
Geneva 1599
2:21 (3) And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.
(3) Christ, the head of the Church, made subject to the law in order to deliver us from the curse of the law (as the name of Jesus well declares) being circumcised, ratifies and seals in his own flesh the circumcision of the flesh.
John Gill
2:21 And when eight days were accomplished for the circumcising of the child,.... According to the original institution of circumcision, Gen 17:12 and which was strictly observed by religious persons, as by the parents of our Lord here, and by those of John the Baptist, Lk 1:59 Hence the Apostle Paul reckons this among his privileges, that he could have boasted of as well as other Jews; see Gill on Phil 3:5. But it may be asked, why was Christ circumcised, since he had no impurity of nature, which circumcision supposed; nor needed any circumcision of the heart, which that was a symbol of? To which it may be replied, though he needed it not himself, it was the duty of his parents to do it, since all the male seed of Abraham were obliged it, and that law, or ordinance, was now in force; and besides, it was necessary that he might appear in the likeness of sinful flesh, who was to bear, and atone for the sins of his people; as also, that it might be manifest that he assumed true and real flesh, and was a partaker of the same flesh and blood with us; and that he was a son of Abraham, and of his seed, as it promised he should; and that he was made under the law, and came to fulfil it, and was obliged to it, as every one that is circumcised is; as well as to show a regard to all divine, positive institutions that are in being, and to set an example, that we should tread in his steps; and likewise to cut off all excuse from the Jews, that they might not have this to say, that he was an uncircumcised person, and so not a son of Abraham, nor the Messiah,
His name was called Jesus, which was so named of the angel before he was conceived in the womb, Lk 1:31 It appears from hence, and from the instance of John the Baptist, that at circumcision it was usual to give names to children; See Gill on Lk 1:57. The Jews observe (u) that "six persons were called by their names before they were born: and these are Isaac, Ishmael, Moses, Solomon, Josiah, and the King Messiah:
the latter they prove from Ps 72:17 which they render, "before the sun his name was Yinnon", or the son: that is, the Son of God,
(u) Pirke Eliezer, c. 32.
John Wesley
2:21 To circumcise the child - That he might visibly be made under the law by a sacred rite, which obliged him to keep the whole law; as also that he might be owned to be the seed of Abraham, and might put an honour on the solemn dedication of children to God.
2:222:22: Եւ իբրեւ լցան աւուրք սրբութեան նոցա ըստ օրինացն Մովսիսի, ածին զնա յԵրուսաղէմ յանդիմա՛ն առնել Տեառն[1007]. [1007] Ոսկան. Աւուրք սրբութեան նրա։
22 Երբոր նրանց սրբագործման օրերը լրացան, Մովսէսի Օրէնքի համաձայն՝ նրան Երուսաղէմ տարան՝ Տիրոջը ներկայացնելու համար,
22 Մովսէսին օրէնքին համեմատ երբ անոնց* մաքրութեան օրերը լմնցան, Երուսաղէմ տարին զանիկա Տէրոջը առջեւ հանելու,
Եւ իբրեւ լցան աւուրք սրբութեան [7]նոցա ըստ օրինացն Մովսիսի, ածին զնա յԵրուսաղէմ յանդիման առնել Տեառն:

2:22: Եւ իբրեւ լցան աւուրք սրբութեան նոցա ըստ օրինացն Մովսիսի, ածին զնա յԵրուսաղէմ յանդիմա՛ն առնել Տեառն[1007].
[1007] Ոսկան. Աւուրք սրբութեան նրա։
22 Երբոր նրանց սրբագործման օրերը լրացան, Մովսէսի Օրէնքի համաձայն՝ նրան Երուսաղէմ տարան՝ Տիրոջը ներկայացնելու համար,
22 Մովսէսին օրէնքին համեմատ երբ անոնց* մաքրութեան օրերը լմնցան, Երուսաղէմ տարին զանիկա Տէրոջը առջեւ հանելու,
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2:2222: А когда исполнились дни очищения их по закону Моисееву, принесли Его в Иерусалим, чтобы представить пред Господа,
2:22  καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον μωϊσέως, ἀνήγαγον αὐτὸν εἰς ἱεροσόλυμα παραστῆσαι τῶ κυρίῳ,
2:22. Καὶ (and) ὅτε (which-also) ἐπλήσθησαν ( they-were-repleted ) αἱ ( the-ones ) ἡμέραι ( days ) τοῦ ( of-the-one ) καθαρισμοῦ ( of-a-cleansing-of ) αὐτῶν (of-them) κατὰ (down) τὸν (to-the-one) νόμον (to-a-parcelee) Μωυσέως, (of-a-Mouseus,"ἀνήγαγον (they-had-led-up) αὐτὸν (to-it) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) παραστῆσαι (to-have-stood-beside) τῷ (unto-the-one) κυρίῳ, (unto-Authority-belonged,"
2:22. et postquam impleti sunt dies purgationis eius secundum legem Mosi tulerunt illum in Hierusalem ut sisterent eum DominoAnd after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord:
22. And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord
2:22. And after the days of her purification were fulfilled, according to the law of Moses, they brought him to Jerusalem, in order to present him to the Lord,
And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord:

22: А когда исполнились дни очищения их по закону Моисееву, принесли Его в Иерусалим, чтобы представить пред Господа,
2:22  καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον μωϊσέως, ἀνήγαγον αὐτὸν εἰς ἱεροσόλυμα παραστῆσαι τῶ κυρίῳ,
2:22. et postquam impleti sunt dies purgationis eius secundum legem Mosi tulerunt illum in Hierusalem ut sisterent eum Domino
And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord:
2:22. And after the days of her purification were fulfilled, according to the law of Moses, they brought him to Jerusalem, in order to present him to the Lord,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: Когда совершилось принесение Господа во храм - до или после поклонения волхвов? Несомненно - до поклонения. За такое предположение говорят следующие соображения: а) Бегство св. семейства в Египет следовало непосредственно за поклонением волхвов, как это ясно видно из 13-14: стихов II-й гл. Евангелия от Матфея. Отсюда можно заключить, что св. семейству некогда было сходить в Иерусалим после прибытия волхвов. Притом Ирод был уже уведомлен волхвами о рождении Царя Иудейского и должен был после того принять меры к отысканию нового "царя". Затем, если бы в это время еще Симеон и Анна засвидетельствовали о рождении Мессии, то положение св. семейства еще более бы ухудшилось. Наконец, и тон речи Симеона, и рассказы Анны о рождении Мессии, как о событии только что ставшем известным, заставляют относить принесение Христа во храм ко времени, предшествующему поколению волхвов (Богословский, с. 360-361). - Дни очищения их. - См. Лев ХII, 2-8. Женщина, родившая младенца мужеского пола, считалась нечистою семь дней и еще тридцать три дня не могла ходить в храм и учаcтвовать в общественном богослужении. - Их - т. е. иудеев. Об Иосифе здесь не может быть речи, потому что муж в очищении не нуждался, Христос же родился чистым и безгрешным... - По закону. Здесь указание на то, что выдержан был в настоящем случае вышеуказанный в законе срок - в 40: дней. - Принесли - точнее: вознесли (anhgagon, ср. гл. "восходить", употребляющийся о путешествии в Иерусалим - ниже, ст. 42-й). - Представить пред Господа. Все перворожденные сыновья у Израильтян, прежде чем были избраны на служение Богу Левиты (Чис VIII, 14: и сл.), как собственность Иеговы, были назначены для служения в скинии и храме. Но за пять сиклей, т. е. примерно за 4: р. они должны были быть выкупаемы, освобождаемы от служения в храме. По закону, не требовалось для совершения выкупа приносить младенца во храм, равно как и мать могла не присутствовать лично в храме, когда приносилась за нее жертва очищения. Но женщины благочестивые обыкновенно сами приходили в храм, и в то же время совершался выкуп их младенцев, которых они также брали на этот раз с собой. Так было с Марией и ее Сыном. Иисус Христос, вероятно, только был представлен священнику, который совершил над ним две краткие молитвы: одну - за закон о выкупе, другую - за дарование перворожденного сына. Для Марии же была совершена установленная жертва за грех, которою во всех случаях служила горлица или молодой голубь. Кроме того, в жертву всесожжения она, как бедная женщина, принесла также горлицу или молодого голубя (более зажиточные женщины приносили агнца). При этом деньги за жертву Пр. Дева должна была положить в особую огромную кружку ("трубу"), которая находилась вблизи возвышенной эстрады, где молились женщины отдельно от мужчин. Затем, конечно, она поставлена была в числе других принимавших очищение женщин на верху пятнадцати ступеней, которые вели из двора женщин во двор, где стоял жертвенник всесожжения: отсюда было видно, что делалось на жертвеннике всесожжения (Едершейм, стр. 248-251). Так была принесена Мариею "жертва бедных".
Adam Clarke: Commentary on the Bible - 1831
2:22: Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See Lev 12:2, Lev 12:6.
The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text.
The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
2:22: Days of her purification - Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was reckoned as impure - that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Lev 12:3-4.
To Jerusalem - The place where the temple was, and where the ordinances of religion were celebrated.
To present him to the Lord - Every first-born male child among the Jews was regarded as "holy" to the Lord, Exo 13:2. By their being ""holy unto the Lord" was meant that unto them belonged the office of "priests." It was theirs to be set apart to the service of God - to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the "father," and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward, God chose "the tribe of Levi in the place" of the eldest sons, to serve him in the sanctuary, Num 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Lev 12:2-6
Geneva 1599
2:22 (4) And when the days of (h) her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord;
(4) Christ, upon whom all our sins were laid, being offered to God according to the law purifies both Mary and us all in himself.
(h) This is meant for the fulfilling of the law: for otherwise the virgin was not defiled, nor unclean, by the birth of this child.
John Gill
2:22 And when the days of purification,.... Of the Virgin Mary, the mother of our Lord; though most copies read, "of their purification"; and so read the Syriac, Persic, and Ethiopic versions, including both Mary and Jesus: and now, though Mary was not polluted by the conception, bearing, and bringing forth of Jesus, that holy thing born of her; yet inasmuch as she was in the account of the law clean; and though Jesus had no impurity in his nature, yet seeing he was made sin for his people, both came under this law of purification, which was for the sake of the son or daughter, as well as for the mother; though our reading, and which is according to the Complutensian edition, best agrees with the Hebrew phrase, , the days of her purifying or purification, in Lev 12:4.
according to the law of Moses, in Lev 12:1.
were accomplished; which for a son were forty days: the seven first days after she gave birth she was unclean; and then she continued three and thirty days in the blood of her purifying, which made forty; see Lev 12:2 but though the time of her purifying was upon the fortieth day, yet it was not till the day following that she came to the temple with her offering: for so runs the Jewish canon (w),
"a new mother does not bring her offering on the fortieth day for a male, nor on the eightieth day for a female, but after her sun is set: and she brings her offering on the morrow, which is the forty first for a male, and the eighty first for a female: and this is the day of which it is said, Lev 12:6 and "when the days of her purifying are fulfilled for a son, or for a daughter, she shall bring", &c.
And this was the time when they, Joseph and Mary, brought him, the child Jesus, to Jerusalem, and to the temple there, to present him to the Lord, to the priest his representative; and which was done in the eastern gate, called the gate of Nicanor: (x) for here,
"they made women, suspected of adultery, to drink, and purified new mothers, and cleansed the lepers.
And here Mary appeared with her firstborn son, the true Messiah; and this was the first time of his coming into his temple, as was foretold, Mal 3:1.
(w) Maimon. Hilch Mechosre Cappara, c. 1. sect. 5. (x) Misn. Sota, c. 1. sect. 5.
John Wesley
2:22 The days - The forty days prescribed, Lev 12:2, Lev 12:4.
Robert Jamieson, A. R. Fausset and David Brown
2:22 PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
her purification--Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all (Lev 12:2, Lev 12:4), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering (Lev 12:6-8; Lev 5:7-11). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (2Cor 8:9), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood (Ex 13:2). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (Num. 3:11-38); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being "presented (or brought) unto the Lord," in token of His rightful claim to them and their service (Num 3:44-47; Num 18:15-16). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [LIGHTFOOT]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (1Pet 1:18-19), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin."
2:232:23: որպէս եւ գրեա՛լ է յօրէնս Տեառն, թէ ամենայն արու որ բանա՛յ զարգանդ՝ սուրբ Տեառն կոչեսցի։
23 ինչպէս գրուած էր Տիրոջ Օրէնքում. «Ամէն արու զաւակ, որ արգանդ է բացում, Տիրոջ համար սուրբ պիտի կոչուի»:
23 Ինչպէս գրուած է Տէրոջը օրէնքին մէջ, թէ՝ «Ամէն արու որ արգանդ կը բանայ՝ Տէրոջը սուրբ ըսուի»,
որպէս եւ գրեալ է յօրէնս Տեառն, թէ` Ամենայն արու որ բանայ զարգանդ` սուրբ Տեառն կոչեսցի:

2:23: որպէս եւ գրեա՛լ է յօրէնս Տեառն, թէ ամենայն արու որ բանա՛յ զարգանդ՝ սուրբ Տեառն կոչեսցի։
23 ինչպէս գրուած էր Տիրոջ Օրէնքում. «Ամէն արու զաւակ, որ արգանդ է բացում, Տիրոջ համար սուրբ պիտի կոչուի»:
23 Ինչպէս գրուած է Տէրոջը օրէնքին մէջ, թէ՝ «Ամէն արու որ արգանդ կը բանայ՝ Տէրոջը սուրբ ըսուի»,
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2:2323: как предписано в законе Господнем, чтобы всякий младенец мужеского пола, разверзающий ложесна, был посвящен Господу,
2:23  καθὼς γέγραπται ἐν νόμῳ κυρίου ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῶ κυρίῳ κληθήσεται,
2:23. καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) ἐν (in) νόμῳ (unto-a-parcelee) Κυρίου (of-Authority-belonged) ὅτι (which-a-one," Πᾶν ( All ) ἄρσεν ( male ) διανοῖγον ( opening-up-through ) μήτραν ( to-a-womb ," ἅγιον ( hallow-belonged ) τῷ ( unto-the-one ) κυρίῳ ( unto-Authority-belonged ) κληθήσεται , ( it-shall-be-called-unto )
2:23. sicut scriptum est in lege Domini quia omne masculinum adaperiens vulvam sanctum Domino vocabiturAs it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord:
23. ( as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord),
2:23. just as it is written in the law of the Lord, “For every male opening the womb shall be called holy to the Lord,”
As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord:

23: как предписано в законе Господнем, чтобы всякий младенец мужеского пола, разверзающий ложесна, был посвящен Господу,
2:23  καθὼς γέγραπται ἐν νόμῳ κυρίου ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῶ κυρίῳ κληθήσεται,
2:23. sicut scriptum est in lege Domini quia omne masculinum adaperiens vulvam sanctum Domino vocabitur
As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord:
2:23. just as it is written in the law of the Lord, “For every male opening the womb shall be called holy to the Lord,”
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Albert Barnes: Notes on the Bible - 1834
2:23: As it is written ... - Exo 13:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: Every: Exo 13:2, Exo 13:12-15, Exo 22:29, Exo 34:19; Num 3:13, Num 8:16, Num 8:17, Num 18:15
John Gill
2:23 As it is written in the law of the Lord,.... In Ex 13:2.
every male that openeth the womb, shall be called holy to the Lord; that is, devoted and consecrated to him, and so to be redeemed. The reason of this law was this, when God smote all the firstborn of Egypt, he saved the firstborn of Israel; and therefore claimed a right to them, and obliged their parents, excepting the Levites, to redeem them at the price of five shekels, which were about twelve shillings and six pence of our money, and which was given to the Levites: see Ex 13:12 And this law our Lord came under as Mary s firstborn, and as one holy to the Lord; and such a sum of money was now paid for his redemption, who was the great Redeemer of his people: he being made under the law, and in all things subject to it, that he might redeem them from the bondage, curse, and condemnation of it. Now as the tribe of Levi was excepted from this law, it is a clear case, that Mary, though allied to Elisabeth, was not of the tribe of Levi, otherwise her firstborn would not have been subject to it (y),
"An Israelite that comes from a priestess, or from a she Levite, is free, (i.e. from the redemption of the firstborn;) for the thing does not depend on the father, but on the mother, as it is said, that openeth the womb in Israel.
(y) Maimon. Hilch. Biccurim c. 11. sect. 10.
John Wesley
2:23 Ex 13:2.
2:242:24: Եւ տալ պատարա՛գս՝ ըստ ասացելոյն յօրէնս Տեառն, զոյգս տատրակաց, կամ երկուս ձագս աղաւնեաց[1008]։[1008] Ոմանք. Ըստ ասացելոցն յօրէնս։
24 Եւ Տիրոջ Օրէնքում ասուածի համաձայն՝ ընծայ պէտք է տալ մի զոյգ տատրակ կամ աղաւնու երկու ձագ:
24 Տէրոջը օրէնքին մէջ ըսուածին պէս ընծայ տալու՝ զոյգ մը տատրակ կամ աղաւնիի երկու ձագ։
Եւ տալ պատարագս ըստ ասացելոյն յօրէնս Տեառն, զոյգս տատրակաց կամ երկուս ձագս աղաւնեաց:

2:24: Եւ տալ պատարա՛գս՝ ըստ ասացելոյն յօրէնս Տեառն, զոյգս տատրակաց, կամ երկուս ձագս աղաւնեաց[1008]։
[1008] Ոմանք. Ըստ ասացելոցն յօրէնս։
24 Եւ Տիրոջ Օրէնքում ասուածի համաձայն՝ ընծայ պէտք է տալ մի զոյգ տատրակ կամ աղաւնու երկու ձագ:
24 Տէրոջը օրէնքին մէջ ըսուածին պէս ընծայ տալու՝ զոյգ մը տատրակ կամ աղաւնիի երկու ձագ։
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2:2424: и чтобы принести в жертву, по реченному в законе Господнем, две горлицы или двух птенцов голубиных.
2:24  καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῶ νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νοσσοὺς περιστερῶν.
2:24. καὶ (and) τοῦ (of-the-one) δοῦναι (to-have-had-given) θυσίαν (to-a-surging-unto) κατὰ (down) τὸ (to-the-one) εἰρημένον (to-having-had-come-to-be-uttered) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) Κυρίου, (of-Authority-belonged," ζεῦγος ( To-a-couple ) τρυγόνων ( of-spurters ) ἢ ( or ) δύο ( to-two ) νοσσοὺς ( to-nestlings ) περιστερῶν . ( of-lattered-about )
2:24. et ut darent hostiam secundum quod dictum est in lege Domini par turturum aut duos pullos columbarumAnd to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves or two young pigeons:
24. and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
2:24. and in order to offer a sacrifice, according to what is said in the law of the Lord, “a pair of turtledoves or two young pigeons.”
And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons:

24: и чтобы принести в жертву, по реченному в законе Господнем, две горлицы или двух птенцов голубиных.
2:24  καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῶ νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νοσσοὺς περιστερῶν.
2:24. et ut darent hostiam secundum quod dictum est in lege Domini par turturum aut duos pullos columbarum
And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves or two young pigeons:
2:24. and in order to offer a sacrifice, according to what is said in the law of the Lord, “a pair of turtledoves or two young pigeons.”
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Adam Clarke: Commentary on the Bible - 1831
2:24: And to offer a sacrifice - Neither mother nor child was considered as in the Lord's covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed.
A pair of turtle doves, etc. - One was for a burnt-offering, and the other for a sin-offering: see Lev 12:8. The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it.
Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus.
Albert Barnes: Notes on the Bible - 1834
2:24: And to offer a sacrifice ... - Those who were able on such an occasion were required to offer a lamb for a burnt-offering, and a pigeon or a turtle-dove for a sin-offering. If not able to bring a "lamb," then they were permitted to bring two turtle-doves or two young pigeons, Lev 12:6, Lev 12:8.
Turtle-doves - Doves distinguished for having a plaintive and tender voice. By Mary's making this offering she showed her poverty; and our Saviour, by coming in a state of poverty, has shown that it is not dishonorable to be poor. No station is dishonorable where "God" places us. He knows what is best for us, and he often makes a state of poverty an occasion of the highest blessings. If "with" poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels of Golconda or the gold of Mexico. If it be asked why, since the Saviour was pure from any moral defilement in his conception and birth, it was necessary to offer such a sacrifice: why was it necessary that he should be circumcised, since he had no sin, it may be answered:
1. That it was proper to fulfil all righteousness, and to show obedience to the law, Mat 3:15.
2. It was necessary for the future usefulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue or to the temple. He would have had no access to the people, and could not have been regarded as the Messiah.
Both he and Mary, therefore, yielded obedience to the laws of the land, and thus set us an example that we should walk in their steps. Compare the notes at Mat 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: A pair: Lev 12:2, Lev 12:6-8; Co2 8:9
John Gill
2:24 And to offer a sacrifice,.... That is, when the time of purification came, the parents of our Lord brought him from Bethlehem to Jerusalem, to present him in the temple to the Lord as his, and to redeem him; and not only so, but to offer the sacrifice required of child-bed women:
according to that which is said in the law of the Lord, Lev 12:8.
a pair of turtle doves, or two young pigeons: if the person was able, she was to bring a lamb of the first year for a burnt offering; and a young pigeon, or a turtle dove, for a sin offering; but in case of poverty, then the above sufficed, and one of them was for a burnt offering, and the other for a sin offering; which shows not only that the virgin offered for herself a sin offering, being ceremonially unclean, but also her mean estate and poverty, in that she offered the offering of the poorer sort; see Lev 12:6.
John Wesley
2:24 A pair of turtle doves, or two young pigeons - This offering sufficed for the poor. Lev 12:8.
2:252:25: Եւ ահա՝ էր այր մի յԵրուսաղէմ, որոյ անուն էր Սիմէ՛ովն. եւ էր այրն այն արդա՛ր եւ երկիւղա՛ծ, եւ ա՛կն ունէր մխիթարութեանն Իսրայէլի. եւ Հոգի՛ Սուրբ՝ է՛ր ՚ի նմա[1009]։ [1009] Ոմանք. Ահա այր մի էր յԵրուսաղէմ, որոյ անունն էր Սիմէոն։
25 Արդ, Երուսաղէմում Սիմէոն անունով մի մարդ կար, եւ այդ մարդը արդար ու աստուածավախ էր եւ ակնկալում էր Իսրայէլի մխիթարութիւնը. եւ Սուրբ Հոգին էր նրա մէջ:
25 Այն ատեն Երուսաղէմի մէջ մարդ մը կար, որուն անունը Սիմէոն էր. անիկա արդար ու աստուածավախ էր։ Իսրայէլի մխիթարութեանը կը սպասէր ու Սուրբ Հոգին անոր վրայ էր։
Եւ ահա էր այր մի յԵրուսաղէմ, որոյ անուն էր Սիմէովն, եւ էր այրն այն արդար եւ երկիւղած, եւ ակն ունէր մխիթարութեանն Իսրայելի. եւ Հոգի Սուրբ էր ի նմա:

2:25: Եւ ահա՝ էր այր մի յԵրուսաղէմ, որոյ անուն էր Սիմէ՛ովն. եւ էր այրն այն արդա՛ր եւ երկիւղա՛ծ, եւ ա՛կն ունէր մխիթարութեանն Իսրայէլի. եւ Հոգի՛ Սուրբ՝ է՛ր ՚ի նմա[1009]։
[1009] Ոմանք. Ահա այր մի էր յԵրուսաղէմ, որոյ անունն էր Սիմէոն։
25 Արդ, Երուսաղէմում Սիմէոն անունով մի մարդ կար, եւ այդ մարդը արդար ու աստուածավախ էր եւ ակնկալում էր Իսրայէլի մխիթարութիւնը. եւ Սուրբ Հոգին էր նրա մէջ:
25 Այն ատեն Երուսաղէմի մէջ մարդ մը կար, որուն անունը Սիմէոն էր. անիկա արդար ու աստուածավախ էր։ Իսրայէլի մխիթարութեանը կը սպասէր ու Սուրբ Հոգին անոր վրայ էր։
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2:2525: Тогда был в Иерусалиме человек, именем Симеон. Он был муж праведный и благочестивый, чающий утешения Израилева; и Дух Святый был на нем.
2:25  καὶ ἰδοὺ ἄνθρωπος ἦν ἐν ἰερουσαλὴμ ᾧ ὄνομα συμεών, καὶ ὁ ἄνθρωπος οὖτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ ἰσραήλ, καὶ πνεῦμα ἦν ἅγιον ἐπ᾽ αὐτόν·
2:25. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἄνθρωπος (a-mankind,"ἦν (it-was) ἐν (in) Ἰερουσαλὴμ (unto-a-Hierousalem) ᾧ (unto-which) ὄνομα (a-name) Συμεών, (a-Sumeon,"καὶ (and) ὁ (the-one) ἄνθρωπος (a-mankind) οὗτος (the-one-this) δίκαιος (course-belonged) καὶ (and) εὐλαβής, (goodly-taken," προσδεχόμενος ( receiving-toward ) παράκλησιν (to-a-calling-beside) τοῦ (of-the-one) Ἰσραήλ, (of-an-Israel,"καὶ (and) πνεῦμα (a-currenting-to) ἦν (it-was) ἅγιον (hallow-belonged) ἐπ' (upon) αὐτόν: (to-it)
2:25. et ecce homo erat in Hierusalem cui nomen Symeon et homo iste iustus et timoratus expectans consolationem Israhel et Spiritus Sanctus erat in eoAnd behold there was a man in Jerusalem named Simeon: and this man was just and devout, waiting for the consolation of Israel. And the Holy Ghost was in him.
25. And behold, there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel: and the Holy Spirit was upon him.
2:25. And behold, there was a man in Jerusalem, whose name was Simeon, and this man was just and God-fearing, awaiting the consolation of Israel. And the Holy Spirit was with him.
And, behold, there was a man in Jerusalem, whose name [was] Simeon; and the same man [was] just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him:

25: Тогда был в Иерусалиме человек, именем Симеон. Он был муж праведный и благочестивый, чающий утешения Израилева; и Дух Святый был на нем.
2:25  καὶ ἰδοὺ ἄνθρωπος ἦν ἐν ἰερουσαλὴμ ᾧ ὄνομα συμεών, καὶ ὁ ἄνθρωπος οὖτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ ἰσραήλ, καὶ πνεῦμα ἦν ἅγιον ἐπ᾽ αὐτόν·
2:25. et ecce homo erat in Hierusalem cui nomen Symeon et homo iste iustus et timoratus expectans consolationem Israhel et Spiritus Sanctus erat in eo
And behold there was a man in Jerusalem named Simeon: and this man was just and devout, waiting for the consolation of Israel. And the Holy Ghost was in him.
2:25. And behold, there was a man in Jerusalem, whose name was Simeon, and this man was just and God-fearing, awaiting the consolation of Israel. And the Holy Spirit was with him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-27: Некоторый человек, по имени Симеон ("услышание"), под особым действием Духа Божия, пришел в это время в храм и, взявши Иисуса в объятия, благословил Бога. - Праведный - см. I, 6. - Благочестивый - (eulabhV), т. е. имеющий в душе страх Божий и чистую совесть (ср. Евр V, 7: и сл.). - Утешения Израилева. В Талмуде Мессия часто называется "утешением" (Менахем). Здесь также, очевидно, этот термин означает лицо Мессии. - Дух Святый был на нем. Очевидно, евангелист видит в Симеоне пророка, потому что в пророках пребывал Дух Святый (2Пет. I, 21). Этот Дух и внушил Симеону, что он не увидит смерти, т. е. не умрет, пока не увидит Мессию Господнего, т. е. Помазанника Господнего. По преданию, хотя сообщаемому довольно поздним церковным историком (Никифором Каллистом 10-го в. Кн. I гл. XII), Симеон, бывший в числе 70-ти переводчиков Ветхого Завета, получил это обещание от Духа Св. в тот момент, когда его постигло сомнение относительно пророчества Исаии о рождении Еммануила от Девы. Хотя, конечно, он не мог быть в числе тех 70-ти переводчиков, которые переводили Библию с евр. на греческий язык в 271: г. до Р. X. и к каким причисляет его вышеназванный историк, тем не менее и он мог участвовать в переводе пророческих книг, которые, по исследованию ученых, были переведены на греческий язык незадолго до Р. Х. - По вдохновению, т. е. по особому побуждению пребывавшего на нем Св. Духа. - Родители. Хотя Иосиф не мог носить этого имени по отношению ко Христу, однако евангелист все же называет и его "родителем" Христа, следуя обычному наименованию, какое Иосифу и Марии дано было в народе. - Чтобы совершить над Ним законный обряд - правильнее: "чтобы совершить по обычаю, как закон повелевал совершать (о нем - peri autou относится не к слову "Иисус", а к выражению t. poihsai - совершить). - Он - точнее: "и он с своей стороны (kai autoV)": родительница также несла Иисуса на руках в объятиях. Поэтому издревле св. Симеон называется "Богоприимцем". - Благословил Бога, т. е. возблагодарил Его за то, что Он дал ему увидеть Мессию, Которого он узнал в храме, конечно, по особому озарению пребывавшего на нем Духа Святого.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. 26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. 27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word: 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel. 33 And Joseph and his mother marvelled at those things which were spoken of him. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with a husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. 39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

Even when he humbles himself, still Christ has honour done him to balance the offence of it. That we might not be stumbled at the meanness of his birth, angels then did him honour; and now, that we may not be offended at his being presented in the temple, like other children born in sin, and without any manner of solemnity peculiar to him, but silently, and in the crowd of other children, Simeon and Anna now do him honour, by the inspiration of the Holy Ghost.

I. A very honourable testimony is borne to him by Simeon, which was both a reputation to the child and an encouragement to the parents, and might have been a happy introduction of the priests into an acquaintance with the Saviour, if those watchmen had not been blind. Now observe here,

1. The account that is given us concerning this Simeon, or Simon. He dwelt now in Jerusalem, and was eminent for his piety and communion with God. Some learned men, who have been conversant with the Jewish writers, find that there was at this time one Simeon, a man of great note in Jerusalem, the son of Hillel, and the first to whom they gave the title of Rabban, the highest title that they gave to their doctors, and which was never given but to seven of them. He succeeded his father Hillel, as president of the college which his father founded, and of the great Sanhedrim. The Jews say that he was endued with a prophetical spirit, and that he was turned out of his place because he witnessed against the common opinion of the Jews concerning the temporal kingdom of the Messiah; and they likewise observe that there is no mention of him in their Mishna, or book of traditions, which intimates that he was no patron of those fooleries. One thing objected against this conjecture is that at this time his father Hillel was living, and that he himself lived many years after this, as appears by the Jewish histories; but, as to that, he is not here said to be old; and his saying, Now let thy servant depart intimates that he was willing to die now, but does not conclude that therefore he did die quickly. St. Paul lived many years after he had spoken of his death as near, Acts xx. 25. Another thing objected is that the son of Simeon was Gamaliel, a Pharisee, and an enemy to Christianity; but, as to that, it is no new thing for a faithful lover of Christ to have a son a bigoted Pharisee.

The account given of him here is, (1.) That he was just and devout, just towards men and devout towards God; these two must always go together, and each will befriend the other, but neither will atone for the defect of the other. (2.) That he waited for the consolation of Israel, that is, for the coming of the Messiah, in whom alone the nation of Israel, that was now miserably harassed and oppressed, would find consolation. Christ is not only the author of his people's comfort, but the matter and ground of it, the consolation of Israel. He was long a coming, and they who believed he would come continued waiting, desiring his coming, and hoping for it with patience; I had almost said, with some degree of impatience waiting till it came. He understood by books, as Daniel, that the time was at hand, and therefore was now more than ever big with expectation of it. The unbelieving Jews, who still expect that which is already come, use it as an oath, or solemn protestation, As ever I hope to see the consolation of Israel, so and so it is. Note, The consolation of Israel is to be waited for, and it is worth waiting for, and it will be very welcome to those who have waited for it, and continue waiting. (3.) The Holy Ghost was upon him, not only as a Spirit of holiness, but as a Spirit of prophecy; he was filled with the Holy Ghost, and enabled to speak things above himself. (4.) He had a gracious promise made him, that before he died he should have a sight of the Messiah, v. 26. He was searching what manner of time the Spirit of Christ in the Old-Testament prophets did signify, and whether it were not now at hand; and he received this oracle (for so the word signifies), that he should not see death before he had seen the Messiah, the Lord's Anointed. Note, Those, and those only, can with courage see death, and look it in the face without terror, that have had by faith a sight of Christ.

2. The seasonable coming of Simeon into the temple, at the time when Christ was presented there, v. 27. Just then, when Joseph and Mary brought in the child, to be registered as it were in the church-book, among the first-born, Simeon came, by direction of the Spirit, into the temple. The same Spirit that had provided for the support of his hope now provided for the transport of his joy. It was whispered in his ear, "Go to the temple now, and you shall see what you have longed to see." Note, Those that would see Christ must go to his temple; for there The Lord, whom ye seek, shall suddenly come to meet you, and there you must be ready to meet him.

3. The abundant satisfaction wherewith he welcomed this sight: He took him up in his arms (v. 28), he embraced him with the greatest affection imaginable, laid him in his bosom, as near his heart as he could, which was as full of joy as it could hold. He took him up in his arms, to present him to the Lord (so some think), to do either the parent's part or the priest's part; for divers of the ancients say that he was himself a priest. When we receive the record which the gospel gives us of Christ with a lively faith, and the offer it makes us of Christ with love and resignation, then we take Christ in our arms. It was promised him that he should have a sight of Christ; but more is performed than was promised: he has him in his arms.

4. The solemn declaration he made hereupon: He blessed God, and said, Lord, now let thou thy servant depart in peace, v. 29-32.

(1.) He has a pleasant prospect concerning himself, and (which is a great attainment) is got quite above the love of life and fear of death; nay, he is arrived at a holy contempt of life, and desire of death: "Lord, now let thou thy servant depart, for mine eyes have seen the salvation I was promised a sight of before I died." Here is, [1.] An acknowledgment that God had been as good as his word; there has not failed one tittle of his good promises, as Solomon owns, 1 Kings viii. 56. Note, Never any that hoped in God's word were made ashamed of their hope. [2.] A thanksgiving for it. He blessed God that he saw that salvation in his arms which many prophets and kings desired to see, and might not. [3.] A confession of his faith, that the child in his arms was the saviour, the Salvation itself; thy salvation, the salvation of thine appointing, the salvation which thou has prepared with a great deal of contrivance. And, while it has been thus long in the coming, it hath still been in the preparing. [4.] It is a farewell to this world: "Now let thy servant depart; now mine eyes have been blessed with this sight, let them be closed, and see no more in this world." The eye is not satisfied with seeing (Eccl. i. 8), till it hath seen Christ, and then it is. What a poor thing doth this world look to one that hath Christ in his arms and salvation in his eye! Now adieu to all my friends and relations, all my enjoyments and employments here, even the temple itself. [5.] It is a welcome to death: Now let thy servant depart. Note, Death is a departure, the soul's departure out of the body, from the world of sense to the world of spirits. We must not depart till God give us our discharge, for we are his servants and must not quit his service till we have accomplished our time. Moses was promised that he should see Canaan, and then die; but he prayed that this word might be altered, Deut. iii. 24, 25. Simeon is promised that he should not see death till he had seen Christ; and he is willing to construe that beyond what was expressed, as an intimation that, when he had seen Christ, he should die: Lord, be it so, saith he, now let me depart. See here, First, How comfortable the death of a good man is; he departs as God's servant from the place of his toil to that of his rest. He departs in peace, peace with God, peace with his own conscience; in peace with death, well-reconciled to it, well-acquainted with it. He departs according to God's word, as Moses at the word of the Lord (Deut. xxxiv. 5): the word of precept, Go up and die; the word of promise, I will come again and receive you to myself. Secondly, What is the ground of this comfort? For mine eyes have seen thy salvation. This bespeaks more than a great complacency in the sight, like that of Jacob (Gen. xlvi. 30), Now let me die, since I have seen thy face. It bespeaks a believing expectation of a happy state on the other side death, through this salvation he now had a sight of, which not only takes off the terror of death, but makes it gain, Phil. i. 21. Note, Those that have welcomed Christ may welcome death.

(2.) He has a pleasant prospect concerning the world, and concerning the church. This salvation shall be,

[1.] A blessing to the world. It is prepared before the face of all people, not to be hid in a corner, but to be made known; to be a light to lighten the Gentiles that now sit in darkness: they shall have the knowledge of him, and of God, and another world through him. This has reference to Isa. xlix. 6, I will give thee for a light to the Gentiles; for Christ came to be the light of the world, not a candle in the Jewish candlestick, but the Sun of righteousness.

[2.] A blessing to the church: the glory of thy people Israel. It was an honour to the Jewish nation that the Messiah sprang out of one of their tribes, and was born, and lived, and died, among them. And of those who were Israelites indeed of the spiritual Israel, he was indeed the glory, and will be so to eternity, Isa. lx. 19. They shall glory in him. In the Lord shall all the seed of Israel be justified and shall glory, Isa. xlv. 25. When Christ ordered his apostles to preach the gospel to all nations, therein he made himself a light to lighten the Gentiles; and when he added, beginning at Jerusalem, he made himself the glory of his people Israel.

5. The prediction concerning this child, which he delivered, with his blessing, to Joseph and Mary. They marvelled at those things which were still more and more fully and plainly spoken concerning this child, v. 33. And because they were affected with, and had their faith strengthened by, that which was said to them, here is more said to them.

(1.) Simeon shows them what reason they had to rejoice; for he blessed them (v. 34), he pronounced them blessed who had the honour to be related to this child, and were entrusted with the bringing him up. He prayed for them, that God would bless them, and would have others do so too. They had reason to rejoice, for this child should be, not only a comfort and honour to them, but a public blessing. He is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptosin kai anastasin--for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again.

(2.) He shows them likewise what reason they had to rejoice with trembling, according to the advice given of old, with reference to the Messiah's kingdom, Ps. ii. 11. Lest Joseph, and Mary especially, should be lifted up with the abundance of the revelations, here is a thorn in the flesh for them, an allay to their joy; and it is what we sometimes need.

[1.] It is true, Christ shall be a blessing to Israel; but there are those in Israel whom he is set for the fall of, whose corruptions will be provoked, who will be prejudiced and enraged against him, and offended, and whose sin and ruin will be aggravated by the revelation of Jesus Christ; many who will extract poison to themselves out of the balm of Gilead, and split their souls on the Rock of salvation, to whom this precious Foundation-stone will be a stone of stumbling. This refers to that prophecy (Isa. viii. 14, 15), He shall be for a sanctuary to some, and yet for a snare to others, 1 Pet. ii. 7, 8. Note, As it is pleasant to think how many there are to whom Christ and his gospel are a savour of life unto life, so it is sad to think how many there are to whom it is a savour of death unto death. He is set for a sign, to be admired by some, but by others, by many, spoken against. He had many eyes upon him, during the time of his public ministry, he was a sign, but he had many tongues against him, the contradiction and reproach of sinners, he was continually cavilled at and abused; and the effects of this will be that the thoughts of many hearts will be revealed (v. 35), that is, upon this occasion, men will show themselves, will discover, and so distinguish, themselves. The secret good affections and dispositions in the minds of some will be revealed by their embracing Christ, and closing with him; the secret corruptions and vicious dispositions of others, that otherwise would never have appeared so bad, will be revealed by their enmity to Christ and their rage against him. Men will be judged of by the thoughts of their hearts, their thoughts concerning Christ; are they for him, or are they for his adversaries? The word of God is a discerner of the thoughts and intents of the heart, and by it we are discovered to ourselves, and shall be judged hereafter.

[2.] It is true, Christ shall be a comfort to his mother; but be not thou too proud of it, for a sword shall pass through thine own soul also. He shall be a suffering Jesus; and, First, "Thou shalt suffer with him, by sympathy, more than any other of his friends, because of the nearness of thy relation, and strength of affection, to him." When he was abused, it was a sword in her bones. When she stood by his cross, and saw him dying, we may well think her inward grief was such that it might truly be said, A sword pierced through her soul, it cut her to the heart. Secondly, Thou shalt suffer for him. Many understand it as a prediction of her martyrdom; and some of the ancients say that it had its accomplishment in that. Note, In the midst of our greatest delights and advancements in this world, it is good for us to know that bonds and afflictions abide us.

II. He is taken notice of by one Anna, or Ann, a prophetess, that one of each sex might bear witness to him in whom both men and women are invited to believe, that they may be saved. Observe,

1. The account here given of this Anna, who she was. She was, (1.) A prophetess; the Spirit of prophecy now began to revive, which had ceased in Israel above three hundred years. Perhaps no more is meant than that she was one who had understanding in the scriptures above other women, and made it her business to instruct the younger women in the things of God. Though it was a very degenerate age of the church, yet God left not himself without witness. (2.) She was the daughter of Phanuel; her father's name (says Grotius) is mentioned, to put us in mind of Jacob's Phanuel, or Penuel (Gen. xxxii. 30), that now the mystery of that should be unfolded, when in Christ we should as it were see God face to face, and our lives be preserved; and her name signifies gracious. (3.) She was of the tribe of Asher, which was in Galilee; this, some think, is taken notice of to refute those who said, Out of Galilee ariseth no prophet, when no sooner did prophecy revive but it appeared from Galilee. (4.) She was of a great age, a widow of about eighty-four years; some think she had now been eighty-four years a widow, and then she must be considerably above a hundred years old; others, rather than suppose that a woman so very old should be capable of fasting and praying as she did, suppose that she was only eighty-four years of age, and had been long a widow. Though she was a young widow, and had lived with her husband but seven years, yet she never married again, but continued a widow to her dying day, which is mentioned to her praise. (5.) She was a constant resident in or at least attendant on the temple. Some think she had lodgings in the courts of the temple, either in an alms-house, being maintained by the temple charities; or, as a prophetess, she was lodged there, as in a proper place to be consulted and advised with by those that desired to know the mind of God; others think her not departing from the temple means no more, than that she was constantly there at the time of divine service: when any good work was to be done, she was ready to join in it. It is most probable she had an apartment of her own among the out-buildings of the temple; and, besides her constant attendance on the public worship, abounded in private devotions, for she served God with fastings and prayers night and day: having no secular business to employ herself in, or being past it, she gave up herself wholly to her devotions, and not only fasted twice in the week, but always lived a mortified life, and spent that time in religious exercises which others spent in eating and drinking and sleeping; she not only observed the hours of prayer, but prayed night and day; was always in a praying frame, lived a life of prayer, gave herself to prayer, was frequent in ejaculations, large in solemn prayers, and very particular in her intercessions. And in these she served God; that was it that put a value upon them and an excellency in to them. The Pharisees fasted often, and made long prayers, but they served themselves, and their own pride and covetousness, in their fastings and prayers; but this good woman not only did that which was good, but did it from a good principle, and with a good end; she served God, and aimed at his honour, in fasting and praying. Note, [1.] Devotion is a thing we ought to be constant in; other duties are in season now and then, but we must pray always. [2.] It is a pleasant sight to see aged Christians abounding in acts of devotion, as those that are not weary of well-doing, that do not think themselves above these exercises, or past them, but that take more and more pleasure in them, and see more and more need of them, till they come to heaven. [3.] Those that are diligent and faithful in improving the light and means they have shall have further discoveries made them. Anna is now at length abundantly recompensed for her attendance so many years in the temple.

2. The testimony she bore to our Lord Jesus (v. 38): She came in at that instant when the child was presented, and Simeon discoursed concerning him; she, who was so constant to the temple, could not miss the opportunity.

Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps like him, wishing now to depart in peace. Note, Those to whom Christ is made known have reason enough to give thanks to the Lord for so great a favour; and we should be excited to that duty by the praises and thanksgivings of others; why should not we give thanks likewise, as well as they? Anna concurred with Simeon, and helped to make up the harmony. She confessed unto the Lord (so it may be read); she made an open profession of her faith concerning this child.

(2.) She, as a prophetess, instructed others concerning him: She spoke of him to all them that believed the Messiah would come, and with him looked for redemption in Jerusalem. Redemption was the thing wanted, waited for, and wished for; redemption in Jerusalem, for thence the word of the Lord was to go forth, Isa. ii. 3. Some there were in Jerusalem that looked for redemption; yet but a few, for Anna, it should seem, had acquaintance with all them that were joint-expectants with her of the Messiah; she knew where to find them, or they where to find her, and she told them all the good news, that she had seen the Lord; and it was great news, this of his birth now, as afterwards that of his resurrection. Note, Those that have an acquaintance with Christ themselves should do all they can to bring others acquainted with him.

Lastly, Here is a short account of the infancy and childhood of our Lord Jesus.

1. Where he spent it, v. 39. When the ceremony of presenting the child, and purifying the mother, was all over, they returned into Galilee. Luke relates no more concerning them, till they were returned into Galilee; but it appears by St. Matthew's gospel (ch. ii.) that from Jerusalem they returned to Bethlehem, where the wise men of the east found them, and there they continued till they were directed to flee into Egypt, to escape the malice and rage of Herod; and, returning thence when Herod was dead, they were directed to go to their old quarters in Nazareth, whence they had been perhaps some years absent. It is here called their own city, because there they had lived a great while, and their relations were there. He was ordered further from Jerusalem, because his kingdom and priesthood were to have no affinity with the present government of the Jewish church or state. He is sent into a place of obscurity and reproach; for in this, as in other things, he must humble himself and make himself of no reputation.

2. How he spent it, v. 40. In all things it behoved him to be made like unto his brethren, and therefore he passed through infancy and childhood as other children did, yet without sin; nay, with manifest indications of a divine nature in him. As other children, he grew in stature of body, and the improvement of understanding in his human soul, that his natural body might be a figure of his mystical body, which, though animated by a perfect spirit, yet maketh increase of itself till it comes to the perfect man, Eph. iv. 13, 16. But, (1.) Whereas other children are weak in understanding and resolution, he was strong in spirit. By the Spirit of God his human soul was endued with extraordinary vigour, and all his faculties performed their offices in an extraordinary manner. He reasoned strongly, and his judgment was penetrating. (2.) Whereas other children have foolishness bound in their hearts, which appears in what they say or do, he was filled with wisdom, not by any advantages of instruction and education, but by the operation of the Holy Ghost; every thing he said and did was wisely said, and wisely done, above his years. (3.) Whereas other children show that the corruption of nature is in them, and the tares of sin grow up with the wheat of reason, he made it appear that nothing but the grace of God was upon him (the wheat sprang up without tares), and that, whereas other children are by nature children of wrath, he was greatly beloved, and high in the favour of God; that God loved him, and cherished him, and took a particular care of him.
Adam Clarke: Commentary on the Bible - 1831
2:25: And, behold, there was a man in Jerusalem - This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the Ab or president of the grand Sanhedrin.
The same man was just - He steadily regulated all his conduct by the law of his God: and devout - he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word ευλαβης, signifies also a person of good report - one well received among the people, or one cautious and circumspect in matters of religion; from ευ, well, and λαμβανω, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph.
Several excellent MSS. read ευσεβης, pious or godly, from ευ, well, and σεβομαι, I worship; one who worships God well, i.e. in spirit and in truth.
Waiting for the consolation of Israel - That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot.
The Holy Ghost was upon him - He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High.
Albert Barnes: Notes on the Bible - 1834
2:25: Whose name was Simeon - Some have supposed that this Simeon was a son of the famous "Hillel," a distinguished teacher in Jerusalem, and president of the Sanhedrin; but nothing is certainly known of him but what is here related. He was an aged man, of distinguished piety and reputation, and was anxiously expecting the coming of the Messiah. Such an "old age" is especially honorable. No spectacle is more sublime than an old man of piety and high character looking for the appearing of the Lord, and patiently waiting for the time to come when he may be blessed with the sight of his Redeemer.
Just - Righteous before God and man; approved by God as a righteous man, and discharging faithfully his duty to man.
Devout - This word means "a religious man," or a "pious" man. The original expresses the idea of "good reputation, well received," or of high standing among the people.
Waiting for the consolation of Israel - That is, waiting for the "Messiah," who is called "the consolation of Israel" because he would give comfort to them by his appearing. This term was often applied to the Messiah before he actually appeared. It was common to swear, also, by "the consolation of Israel" - that is, by the Messiah about to come. See Lightfoot on this place.
The Holy Ghost ... - He was a holy man, and was "divinely inspired" respecting the Messiah about to appear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: just: Luk 1:6; Gen 6:9; Job 1:1, Job 1:8; Dan 6:22, Dan 6:23; Mic 6:8; Act 10:2, Act 10:22, Act 24:16; Tit 2:11-14
waiting: Luk 2:38; Isa 25:9, Isa 40:1; Mar 15:43
Holy Ghost: Luk 1:41, Luk 1:67; Num 11:25, Num 11:29; Pe2 1:21
Geneva 1599
2:25 (5) And, behold, there was a man in Jerusalem, whose name [was] Simeon; and the same man [was] just and devout, waiting for the consolation of Israel: and the (i) Holy Ghost was upon him.
(5) Simeon openly in the temple foretells the death of the coming of Messiah, of the casting out of the greatest part of Israel, and of the calling of the Gentiles.
(i) He was endued with the gifts of the Holy Spirit, and this is said using the figure of speech metonymy.
John Gill
2:25 And behold there was a man in Jerusalem,.... Not in Nazareth, or Bethlehem, but in Jerusalem, the metropolis of the nation: one that lived there, was an inhabitant of that city, and a person of fame and note. So Joseph ben Jochanan is called (z) a man of Jerusalem, an inhabitant of that place:
whose name was Simeon; not Simeon, "the just", the last of the men of the great synagogue, of whom the Jews often make mention (a); though this Simeon bears the same character, yet could not be he; because he was not only an high priest, which, if this man had been, would doubtless have been mentioned; but also lived some years before this time. Many have thought, that this was Rabban Simeon, the son of Hillell, who was president of the sanhedrim forty years; and in which office this his son succeeded him; and which Simeon was the father of Gamaliel, the master of the Apostle Paul, of whom the Jewish chronologer thus writes (b):
"Rabban Simeon, the son of Hillell the old, received from his father, and was appointed president after his father; but the time of the beginning of his presidentship I do not find in any authors:
and a little after,
"Rabban Simeon, the son of Hillell, is the first that is called by the name of Rabban.
There are some things which seem to agree with, and favour this thought; for certain it is, that Christ was born in his time, whilst he was living: so the above writer says (c), after he had observed, that "Jesus of Nazareth was born at Bethlehem Judah, a parsa and a half from Jerusalem, in the year 3761 of the creation, and in the 42nd year of Caesar Augustus; that, according to this computation, his birth was in the days of Rabban Simeon, the son of Hillell.
And it is worthy of notice also, what another genealogical writer of theirs says (d), that "Rabban Simeon, the son of old Hillell, the prince, or president of Israel, as his father was, as it is in Sabbat, c. 1. is not "mentioned in the Misna."
Which looks as if he was not a favourer of the traditions of the elders, nor in great esteem with the Jews, that they ascribe none of them to him; yea, it may be observed, that he is entirely left out in the account of the succession of the fathers of tradition, in the tract called Pirke Abot; which is somewhat extraordinary, when he was the son of one, and the father of another of so much note among them. One would be tempted to think, that such a neglect of him, should spring from ill will to him, on account of his professing Jesus of Nazareth to be the Messiah. But there are other things which do not so well accord, as that this Simeon lived some years after the birth of Christ; whereas our Simeon seems to be in the decline of life, and just ready to depart: as also, that he was prince of Israel, or president of the sanhedrim, after this; which it is not likely he should, after such a confession of Jesus being the Messiah: likewise, seeing that his son Gamaliel was brought up a Pharisee: to which last Dr. Lightfoot replies, that holy fathers have some times wicked children; and that it was thirty years from Simeon's acknowledging Christ, to Gamaliel's education of Paul, or little less; and so much time might wear out the notice of his father's action, if he had taken any notice of it, especially his father dying shortly after he had made so glorious a confession; but his last observation is an objection to him. Upon the whole, it must be left uncertain and undetermined who he was:
and the same man was just and devout; he was a holy good man in his life and conversation; he was one that feared God, and avoided evil; he was righteous before men, and devout towards God, and exercised a conscience void, of offence to both:
waiting for the consolation of Israel; that is, the Messiah; for this was one of his names with the Jews, who sometimes style him, "the comforter": for so they report (e) that "there are some that say his name is Menachen the comforter; as it is said, "because the comforter that should relieve my soul is far from me". Lam 1:16.
And again (f), It is observed, that "the name of the Messiah is Menachem, the comforter; and Menachem, by "gematry", or numerically, is the same with Tzemach, the branch, Zech 3:8.
And so they often call him by the name of the "consolation": , which Dr. Lightfoot renders, "so let me see the consolation", but should be rendered, "may I never see the consolation", was a common form of swearing among them; and used much by R. Simeon ben Shetach, who lived before the times of Christ, of which there are several instances (g):
"says R. Juda ben Tabai, "may I never see the consolation", if I have not slain a false witness. Says R. Simeon ben Shetach, to him, "may I never see the consolation", if thou hast not shed innocent blood.
The gloss (h) on it is,
"it is a light word, (the form) of an oath, in short language; as if it was said, may I never see the consolations of Zion, if he has not done this.
Again (i),
"says R. Simeon Ben Shetach, "may I never see the consolation", if I did not see one run after his companion, into a desolate place, &c.
Now they might easily collect this name of the Messiah, from several passages of Scripture, which speak of God's comforting his people, at the time of redemption by the Messiah; and particularly, from its being part of his work and office, to comfort them that mourn, for which he was anointed by the Spirit of the Lord, Is 61:1. And when he is called here, "the consolation of Israel", it is not to be understood of the whole Jewish nation; for he was so far from being a comfort to them, as such, that through their corruption and wickedness, he came not to send peace, but a sword; and to set at variance the nearest relations and friends among themselves; and through their unbelief and rejection of him, wrath came upon them to the uttermost: but of the true and spiritual Israel of God, whom he has chosen, redeemed, and calls, whether of Jews or Gentiles; his own special and peculiar people, the heirs of promise; and who are often mourners in Zion, and being frequently disconsolate on account of sin, the temptations of Satan, and the hidings of God's face, stand in need of consolation from him: and in him there is what is always matter and ground of consolation; as in his person, he being the mighty God, and so able to save to the uttermost; in his blood, which speaks peace and pardon, and cleanses from all sin; in his righteousness, which is pure and perfect, and justifies from all iniquity, in his sacrifice, which expiates all the transgressions of his people; in his fulness, which is sufficient to supply all their wants; and in his power, by which he is able to keep them from falling, and to present them faultless before God. And he does often comfort them by his Spirit, by his word, and ordinances, by the promises of his Gospel, by the discoveries of pardoning grace, through his blood, and by his gracious presence: nor are his consolations small, but large and abundant, strong, solid, and everlasting. Now for the Messiah under this character, Simeon was waiting, hoping in a little time to see him; since he knew, both by the prophecies of the Old Testament, particularly by Daniel's weeks, and, by divine revelation, that the time was just at hand for his coming,
and the Holy Ghost was upon him; not in a common and ordinary way, as he is upon all that are called by grace, as a Spirit of regeneration and sanctification: and as he was upon many others, who at this time were waiting and looking for the Messiah, as well as he; but in an extraordinary way, as a spirit of prophecy: for though prophecy had ceased among the Jews, from the times of Malachi, yet upon the conception and birth of Christ, it now returned; as to Zacharias, Elisabeth, and the virgin Mary, and here to Simeon, as is clear from what follows,
(z) Pirke Abot. sect 4. 5. (a) Pirke Abot, sect. 2. T. Bab. Yoma, fol, 69. 1. T. Hieros. Yoma, 3. & 43. 3. (b) Ganz. Tzemach David, par. 1. fol. 25. 1. (c) Ib. par. 2. fol. 14. (d) Juchasin, fol. 66. 2. (e) T. Bab. Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 1. T. Hieros. Beracot, fol. 5. 1. (f) Kimchi in Zech. iii. 8. (g) T. Bab. Chagiga, fol. 16. 2. & Maccot, fol. 5. 2. (h) Tosaphot in Chagiga ib. (i) T. Bab. Sanhedrin, fol. 37. 2. & Shebout, fol. 34. 1. Vid. & Cetubot, fol. 67. 1. & Echa Rabbati, fol. 49. 2.
John Wesley
2:25 The consolation of Israel - A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. The Holy Ghost was upon him - That is, he was a prophet.
Robert Jamieson, A. R. Fausset and David Brown
2:25 just--upright in his moral character.
devout--of a religious frame of spirit.
waiting for the consolation of Israel--a beautiful title of the coming Messiah, here intended.
the Holy Ghost was--supernaturally.
upon him--Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events.
2:262:26: Եւ էր նորա հրաման առեալ ՚ի Հոգւոյն Սրբոյ՝ մի՛ տեսանել զմահ, մինչեւ տեսցէ զՕծեալն Տեառն։
26 Եւ Սուրբ Հոգուց հրամայուած էր իրեն մահ չտեսնել, մինչեւ որ տեսնէր Տիրոջ Օծեալին:
26 Անոր յայտնուած էր Սուրբ Հոգիէն թէ մահ պիտի չտեսնէ, մինչեւ Տէրոջը Օծեալը տեսնէ։
Եւ էր նորա հրաման առեալ ի Հոգւոյն Սրբոյ մի՛ տեսանել զմահ, մինչեւ տեսցէ զՕծեալն Տեառն:

2:26: Եւ էր նորա հրաման առեալ ՚ի Հոգւոյն Սրբոյ՝ մի՛ տեսանել զմահ, մինչեւ տեսցէ զՕծեալն Տեառն։
26 Եւ Սուրբ Հոգուց հրամայուած էր իրեն մահ չտեսնել, մինչեւ որ տեսնէր Տիրոջ Օծեալին:
26 Անոր յայտնուած էր Սուրբ Հոգիէն թէ մահ պիտի չտեսնէ, մինչեւ Տէրոջը Օծեալը տեսնէ։
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2:2626: Ему было предсказано Духом Святым, что он не увидит смерти, доколе не увидит Христа Господня.
2:26  καὶ ἦν αὐτῶ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν κυρίου.
2:26. καὶ (And) ἦν (it-was) αὐτῷ (unto-it) κεχρηματισμένον (having-had-come-to-be-afforded-to) ὑπὸ (under) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) μὴ (lest) ἰδεῖν (to-have-had-seen) θάνατον (to-a-death) πρὶν (ere) [ἢ] "[or]"ἂν (ever) ἴδῃ (it-might-have-had-seen) τὸν (to-the-one) χριστὸν (to-Anointed) Κυρίου. (of-Authority-belonged)
2:26. et responsum acceperat ab Spiritu Sancto non visurum se mortem nisi prius videret Christum DominiAnd he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord.
26. And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord’s Christ.
2:26. And he had received an answer from the Holy Spirit: that he would not see his own death before he had seen the Christ of the Lord.
And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord' s Christ:

26: Ему было предсказано Духом Святым, что он не увидит смерти, доколе не увидит Христа Господня.
2:26  καὶ ἦν αὐτῶ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν κυρίου.
2:26. et responsum acceperat ab Spiritu Sancto non visurum se mortem nisi prius videret Christum Domini
And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord.
2:26. And he had received an answer from the Holy Spirit: that he would not see his own death before he had seen the Christ of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:26: It was revealed unto him - He was divinely informed, κεχρηματισμενον - he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit.
He should not see death - They that seek shall find: it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it.
The Lord's Christ - Rather, the Lord's anointed. That prophet, priest, and king, who was typified by so many anointed persons under the old covenant; and who was appointed to come in the fullness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See the note on Luk 2:11.
Albert Barnes: Notes on the Bible - 1834
2:26: And it was Rev_ealed unto him - In what way this was done we are not informed. Sometimes a Revelation was made by a dream, at others by a voice, and at others by silent suggestion. All we know of this is that it was by the Holy Spirit.
Not see death - Should not die. To "see" death and to "taste" of death, was a common way among the Hebrews of expressing death itself. Compare Psa 89:48.
The Lord's Christ - Rather "the Lord's Anointed." The word "Christ" means "anointed," and it would have been better to use that word here. To an aged man who had been long waiting for the Messiah, how grateful must have been this Revelation - this solemn assurance that the Messiah was near! But this Revelation is now given to every man, that he need not taste of death until, by the eye of faith, he may see the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world, and he is not willing that any should die foRev_er. To us also it will be as great a privilege in our dying hours to have seen Christ by faith as it was to Simeon. It will be the only thing that can support us then - the only thing that will enable us to depart in peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: it: Psa 25:14; Amo 3:7
see death: Ιδειν τον θανατον, to see death, is a Hebraism for to die, exactly corresponding to יראה מות. Psa 89:49; Luk 9:27; Psa 89:48; Joh 8:51; Heb 11:5
the Lord's: Psa 2:2, Psa 2:6; Isa 61:1; Dan 9:24-26; Joh 1:41, Joh 4:29, Joh 20:31; Act 2:36, Act 9:20; Act 10:38, Act 17:3; Heb 1:8, Heb 1:9
John Gill
2:26 And it was revealed unto him by the Holy Ghost,.... Not in a dream, as the wise men were warned, nor by an angel, as Joseph, nor by a voice from heaven, which the Jews call "Bath Kol", but by the inspiration of the Holy Ghost, enlightening his understanding, and impressing on his mind:
that he should not see death; an Hebraism, see it in Ps 89:48 the same with the phrase, "to taste death", elsewhere used; and the sense is, as the Ethiopic version renders it, "that he should not die"; or as the Persic version, "that his death should not be"; as yet: he should live some time longer; nor should that messenger be sent to remove him, though a man in years, out of time into eternity,
before he had seen the Lord's Christ: with his bodily eyes: for he had seen him with an eye of faith already, and in the promise, as Abraham had; and in the types and sacrifices of the law, as the rest of believers under the Old Testament. The Messiah is called the Lord's Christ, referring to Ps 2:2 because he was anointed by Jehovah, the Father, and with Jehovah, the Spirit; with the Holy Ghost, the oil of gladness, to be prophet, priest, and king, in the Lord's house. So the Messiah is by the Targumist called, the Messiah of Jehovah, or Jehovah's Messiah; that is as here, the Lord's Christ: thus in the Targum on Is 4:2 it is said,
"in that time, , "Jehovah's Messiah", shall be for joy and for glory.
And on Is 28:5 the paraphrase is,
"at that time, , "the Messiah of the Lord" of hosts shall be for a crown of joy, and for a diadem of praise to the rest of his people.
Compare these paraphrases with what is said of Christ, in Lk 2:32. "The glory of thy people Israel"; Simeon's language exactly agrees with the Targumist. The Persic version adds, "and with this hope he passed his time, or age, and became very old and decrepit."
Robert Jamieson, A. R. Fausset and David Brown
2:26 revealed by the Holy Ghost--implying, beyond all doubt, the personality of the Spirit.
should see not death till he had seen--"sweet antithesis!" [BENGEL]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.
2:272:27: Եւ ե՛կն Հոգւովն ՚ի տաճարն։ Եւ իբրեւ ածին ծնօղքն զմանուկն Յիսուս, առնել նոցա ըստ սովորութեան օրինացն ՚ի վերայ նորա.
27 Նա Հոգով առաջնորդուած՝ եկաւ տաճարը, եւ երբ ծնողները բերին Յիսուս մանկանը՝ նրա վրայ կատարելու ինչ որ օրէնքի սովորութեան համաձայն էր,
27 Ան ալ Հոգիով տաճարը եկաւ։ Ու երբ ծնողքը բերին Յիսուս մանուկը, որպէս զի օրէնքին սովորութեանը պէս անոր համար ընեն,
Եւ եկն Հոգւովն ի տաճարն. եւ իբրեւ ածին ծնողքն զմանուկն Յիսուս առնել նոցա ըստ սովորութեան օրինացն ի վերայ նորա:

2:27: Եւ ե՛կն Հոգւովն ՚ի տաճարն։ Եւ իբրեւ ածին ծնօղքն զմանուկն Յիսուս, առնել նոցա ըստ սովորութեան օրինացն ՚ի վերայ նորա.
27 Նա Հոգով առաջնորդուած՝ եկաւ տաճարը, եւ երբ ծնողները բերին Յիսուս մանկանը՝ նրա վրայ կատարելու ինչ որ օրէնքի սովորութեան համաձայն էր,
27 Ան ալ Հոգիով տաճարը եկաւ։ Ու երբ ծնողքը բերին Յիսուս մանուկը, որպէս զի օրէնքին սովորութեանը պէս անոր համար ընեն,
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2:2727: И пришел он по вдохновению в храм. И, когда родители принесли Младенца Иисуса, чтобы совершить над Ним законный обряд,
2:27  καὶ ἦλθεν ἐν τῶ πνεύματι εἰς τὸ ἱερόν· καὶ ἐν τῶ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ
2:27. καὶ (And) ἦλθεν (it-had-came) ἐν (in) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) εἰς (into) τὸ (to-the-one) ἱερόν: (to-sacred) καὶ (and) ἐν (in) τῷ (unto-the-one) εἰσαγαγεῖν (to-have-had-led-into) τοὺς (to-the-ones) γονεῖς (to-generators-of) τὸ (to-the-one) παιδίον (to-a-childlet) Ἰησοῦν (to-an-Iesous) τοῦ (of-the-one) ποιῆσαι (to-have-done-unto) αὐτοὺς (to-them) κατὰ (down) τὸ (to-the-one) εἰθισμένον (to-having-had-come-to-be-customed-to) τοῦ (of-the-one) νόμου (of-a-parcelee) περὶ (about) αὐτοῦ (of-it,"
2:27. et venit in Spiritu in templum et cum inducerent puerum Iesum parentes eius ut facerent secundum consuetudinem legis pro eoAnd he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,
27. And he came in the Spirit into the temple: and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law,
2:27. And he went with the Spirit to the temple. And when the child Jesus was brought in by his parents, in order to act on his behalf according to the custom of the law,
And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law:

27: И пришел он по вдохновению в храм. И, когда родители принесли Младенца Иисуса, чтобы совершить над Ним законный обряд,
2:27  καὶ ἦλθεν ἐν τῶ πνεύματι εἰς τὸ ἱερόν· καὶ ἐν τῶ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ
2:27. et venit in Spiritu in templum et cum inducerent puerum Iesum parentes eius ut facerent secundum consuetudinem legis pro eo
And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,
2:27. And he went with the Spirit to the temple. And when the child Jesus was brought in by his parents, in order to act on his behalf according to the custom of the law,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:27: He came by the Spirit into the temple - Probably he had in view the prophecy of Malachi, Mal 3:1, The Lord, whom ye seek, shall suddenly come to his temple. In this messenger of the covenant, the soul of Simeon delighted. Now the prophecy was just going to be fulfilled; and the Holy Spirit, who dwelt in the soul of this righteous man, directed him to go and see its accomplishment. Those who come, under the influence of God's Spirit, to places of public worship, will undoubtedly meet with him who is the comfort and salvation of Israel.
After the custom of the law - To present him to the Lord, and then redeem him by paying five shekels, Num 18:15, Num 18:16, and to offer those sacrifices appointed by the law. See Luk 2:24.
Albert Barnes: Notes on the Bible - 1834
2:27: By the Spirit - By the direction of the Spirit.
Into the temple - Into that part of the temple where the public worship was chiefly performed - into the court of the women. See the notes at Mat 21:12.
The custom of the law - That is, to make an offering for purification, and to present him to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: by: Luk 4:1; Mat 4:1; Act 8:29, Act 10:19, Act 11:12, Act 16:7; Rev 1:10, Rev 17:3
the parents: Luk 2:41, Luk 2:48, Luk 2:51
to: Luk 2:22
Geneva 1599
2:27 And he came by the Spirit into the temple: and when the (k) parents brought in the child Jesus, to do for him after the custom of the law,
(k) Joseph and Mary: and he says "parents" because that is what most of the people then thought.
John Gill
2:27 And he came by the Spirit into the temple,.... By the same Spirit of God, that revealed the above to him. The Ethiopic version renders it, "the Spirit brought him into the temple": but Simeon was not brought thither, as this version seems to suggest, in such manner as Ezekiel was brought by the Spirit to Jerusalem.Ezek 8:3 or as Christ was brought by Satan to the holy city and set upon the pinnacle of the temple; but the Spirit of God, who knows and searches all things, even the deep things of God, and could testify beforehand the sufferings of Christ, and the glory that should follow, knew the exact time when Jesus would be brought into the temple; and suggested to Simeon, and moved upon him, and influenced and directed him, to go thither at that very time. The Persic version renders the whole verse thus, "when he heard that they brought Christ into the temple, that they might fulfil the law, Simeon went in"; which version spoils the glory of the text, making Simeon's coming into the temple, to be upon a report heard, and not the motion of the Holy Ghost,
And when the parents brought in the child Jesus; when Joseph and Mary brought Christ into the temple. The Vulgate Latin, Arabic, and Ethiopic versions read, "his parents", Mary was his real parent, Joseph is called so, as he is his father in Lk 2:48 because he was supposed, and generally thought to be so, Lk 3:23.
To do for him after the custom of the law; as was used to be done in such a case, according to the appointment of the law: or as the Syriac version renders it, "as is commanded in the law"; namely, to present him to the Lord, and to pay the redemption money for him.
John Wesley
2:27 By the Spirit - By a particular revelation or impulse from him.
Robert Jamieson, A. R. Fausset and David Brown
2:27 The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord.
2:282:28: եւ նա՝ ա՛ռ ընկալա՛ւ զնա ՚ի գիրկս իւր, եւ օրհնեաց զԱստուած, եւ ասէ[1010]. [1010] Ոմանք. Առ ընկալաւ զնա ՚ի։
28 Սիմէոնը նրան իր գիրկն առաւ, օրհնեց Աստծուն եւ ասաց.
28 Ինքն ալ զանիկա իր գիրկը առաւ եւ օրհնեց Աստուած ու ըսաւ.
եւ նա առ ընկալաւ զնա ի գիրկս իւր, եւ օրհնեաց զԱստուած եւ ասէ:

2:28: եւ նա՝ ա՛ռ ընկալա՛ւ զնա ՚ի գիրկս իւր, եւ օրհնեաց զԱստուած, եւ ասէ[1010].
[1010] Ոմանք. Առ ընկալաւ զնա ՚ի։
28 Սիմէոնը նրան իր գիրկն առաւ, օրհնեց Աստծուն եւ ասաց.
28 Ինքն ալ զանիկա իր գիրկը առաւ եւ օրհնեց Աստուած ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
2:2828: он взял Его на руки, благословил Бога и сказал:
2:28  καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν,
2:28. καὶ (and) αὐτὸς (it) ἐδέξατο ( it-received ) αὐτὸ (to-it) εἰς (into) τὰς (to-the-ones) ἀγκάλας (to-arms) καὶ (and) εὐλόγησεν (it-goodly-fortheed-unto) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) εἶπεν (it-had-said,"
2:28. et ipse accepit eum in ulnas suas et benedixit Deum et dixitHe also took him into his arms and blessed God and said
28. then he received him into his arms, and blessed God, and said,
2:28. he also took him up, into his arms, and he blessed God and said:
Then took he him up in his arms, and blessed God, and said:

28: он взял Его на руки, благословил Бога и сказал:
2:28  καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν,
2:28. et ipse accepit eum in ulnas suas et benedixit Deum et dixit
He also took him into his arms and blessed God and said
2:28. he also took him up, into his arms, and he blessed God and said:
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Adam Clarke: Commentary on the Bible - 1831
2:28: Then took he him up in his arms - What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.
Albert Barnes: Notes on the Bible - 1834
2:28: Blessed God - Thanked or praised God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: took: Mar 9:36, Mar 10:16
and: Luk 2:13, Luk 2:14, Luk 2:20; Luk 1:46, Luk 1:64, Luk 1:68; Psa 32:11, Psa 33:1, Psa 105:1-3, Psa 135:19, Psa 135:20
John Gill
2:28 Then took he him up in his arms,.... That same Spirit that had revealed unto him that he should not die till he saw the Messiah with his bodily eyes; and who by a secret impulse had moved him to go to the temple just at this time made known unto him that that child which Joseph and Mary then brought into the temple to present to the Lord, was the Messiah; wherefore, in a rapture of joy, he took him out of their arms into his own, embracing him with all affection and respect imaginable: though, some think he was a priest, and it being his office to present the firstborn to the Lord, he took him in his arms, and did it; but the former account seems more agreeable:
and blessed God; praised him, and gave glory to him, for his great goodness, in sending the promised Messiah, and long wished for Saviour; for his grace and favour, in indulging him with a sight of him; and for his truth and faithfulness in making good his promise to him:
and said; as follows.
Robert Jamieson, A. R. Fausset and David Brown
2:28 took him up in his arms--immediately recognizing in the child, with unhesitating certainty, the promised Messiah, without needing Mary to inform him of what had happened to her. [OLSHAUSEN]. The remarkable act of taking the babe in his arms must not be overlooked. It was as if he said, "This is all my salvation and all my desire" (2Kings 23:5).
2:292:29: Արդ՝ արձակե՛ս զծառայս քո Տէր ըստ բանի քում ՚ի խաղաղութիւն[1011]. [1011] Ոմանք հարցական ոլորակաւ այսպէս ունին զբանս. Արդ արձակե՞ս զծառայս քո։ Ուր օրինակ մի. Արդ արձակեա՛ զծա՛՛։
29 «Այժմ, ո՛վ Տէր, խաղաղութեա՛մբ արձակիր քո ծառային՝ ըստ քո խօսքի.
29 «Ալ հիմա, ո՛վ Տէր, արձակէ քու ծառադ խաղաղութիւնով քու խօսքիդ համեմատ.
Արդ արձակես զծառայս քո, Տէր, ըստ բանի քում ի խաղաղութիւն:

2:29: Արդ՝ արձակե՛ս զծառայս քո Տէր ըստ բանի քում ՚ի խաղաղութիւն[1011].
[1011] Ոմանք հարցական ոլորակաւ այսպէս ունին զբանս. Արդ արձակե՞ս զծառայս քո։ Ուր օրինակ մի. Արդ արձակեա՛ զծա՛՛։
29 «Այժմ, ո՛վ Տէր, խաղաղութեա՛մբ արձակիր քո ծառային՝ ըստ քո խօսքի.
29 «Ալ հիմա, ո՛վ Տէր, արձակէ քու ծառադ խաղաղութիւնով քու խօսքիդ համեմատ.
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2:2929: Ныне отпускаешь раба Твоего, Владыко, по слову Твоему, с миром,
2:29  νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ·
2:29. Νῦν (Now) ἀπολύεις (thou-looseth-off) τὸν (to-the-one) δοῦλόν (to-a-bondee) σου, (of-thee,"δέσποτα, (Lord,"κατὰ (down) τὸ (to-the-one) ῥῆμά (to-an-uttering-to) σου (of-thee) ἐν (in) εἰρήνῃ: (unto-a-peace,"
2:29. nunc dimittis servum tuum Domine secundum verbum tuum in paceNow thou dost dismiss thy servant, O Lord, according to thy word in peace:
29. Now lettest thou thy servant depart, O Lord, According to thy word, in peace;
2:29. “Now you may dismiss your servant in peace, O Lord, according to your word.
Lord, now lettest thou thy servant depart in peace, according to thy word:

29: Ныне отпускаешь раба Твоего, Владыко, по слову Твоему, с миром,
2:29  νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ·
2:29. nunc dimittis servum tuum Domine secundum verbum tuum in pace
Now thou dost dismiss thy servant, O Lord, according to thy word in peace:
2:29. “Now you may dismiss your servant in peace, O Lord, according to your word.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-32: Благодарность свою Богу Симеон излил в краткой хвалебной песне, которая по мыслям и выражениям напоминает некоторые места из кн. пророка Исаии (напр., XI, 10; XIII, 6: и IX гл.). - Ныне, т. е. после того, как я увидел Мессию. - Отпускаешь. Симеон мыслит свою жизнь как всецело проникнутую ожиданием пришествия Мессии. Теперь время ожидания кончилось: он Мессию увидел и спокойно может умереть. - По слову Твоему - см. ст. 26. - С миром - точнее: в мире (en eirhnh) т. е. в состоянии радости от исполненного заветного желания. - Спасение, т. е. спасение мессианское, которое мыслится уже наступившим с рождением Мессии (ср. III, 6; Деян XXVIII, 28). Как понимал Симеон это спасение - это яснее видно из следующих его слов. - Которое Ты уготовал, т. е. совершил. - Пред лицом всех народов. Спасение будет совершаться открыто, и все народы будут теперь свидетелями его - и иудеи и язычники. - Свет к просвещению язычников. Раньше шла речь об открытии спасения. Теперь указывается, что все народы примут участие в этом спасении и в приносимых им благах. Прежде всего для языческого мира свет, который принес с собою Мессия, послужит к просвещению. Язычники, согласно древним пророчествам (Ис II, 2: и cл. XI, 10; IX, 1: и сл.), должны придти к Сионской горе и подчиниться ветхозаветной теократии. Симеон, как человек ветхозаветный, представляет язычников как находящихся во тьме религиозного неведения (Ис LX, 2), которым, след., нужно, чтобы на них просиял свет Божий, просветил их умы и сердца. В ином положении находились иудеи - народ Божий. - И славу народа Твоего Израиля. По иудейским представлениям о Мессии, дело Мессии по отношению к избранному народу будет, или должно было состоять в том, что Он увенчал бы всех истинах израильтян славою за их верность закону. Мессия, с точки зрения тогдашнего иудейства, не был искупителем от грехов, а именно только Царем, Который прямо призовет в Свое Царство всю лучшую часть избранного народа... След., спасение для Израиля не есть спасение от грехов, а только от того ненормального положения, в каком народ Израильский находился около времени пришествия Христова. - Почему некоторые толкователи (напр., Едершейм с. 253) утверждают, что в этих словах Симеона "не было ничего иудейского" и что "иудейским характером отличались только первые слова Симеона" - это остается совершенно непонятным...
Adam Clarke: Commentary on the Bible - 1831
2:29: Lord, now lettest thou thy servant depart in peace - Now thou dismissest, απολυεις, loosest him from life; having lived long enough to have the grand end of life accomplished.
According to thy word - It was promised to him, that he should not die till he had seen the Lord's anointed, Luk 2:26; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord's anointed.
Albert Barnes: Notes on the Bible - 1834
2:29: Now lettest - Now thou "dost" let or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace, by having relieved his anxieties, allayed his fears, fulfilled the promises, and having by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live.
Depart - Die.
According to thy word - Thy promise made by Revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfils all his word, keeps all his promises, and never disappoints those who trust in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: now: Gen 15:15, Gen 46:30; Psa 37:37; Isa 57:1, Isa 57:2; Phi 1:23; Rev 14:13
according: Luk 2:26
Geneva 1599
2:29 Lord, now (l) lettest thou thy servant depart in peace, according to thy (m) word:
(l) Let me depart out of this life, to be joined to my Father.
(m) As you promised me.
John Gill
2:29 Lord, now lettest thou thy servant,.... He acknowledges him as his Lord, and to have a despotic power over him with respect to life and death; and himself as his servant, which he was, both by creation and grace: and though it expresses humiliation, and a sense of distance and unworthiness, yet to be a servant of the most high God, is a very high and honourable character: what he requests of the Lord is that he might
depart in peace; signifying his hearty desire to die, and with what cheerfulness he should meet death, having obtained all that he could wish for and desire, in seeing and embracing the Saviour: he expresses his death, by a departure out of the world, as in Jn 13:1 Phil 1:21 agreeably to the way of speaking of it among the Jews. See Gill on Phil 1:21 and by a word, which signifies a loosing of bonds; death being a dissolving the bond of union, between soul and body, and a deliverance, as from prison and bondage; the body being, as it were, a prison to the soul in the present state of things: and he also intimates, that whereas, though he had the strongest assurances of the Messiah's coming, and of his coming before his death, by the revelation of the Holy Ghost, and so most firmly believed it, without fluctuation, and hesitation of mind; yet as hope deferred makes the heart sick, he was anxious and restless in his desire, till it was accomplished; but now being come, he could take his leave of the world, and his entrance into eternity, with the greatest calmness and tranquillity of mind, having nothing to disturb him, nor more to desire: he adds,
according to thy word; for he seems to have understood by the revelation made to him, that as he should not die before he saw the Messiah, so, when he had seen him, that he should immediately, or in a very short time after, be removed by death; and which he greatly desired, and in which, he sinned not, because his request was according to the word of God: whereas often, desires of death are not only without the word of God, and due resignation to his will, and any regard to his glory, but to be rid of some trouble, or gratify some lust, as pride, revenge, &c.
Robert Jamieson, A. R. Fausset and David Brown
2:29 Lord--"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart."
now lettest, &c.--more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.
2:302:30: զի տեսի՛ն աչք իմ զփրկութիւն քո.
30 որովհետեւ աչքերս տեսան փրկութիւնը քո,
30 Վասն զի իմ աչքերս տեսան քու փրկութիւնդ
զի տեսին աչք իմ զփրկութիւն քո:

2:30: զի տեսի՛ն աչք իմ զփրկութիւն քո.
30 որովհետեւ աչքերս տեսան փրկութիւնը քո,
30 Վասն զի իմ աչքերս տեսան քու փրկութիւնդ
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2:3030: ибо видели очи мои спасение Твое,
2:30  ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου
2:30. ὅτι (to-which-a-one) εἶδον ( they-had-seen ,"οἱ (the-ones) ὀφθαλμοί (eyes) μου (of-me," τὸ ( to-the-one ) σωτήριόν ( to-savior-belonged ) σου ( of-thee ,"
2:30. quia viderunt oculi mei salutare tuumBecause my eyes have seen thy salvation,
30. For mine eyes have seen thy salvation,
2:30. For my eyes have seen your salvation,
For mine eyes have seen thy salvation:

30: ибо видели очи мои спасение Твое,
2:30  ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου
2:30. quia viderunt oculi mei salutare tuum
Because my eyes have seen thy salvation,
2:30. For my eyes have seen your salvation,
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Adam Clarke: Commentary on the Bible - 1831
2:30: Thy salvation - That Savior which it became the goodness of God to bestow upon man, and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i.e. he is the author of all these, to them who believe.
Albert Barnes: Notes on the Bible - 1834
2:30: Thy salvation - Him who is to procure salvation for his people; or, the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: Luk 2:10, Luk 2:11, Luk 3:6; Gen 49:18; Sa2 23:1-5; Isa 49:6; Act 4:10-12
Geneva 1599
2:30 For (n) mine eyes have seen thy (o) salvation,
(n) That is, for I have seen with my very eyes: for he saw before in mind, as it is said of Abraham, "He saw my day and rejoiced."
(o) That in which your salvation is contained.
John Gill
2:30 For mine eyes have seen thy salvation,.... The Messiah, who is often so called; see Gen 49:18. He goes by the name of "salvation", because the salvation of God's elect is put into his hands, and he has undertook it; and because he is the author of it, he has fulfilled his engagements, and has accomplished what he promised to do; and because salvation is in him, it is to be had in him; and in him the true Israel of God are saved, with an everlasting salvation: and he is called "God's salvation" because he is a Saviour of his choosing, calling, and constituting; whom he promised under the Old Testament dispensation and in the fulness of time sent; and who now appeared in human nature, and whom good old Simeon now saw, with his bodily eyes; a sight which many kings and prophets had desired, but were not favoured with; and also with the eyes of his understanding, with the spiritual eye of faith, as his Saviour and Redeemer; for without this, the former would not have been sufficient to have given such peace and tranquillity of mind, in a departure out of this world: for many saw him in the days of his flesh, who never saw his glory, as the Son of God, and Saviour of sinners; but such a sight those have, who have their understandings enlightened, and Christ, as God's salvation, set before them: they see him in the glory of his person, the fulness of his grace, the suitableness and excellency of his righteousness, the efficacy of his blood, and the perfection of his sacrifice; and as an able, willing, complete, and only Saviour: and such a sight of him, puts them out of conceit with themselves, and their own works of righteousness, as saviours; makes the creature, and all it has and does, look mean and empty; fills the soul with love to Christ, and a high esteem of him, and with joy unspeakable, and full of glory; it transforms a soul, and makes it like to Christ; gives it inexpressible pleasure and satisfaction; and makes it desirous, as it did this good man, to depart and be with Christ, which is far better than to live in this (in some sense) state of absence from him.
John Wesley
2:30 Thy salvation - Thy Christ, thy Saviour.
Robert Jamieson, A. R. Fausset and David Brown
2:30 seen thy salvation--Many saw this child, nay, the full-grown "man, Christ Jesus," who never saw in Him "God's Salvation." This estimate of an object of sight, an unconscious, helpless babe, was pure faith. He "beheld His glory" (Jn 1:14). In another view it was prior faith rewarded by present sight.
2:312:31: զոր պատրաստեցեր առաջի ամենայն ժողովրդոց։
31 որ պատրաստեցիր բոլոր ժողովուրդների առաջ,
31 Որ բոլոր ժողովուրդներուն առջեւ պատրաստեցիր,
զոր պատրաստեցեր առաջի ամենայն ժողովրդոց:

2:31: զոր պատրաստեցեր առաջի ամենայն ժողովրդոց։
31 որ պատրաստեցիր բոլոր ժողովուրդների առաջ,
31 Որ բոլոր ժողովուրդներուն առջեւ պատրաստեցիր,
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2:3131: которое Ты уготовал пред лицем всех народов,
2:31  ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν,
2:31. ὃ (to-which) ἡτοίμασας (thou-readied-to) κατὰ ( down ) πρόσωπον ( to-looked-toward ) πάντων ( of-all ) τῶν ( of-the-ones ) λαῶν , ( of-peoples ,"
2:31. quod parasti ante faciem omnium populorumWhich thou hast prepared before the face of all peoples:
31. Which thou hast prepared before the face of all peoples;
2:31. which you have prepared before the face of all peoples:
Which thou hast prepared before the face of all people:

31: которое Ты уготовал пред лицем всех народов,
2:31  ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν,
2:31. quod parasti ante faciem omnium populorum
Which thou hast prepared before the face of all peoples:
2:31. which you have prepared before the face of all peoples:
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Adam Clarke: Commentary on the Bible - 1831
2:31: Which thou hast prepared - Ὁ ἡτοιμασας, which thou hast Made Ready before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to Isa 25:6, etc. "In this mountain shall the Lord of hosts make unto all people a feast of fat things," etc. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever.
Albert Barnes: Notes on the Bible - 1834
2:31: Before the face of all people - Whom thou hast provided for all people, or whom thou dost design to "Rev_eal" to all people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:31: Psa 96:1-3, Psa 96:10-13, Psa 97:6-8, Psa 98:2, Psa 98:3; Isa 42:1-4, Isa 42:10-12, Isa 45:21-25; Isa 62:1, Isa 62:2
Geneva 1599
2:31 Which thou hast prepared (p) before the face of all people;
(p) As a sign set up in a high place for all men to look upon.
John Gill
2:31 Which thou hast prepared,.... In his eternal purposes and decrees, having chosen and foreordained Christ, and appointed him to be his salvation, to the ends of the earth; in his counsel and covenant of grace wherein it was agreed, determined, and concluded on, that he should be the Saviour of his people; and in the promises and prophecies of the Old Testament, and in all the types, shadows, and sacrifices, of that dispensation; in which he was exhibited, and held forth as the Saviour to the saints and believers of those times; and now had sent him in human nature, to work out that salvation he had chosen and called him to, and he had undertook:
before the face of all people; meaning not the congregation of Israel, that looked for redemption in Jerusalem, and who were now together with Simeon and Anna, when the child Jesus was presented in the temple; nor the body of the Jewish nation only, to whom he was made manifest, had they not wilfully shut their eyes, by John's ministry and baptism; and more so, by the miracles, wonders, and signs, which God did by Christ, in the midst of them; but both Jews and Gentiles: for, as he was provided and sent as a Saviour, and a great one, he was to be lifted up on the cross, as the serpent was lifted up by Moses, in the wilderness, to draw all his elect to him, of every nation; and to be set up as an ensign to the people, in the public ministry of the word; to be the object of faith and hope, to look unto, for life and salvation.
Robert Jamieson, A. R. Fausset and David Brown
2:31 all people--all the peoples, mankind at large.
a light to the Gentiles--then in thick darkness.
glory of thy people Israel--already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [OLSHAUSEN], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.
2:322:32: Լո՛յս ՚ի յայտնութիւն հեթանոսաց, եւ փառս ժողովրդեան քում Իսրայէլի[1012]։ [1012] Ոմանք. Լոյս յայտնութիւն... եւ փառք ժողո՛՛։
32 լոյս, որ կը լինի յայտնութիւն հեթանոսների համար եւ փառք՝ Իսրայէլի քո ժողովրդի համար»:
32 Լոյս մը հեթանոսները լուսաւորելու եւ փառք քու Իսրայէլ ժողովուրդիդ»։
Լոյս ի յայտնութիւն հեթանոսաց, եւ փառս ժողովրդեան քում Իսրայելի:

2:32: Լո՛յս ՚ի յայտնութիւն հեթանոսաց, եւ փառս ժողովրդեան քում Իսրայէլի[1012]։
[1012] Ոմանք. Լոյս յայտնութիւն... եւ փառք ժողո՛՛։
32 լոյս, որ կը լինի յայտնութիւն հեթանոսների համար եւ փառք՝ Իսրայէլի քո ժողովրդի համար»:
32 Լոյս մը հեթանոսները լուսաւորելու եւ փառք քու Իսրայէլ ժողովուրդիդ»։
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2:3232: свет к просвещению язычников и славу народа Твоего Израиля.
2:32  φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου ἰσραήλ.
2:32. Φῶς ( a-light ) εἰς (into) ἀποκάλυψιν ( to-a-shrouding-off ) ἐθνῶν ( of-nations ) καὶ (and) δόξαν ( to-a-recognition ) λαοῦ (of-a-people) σου (of-thee) Ἰσραήλ . ( of-an-Israel )
2:32. lumen ad revelationem gentium et gloriam plebis tuae IsrahelA light to the revelation of the Gentiles and the glory of thy people Israel.
32. A light for revelation to the Gentiles, And the glory of thy people Israel.
2:32. the light of revelation to the nations and the glory of your people Israel.”
A light to lighten the Gentiles, and the glory of thy people Israel:

32: свет к просвещению язычников и славу народа Твоего Израиля.
2:32  φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου ἰσραήλ.
2:32. lumen ad revelationem gentium et gloriam plebis tuae Israhel
A light to the revelation of the Gentiles and the glory of thy people Israel.
2:32. the light of revelation to the nations and the glory of your people Israel.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
2:32: A light to lighten the Gentiles - Φως εις αποκαλυψιν εθνων - A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfillment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.
Albert Barnes: Notes on the Bible - 1834
2:32: A light to lighten the Gentiles - This is in accordance with the prophecies in the Old Testament, isa 49; Isa 9:6-7; Psa 98:3; Mal 4:2. The Gentiles are represented as sitting in darkness that is, in ignorance and sin. Christ is a "light" to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the darkness rolls away when the sun arises, so ignorance and error flee away when Jesus gives light to the mind. Nations shall come to his light, and kings to the brightness of his rising, Isa 60:3.
And the glory ... - The first offer of salvation was made to the Jews, Joh 4:22; Luk 24:47. Jesus was born among the Jews; to them had been given the prophecies respecting him, and his first ministry was among them. Hence, he was their glory, their honor, their light. But it is a subject of special gratitude to us that the Saviour was given also for the Gentiles; for:
1. We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption.
2. It is he only that now.
"Can make our dying bed.
Feel soft as downy pillows are,
While on his breast we lean our head,
And breathe our life out sweetly there."
Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But,
3. In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, "loving" the Saviour. Then death to us, like death to Simeon, will have no terror; we shall depart in peace, and in heaven see the salvation of God, Pe2 3:11-12. But,
4. Children, as well as the hoary-headed Simeon, may look for the coming of Christ. They too must die; and "their" death will be happy only as they depend on the Lord Jesus, and are prepared to meet him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:32: light: Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3, Isa 60:19; Mat 4:16; Act 13:47, Act 13:48, Act 28:28; Rom 15:8, Rom 15:9
and: Psa 85:9; Isa 4:2, Isa 45:25, Isa 60:19; Jer 2:11; Zac 2:5; Co1 1:31; Rev 21:23
John Gill
2:32 A light to lighten the Gentiles,.... Or for the revelation of the Gentiles; to reveal the love, grace, and mercy of God, an everlasting righteousness, and the way of life and salvation to them. Reference seems to be had to Is 42:6. "Light", is one of the names of the Messiah in the Old Testament, as in Ps 43:3 Dan 2:22, which passages are by the Jews (k) themselves interpreted of Christ; and is a name often used of him in the New Testament: it is true of him as God, he is light itself, and in him is no darkness at all; and as the Creator of mankind, he is that light which lightens every man with the light of nature and reason; and as the Messiah, he is come a light into the world: the light of the Gospel, in the clear shine of it, is from him; the light of grace in his people, who were in darkness itself, he is the author and donor of; as he is also of the light of glory and happiness, in the world to come: and particularly, the Gentiles enjoy this benefit of light by him; who were, and as this supposes they were, in darkness, as they had been some hundreds of years before the Messiah's coming: they were in the dark about the being and perfections of God, about the unity of God, and the Trinity of persons in the Godhead, and about God in Christ; about his worship, the rule and nature of it; and the manner of atonement, and reconciliation for sin; the person, righteousness, and sacrifice of Christ; the Spirit of God, and his operations on the souls of men; the Scriptures of truth, and both law and Gospel; the resurrection of the dead, and a future state: now, though Christ in his personal ministry, was sent only to the Jews, yet after his resurrection, he gave his disciples a commission to go into all the world, to preach the Gospel to the Gentiles, in order to turn them from darkness to light; and hereby multitudes were called out of darkness into marvellous light: and this Simeon had knowledge of, and a few more besides him; otherwise, the generality of the Jewish nation were of opinion, that when the Messiah came, the nations of the world would receive no benefit by him, no light, nor comfort, nor peace, or prosperity: but all the reverse would befall them, as darkness, calamity, and misery: and so they express themselves in a certain place; (l) the Israelites look, or wait for "redemption; for the day of the Lord shall be "light to them"; but; the nations, why do they wait for him? for he shall be "to them darkness, and not light".
But the contrary, Simeon, under divine inspiration, declares, and, blessed be God, it has proved true: he adds,
and the glory of thy people Israel; which is true of Israel in a literal sense, inasmuch as the Messiah was born of the Jews, and among them; and was first sent and came to them, and lived and dwelled with them; taught in their streets, and wrought his miracles in the midst of them; though this was an aggravation of their ingratitude and unbelief, in rejecting him: the Gospel was first preached to them, even after the commission was enlarged to carry it among the Gentiles; and many of them were converted, and the first Gospel church was planted among them; and an additional glory was made to them, by the calling of the Gentiles, and joining them to them, through the ministry of the apostles, who were all Jews; who went forth from Zion, and carried the word of the Lord from Jerusalem, to the several parts of the world: and this also is more especially true, of the mystical, or spiritual Israel of God, whose glory Christ is; being made of God unto them, wisdom, righteousness, sanctification, and redemption; they having such an head, husband, Saviour, and Redeemer, as he; and they being clothed with his righteousness, and washed in his blood, sanctified by his grace, and made meet for eternal glory; to which they have a right and claim, through the grace of God, and merits of Christ; and therefore glory not in themselves, but in Christ, who is their all in all,
(k) Jarchi in Psal. xliii. 3. Bereshit Rabba, fol. 1. 3. Echa Rabbati, fol. 50. 2. (l) Gloss. in T. Bab. Sanhedrin, fol. 98. 2.
John Wesley
2:32 And the glory of thy people Israel - For after the Gentiles are enlightened, all Israel shall be saved.
2:332:33: Եւ էին հայրն եւ մայր նորա զարմացեա՛լ ՚ի վերայ բանիցն, որ խօսէին զնմանէ[1013]։ [1013] Ոմանք. Հայր եւ մայրն նորա... զոր խօսէին զնմանէ։
33 Եւ նրա հայրն ու մայրը զարմացած էին այն խօսքերի համար, որ ասում էին նրա մասին:
33 Յովսէփ ու անոր մայրը զարմացած էին այն բաներուն վրայ՝ որոնք անոր համար կը խօսուէին։
Եւ էին [8]հայրն եւ մայր նորա զարմացեալ ի վերայ բանիցն որ խօսէին զնմանէ:

2:33: Եւ էին հայրն եւ մայր նորա զարմացեա՛լ ՚ի վերայ բանիցն, որ խօսէին զնմանէ[1013]։
[1013] Ոմանք. Հայր եւ մայրն նորա... զոր խօսէին զնմանէ։
33 Եւ նրա հայրն ու մայրը զարմացած էին այն խօսքերի համար, որ ասում էին նրա մասին:
33 Յովսէփ ու անոր մայրը զարմացած էին այն բաներուն վրայ՝ որոնք անոր համար կը խօսուէին։
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2:3333: Иосиф же и Матерь Его дивились сказанному о Нем.
2:33  καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ.
2:33. καὶ (And) ἦν (it-was) ὁ (the-one) πατὴρ (a-father) αὐτοῦ (of-it) καὶ (and) ἡ (the-one) μήτηρ (a-mother) θαυμάζοντες ( marvelling-to ) ἐπὶ (upon) τοῖς (unto-the-ones) λαλουμένοις ( unto-being-spoken-unto ) περὶ (about) αὐτοῦ. (of-it)
2:33. et erat pater eius et mater mirantes super his quae dicebantur de illoAnd his father and mother were wondering at those things which were spoken concerning him.
33. And his father and his mother were marveling at the things which were spoken concerning him;
2:33. And his father and mother were wondering over these things, which were spoken about him.
And Joseph and his mother marvelled at those things which were spoken of him:

33: Иосиф же и Матерь Его дивились сказанному о Нем.
2:33  καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ.
2:33. et erat pater eius et mater mirantes super his quae dicebantur de illo
And his father and mother were wondering at those things which were spoken concerning him.
2:33. And his father and mother were wondering over these things, which were spoken about him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: То, что Иосиф и Мария удивлялись словам Симеона, нисколько не говорит против действительности бывших им ранее откровений от Ангела. В самом деле, как же было не удивляться тому, что какой-то совершенно чужой старец знает о новорожденном Мессии и даже говорит о Нем гораздо больше, чем сколько известно было о Нем Его родителям? (о значении Мессии как просветителя всех народов ни Иосифу, ни Марии не было еще открыто).
Adam Clarke: Commentary on the Bible - 1831
2:33: Joseph and his mother marvelled - For they did not as yet fully know the counsels of God, relative to the salvation which Christ was to procure; nor the way in which the purchase was to be made: but to this Simeon refers in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:33: Luk 2:48, Luk 1:65, Luk 1:66; Isa 8:18
John Gill
2:33 And Joseph and his mother,.... The Vulgate Latin reads, "and his father and mother". The Ethiopic version retains both his name and his relation, and reads, "and Joseph his father, and his mother"; but all the ancient copies read only "Joseph", without the addition, his father; and so the Syriac, Arabic, and Persic versions: they
marvelled at those things which were spoken of him; the child Jesus: not that those things which Simeon said, were new and strange to them; for they not only knew that the same things were predicted of the Messiah, but they had heard and known, and believed the same concerning this child; but they wondered, that a stranger to them and the child, coming into the temple at this instant, should have such a revelation made to him, and be able to say the things he did. Moreover, there is no need to confine this passage to what were said by Simeon, but it may reach to, and include every thing; that as yet had been spoken concerning Jesus; either before, or since his birth; as by the angel to them both, to the one before his conception, to the other after; and by Zacharias and Elisabeth, and by the angel to the shepherds, who had reported the same to Joseph and Mary, and now by Simeon; and they were astonished, at the exact agreement there was between them.
John Wesley
2:33 Joseph and his mother marvelled at those things which were spoken - For they did not thoroughly understand them.
2:342:34: Եւ օրհնեաց զնոսա Սիմէ՛ովն, եւ ասէ ցՄարիամ մայրն նորա. Ահա սա՛ կայ՝ ՚ի գլորումն եւ ՚ի կանգնումն բազմաց ՚ի մէջ Իսրայէլի, եւ ՚ի նշա՛ն հակառակութեան.
34 Սիմէոնը նրանց օրհնեց եւ ասաց նրա մօրը՝ Մարիամին. «Ահա՛ սա նա է, որ պատճառ է դառնալու Իսրայէլի մէջ շատերի անկման ու բարձրացման եւ նշան՝ հակառակութեան:
34 Սիմէոն օրհնեց զանոնք եւ անոր մօրը Մարիամին ըսաւ. «Ահա այս մանուկը Իսրայէլի մէջ շատ մարդոց իյնալուն ու ելլելուն համար ու հակառակութեան նշան մը ըլլալու համար կեցած է.
Եւ օրհնեաց զնոսա Սիմէովն, եւ ասէ ցՄարիամ մայրն նորա. Ահա սա կայ ի գլորումն եւ ի կանգնումն բազմաց ի մէջ Իսրայելի եւ ի նշան հակառակութեան:

2:34: Եւ օրհնեաց զնոսա Սիմէ՛ովն, եւ ասէ ցՄարիամ մայրն նորա. Ահա սա՛ կայ՝ ՚ի գլորումն եւ ՚ի կանգնումն բազմաց ՚ի մէջ Իսրայէլի, եւ ՚ի նշա՛ն հակառակութեան.
34 Սիմէոնը նրանց օրհնեց եւ ասաց նրա մօրը՝ Մարիամին. «Ահա՛ սա նա է, որ պատճառ է դառնալու Իսրայէլի մէջ շատերի անկման ու բարձրացման եւ նշան՝ հակառակութեան:
34 Սիմէոն օրհնեց զանոնք եւ անոր մօրը Մարիամին ըսաւ. «Ահա այս մանուկը Իսրայէլի մէջ շատ մարդոց իյնալուն ու ելլելուն համար ու հակառակութեան նշան մը ըլլալու համար կեցած է.
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2:3434: И благословил их Симеон и сказал Марии, Матери Его: се, лежит Сей на падение и на восстание многих в Израиле и в предмет пререканий, --
2:34  καὶ εὐλόγησεν αὐτοὺς συμεὼν καὶ εἶπεν πρὸς μαριὰμ τὴν μητέρα αὐτοῦ, ἰδοὺ οὖτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῶ ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον
2:34. καὶ (And) εὐλόγησεν (it-goodly-fortheed-unto) αὐτοὺς (to-them,"Συμεὼν (a-Sumeon,"καὶ (and) εἶπεν (it-had-said) πρὸς (toward) Μαριὰμ (to-a-Mariam) τὴν (to-the-one) μητέρα (to-a-mother) αὐτοῦ (of-it," Ἰδοὺ ( Thou-should-have-had-seen ,"οὗτος (the-one-this) κεῖται ( it-situateth ) εἰς (into) πτῶσιν (to-a-falling) καὶ (and) ἀνάστασιν (to-a-standing-up) πολλῶν ( of-much ) ἐν (in) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) καὶ (and) εἰς (into) σημεῖον (to-a-signlet-of) ἀντιλεγόμενον, (to-being-ever-a-one-forthed,"
2:34. et benedixit illis Symeon et dixit ad Mariam matrem eius ecce positus est hic in ruinam et resurrectionem multorum in Israhel et in signum cui contradiceturAnd Simeon blessed them and said to Mary his mother: Behold this child is set for the fall and for the resurrection of many in Israel and for a sign which shall be contradicted.
34. and Simeon blessed them, and said unto Mary his mother, Behold, this is set for the falling and rising up of many in Israel; and for a sign which is spoken against;
2:34. And Simeon blessed them, and he said to his mother Mary: “Behold, this one has been set for the ruin and for the resurrection of many in Israel, and as a sign which will be contradicted.
And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against:

34: И благословил их Симеон и сказал Марии, Матери Его: се, лежит Сей на падение и на восстание многих в Израиле и в предмет пререканий, --
2:34  καὶ εὐλόγησεν αὐτοὺς συμεὼν καὶ εἶπεν πρὸς μαριὰμ τὴν μητέρα αὐτοῦ, ἰδοὺ οὖτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῶ ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον
2:34. et benedixit illis Symeon et dixit ad Mariam matrem eius ecce positus est hic in ruinam et resurrectionem multorum in Israhel et in signum cui contradicetur
And Simeon blessed them and said to Mary his mother: Behold this child is set for the fall and for the resurrection of many in Israel and for a sign which shall be contradicted.
2:34. And Simeon blessed them, and he said to his mother Mary: “Behold, this one has been set for the ruin and for the resurrection of many in Israel, and as a sign which will be contradicted.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: И благословил их, т. е. родителей. Самое благословение нужно понимать как молитвенное благопожелание милостей от Бога. - И сказал Марии, Матери Его. Ев. Лука не говорит, чтобы Симеон "духом" прозрел необыкновенное, безмужнее зачатие Мариею Христа. Вероятнее всего предположить, что Симеон обращается к одной Марии как к более заинтересованной судьбою ее Сына: мать больнее чувствует несчастия, постигающие ее детище. - Се. Вот, я вижу - как бы говорит Симеон. - Лежит - т. е. таково Его назначение (ср. Флп I, 16). - На падение... Симеон, в согласии с кн. Ис (VIII, 14; ср. Мф XXI, 42. 44), имеет здесь, конечно, в виду тот суд (Ин III, 19: и сл.), который должен совершаться над людьми вследствие явления и деятельности Мессии. Многие, по Божественному решению, должны соблазниться относительно Мессии и пасть или впасть чрез неверие в ожесточение и погибель, а многие другие должны восстать чрез веру в Него к новой, лучшей, жизни. Все это будет совершаться в Израиле, т. е. Симеон пока имеет в виду только деятельность Самого Христа, которая прошла, как известно в проповедании Евангелия, только в народе Израильском - (пребывание и проповедь в Самарии - Ин 4-я гл. - было исключением). - Предмет пререканий - точнее: в знамение, относительно которого будет много споров (eiV ohmeion antilegomenon). Явление Христа хотя само по себе и было несомненно чудесным знамением или признаком исполнения Божественных обетовании, тем не менее встретило против себя сильные протесты со стороны мира (ср. Рим Х, 21), которые и разрешились распятием Христа (Евр ХII, 3). - И Тебе самой меч пройдет душу. Симеон только что сказал о судьбе, ожидающей Иисуса. Теперь он обращает свой взор к матери Иисуса и видит, как она будет страдать и болеть душою, когда Сын ее станет таким предметом пререканий, в особенности же когда она будет смотреть на смертные мучения Его, какие Он будет переносить на кресте (Зигабен). Ощущение, какое она получит при этом, будет так болезненно, как болезненно бывает, когда сердце проколют мечом. - Да откроются помышления многих сердец. Цель, какую имел Бог, предназначая Иисуса Христа на такое служение, при котором должны были начаться распри в народе, какие в свою очередь должны были тяжело отозваться на Его Матери, состояла в том, чтобы из многих сердец (ср. Мф XV, 19) вышли, обнаружились, доселе скрытные мысли. Раскрытие же или обнаружение мыслей произойдет тогда, когда нужно будет стать или на сторону Христа, или же - против Него. [Наш русский перевод неправильно ставит слова; "и Тебе самой меч пройдет душу" в скобки. Этого нельзя делать потому, что важность этих слов пророчества, обращенного именно к Марии, несомненна. Один из современных критиков текста - Konneke, - находя все же неудобным присоединять последнее выражение "да откроются..." к предшествующим, - так как естественнее было бы сначала "сказать о многих", а потом уже об "одной", Марии, - переставляет его в начало 35-го ст.]
Adam Clarke: Commentary on the Bible - 1831
2:34: This child is set for the fall - This seems an allusion to Isa 8:14, Isa 8:15 : Jehovah, God of hosts, shall be - for a stone of stumbling and rock of offense to both houses of Israel; and many among them shall stumble and fall, etc. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See Rom 11:11, Rom 11:12, and Matthew 24. But in the fullness of time there shall be a rising again of many in Israel. See Rom 11:26.
And for a sign - A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to Isa 11:10-12. There shall be a root of Jesse, which shall stand for an Ensign of the people; to it shall the Gentiles seek: - intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honor, under which they were to enjoy a glorious rest.
That the thoughts (or reasonings) of many hearts may be revealed - I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honor which comes from the world, and not that honor which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.
Albert Barnes: Notes on the Bible - 1834
2:34: Simeon blessed them - Joseph and Mary. On them he sought the blessing of God.
Is set - Is appointed or constituted for that, or such will be the effect of his coming.
The fall - The word "fall" here denotes "misery, suffering, disappointment," or "ruin." There is a plain reference to the passage where it is said that he should be "a stone of stumbling and a rock of offence," Isa 8:14-15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, "fell" into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Rom 9:32-33; Pe1 2:8; Co1 1:23-24.
And rising again - The word "again" is not expressed in the Greek. It seems to be supposed, in our translation, that the "same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many "others" would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace - would "rise" from their sins and sorrows here, and finally ascend to eternal life.
And for a sign ... - The word "sign" here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common "mark" or "sign" for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Compare Isa 8:18, and Act 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also "by" him are renewed, justified, and raised up to life and peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:34: blessed: Gen 14:19, Gen 47:7; Exo 39:43; Lev 9:22, Lev 9:23; Heb 7:1, Heb 7:7
set: Isa 8:14, Isa 8:15; Hos 14:9; Mat 21:44; Joh 3:20, Joh 9:29; Rom 9:32; Co1 1:23; Co2 2:15; Pe1 2:7
and rising: Act 2:36-41, Act 3:15-19, Act 6:7, Act 9:1-20
for a: Psa 22:6-8, Psa 69:9-12; Isa 8:18; Mat 11:19, Mat 26:65-67, Mat 27:40-45, Mat 27:63; Joh 5:18, Joh 8:48-52, Joh 9:24-28; Act 4:26, Act 13:45, Act 17:6, Act 24:5, Act 28:22; Co1 1:23; Heb 12:1-3; Pe1 4:14
Geneva 1599
2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is (q) set for the (r) fall and rising again of many in Israel; and for a (s) sign which shall be spoken against;
(q) Is appointed and set by God for a mark.
(r) Fall of the reprobate who perishes because of their own fault: and for the rising of the elect, unto whom God will give faith to believe.
(s) That is, a mark, which all men will strive earnestly to hit.
John Gill
2:34 And Simeon blessed them,.... Pronounced them blessed persons, on account of their relation to Christ as man; and more especially, because of their interest in him, as the, Saviour and Redeemer of them; and wished them all happiness and prosperity inward and outward, temporal, spiritual, and eternal; and so the Arabic version renders it, confining it to Joseph and Mary; "and Simeon blessed them both"; though this blessing of his may take in also the young child Jesus; whom he might pronounce blessed, as Elizabeth before had done, Lk 1:42 since he was the promised seed, in whom all nations of the earth should be blessed; and to whom, and to whose undertakings, interest, and kingdom, he might wish all prosperous success. The Persic version reads, "old Simeon: and said unto Mary his mother": he directed his discourse to her, because she was the only real parent of this child he had in his arms, and had said so much of, and was about to say more; and because part of what follows, personally concerned her:
behold, this child is set for the fall and rising again of many in Israel. The word "child", is not in the original text; where it is only, "this is set, &c." Simeon seeming to be, as it were, at a loss, what name to call this great and illustrious person by, and therefore it is left to be supplied. The Persic version supplies it thus, behold, "this Holy One is set, &c." The sense is, that this child, who is the stone of Israel, is set, or put, or lies, both as a stone of stumbling, and rock of offence, for many of the Jews to stumble at, and fail and perish; and as a precious corner and foundation stone, for the erection and elevation of others of them, to the highest honour and dignity, that shall believe on him: for these words are not to be understood of the same, but of different persons among the Jews; though it may be true, that some, who first stumbled at him, might be raised up again, and brought to believe in him; and that many, who for his sake, and the Gospel, fell under great disgrace and reproach, and into great afflictions and persecutions, were raised up to the enjoyment of great comfort and honour: but they are not the same persons that Christ is set for the fall of, that he is set for the rising of; nor the same he is set for the rising of, he is set for the fall of; the one designs the elect of God among the Jews, who became true believers in Christ; and the other, the reprobate, who died in impenitence and unbelief: the words, so far as they concern Christ, "being set for the fall of many of the Jews"; have a manifest reference to Is 8:14 where the Messiah is spoken of as a stone, and as a stone of stumbling, and rock of offence; at which, many of the Jews should stumble, and fail, and be broken. And so the text is applied in the Talmud (m), where it is said, that "the son of David will not come, until both houses of the fathers, fail out of Israel; and they are these, the head of the captivity in Babylon, and the prince in the land of Israel; as it is said, Is 8:14 "he shall be for a sanctuary; but for a stone of stumbling and rock of offence", to both the houses of Israel.
Accordingly the Jews did stumble at his birth, parentage, and education; at the meanness of his person, and the obscurity of his kingdom; at the company he kept, and the audience that attended him; at his doctrine and miracles, and at his sufferings and death: they fell, through their unbelief and rejection of him, as the Messiah; and not only from their outward privileges, civil, and religious; the Gospel was taken away from them, the national covenant between God and them was broken, and they ceased to be his people, their temple and city were destroyed, and wrath came upon their nation to the uttermost; but they also fell into everlasting perdition, dying in their sins, through their disbelief of Jesus as the Messiah: this indeed was not the case of all of them; there was a seed, a remnant, according to the election of grace but it was the case of many, and of the far greater part but then this same stone that was laid in Zion, was also
set for the rising again of many of them; meaning not for their resurrection in a literal sense, though this is a truth: for as all God's elect, whether Jews or Gentiles, rose in him representatively, when he rose from the dead; so many of them rose personally after his resurrection, and all of them, at the last day, will rise again, in consequence of their union to him: and indeed, all the wicked will be raised again, by virtue of his power; but not this, but their resurrection in a spiritual sense, is here meant; and it supposes the persons raised to have been in a low estate, as all God's elect by nature are: they are in a hopeless and helpless condition in themselves: they are in a state of thraldom and bondage, to sin, Satan, and the law; they are filled with diseases, nauseous, mortal, and incurable; they are clothed in rags, and are beggars on the dunghill; they are deep in debt, and have nothing to pay; and are dead in trespasses and sins. Christ is now provided and appointed, for the raising them up out of their low estate, and he does do it; he is the resurrection and the life unto them; he raises from the death of sin, to a life of grace and holiness from him, to a life of faith on him, and communion with him here, and to eternal life hereafter: he pays all their debts clothes them with his righteousness, heals all their diseases, redeems them from the slavery of sin, the captivity of Satan, and the bondage and curse of the law; brings them into a hopeful and comfortable condition; raises them to the possession of a large estate, an eternal inheritance; and gives them both a right unto it, and ineptness for it; sets them among princes, makes them kings, places them on a throne of glory, yea, on his own throne, and sets a crown of righteousness, life, and glory, on their heads; and will cause them to reign with him, first on earth, for a thousand years, and then in heaven to all eternity: and this was to be the case of many in Israel, though not of all; for all did not obey the Gospel, some did, three thousand under one sermon; and more will in the latter day, when all Israel shall be saved. This privilege of rising again, in this sense, by Christ, though it is here spoken of with respect to many of the Jews, yet not to the exclusion of the Gentiles; for this honour have all the saints, be they of what nation they will. Now when Christ is said to be "set" for these different things, the meaning is, that he was foreappointed, preordained, and set forth in God's counsel, purposes, and decrees, as a stone at which some should stumble, through their own wickedness and unbelief, and fall and perish, and be eternally lost; and as a foundation stone for others, to build their faith and hope upon, which should be given them, and so rise up to everlasting life; and that he was set forth in the prophecies of the Old Testament, as in that here referred to, for the same ends; and that he was now exhibited in human nature with the same views, and should be held forth in the everlasting Gospel, for the like purposes; and which eventually is the savour of life unto life to some, and the savour of death unto death to others: to all this, a behold is prefixed, as expressing what is wonderful and surprising, and not to be accounted for, but to be resolved into the secret and sovereign will of God: it is added, that he is also set
for a sign which shall be spoken against: referring to Is 8:18. Christ is the sign of God's everlasting love to his people, the great proof, evidence, and demonstration of it; and in this respect, is spoken against by many: and he is set up in the Gospel, as an ensign of the people to look at, and gather to, for comfort, peace, righteousness, salvation, and eternal life; but is by many contradicted, opposed, and treated with contempt and abhorrence; so that he appears rather to be set as a mark and butt to shoot at: he was spoken against by the Scribes and Pharisees, and the greater part of the people of the Jews, and contradicted, as the Messiah, because of his mean appearance among them; his proper deity was denied, his divine sonship was gainsayed; he was contemned in all his offices, kingly, priestly, and prophetic; his works of mercy, both to the bodies and souls of men, his miracles, and the whole series of his life and actions, were traduced as sinful and criminal: this was the contradiction of sinners against himself, which he endured, Heb 12:3 and for which he was set and appointed; and still the contradiction continues, and will, as long as the Gospel is preached,
(m) T. Bab. Sanhedrin, fol. 33. 1.
John Wesley
2:34 Simeon blessed them - Joseph and Mary. This child is set for the fall and rising again of many - That is, he will be a savour of death to some, to unbelievers: a savour of life to others, to believers: and for a sign which shall be spoken against - A sign from God, yet rejected of men: but the time for declaring this at large was not yet come: that the thoughts of many hearts may be revealed - The event will be, that by means of that contradiction, the inmost thoughts of many, whether good or bad, will be made manifest.
Robert Jamieson, A. R. Fausset and David Brown
2:34 set--appointed.
fall and rising again of many in Israel, and for a sign spoken against--Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.
2:352:35: եւ ընդ քո՛ իսկ անձն անցցէ՛ սուր. զի յայտնեսցի՛ն ՚ի բազում սրտից խորհուրդք[1014]։[1014] Ոմանք. Անձնդ անցցէ... յայտնեսցին բազում սրտից։
35 Իսկ քո հոգու միջով էլ սուր պիտի անցնի, որպէսզի բազում սրտերի խորհուրդներ յայտնի դառնան»:
35 (Եւ քու սրտէդ ալ թուր մը պիտի անցնի.) որպէս զի այսպէս շատ սրտերէ խորհուրդներ յայտնուին»։
Եւ ընդ քո իսկ անձն անցցէ սուր, զի յայտնեսցին ի բազում սրտից խորհուրդք:

2:35: եւ ընդ քո՛ իսկ անձն անցցէ՛ սուր. զի յայտնեսցի՛ն ՚ի բազում սրտից խորհուրդք[1014]։
[1014] Ոմանք. Անձնդ անցցէ... յայտնեսցին բազում սրտից։
35 Իսկ քո հոգու միջով էլ սուր պիտի անցնի, որպէսզի բազում սրտերի խորհուրդներ յայտնի դառնան»:
35 (Եւ քու սրտէդ ալ թուր մը պիտի անցնի.) որպէս զի այսպէս շատ սրտերէ խորհուրդներ յայտնուին»։
zohrab-1805▾ eastern-1994▾ western am▾
2:3535: и Тебе Самой оружие пройдет душу, --да откроются помышления многих сердец.
2:35  καὶ σοῦ [δὲ] αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.
2:35. καὶ (and) σοῦ (of-THEE) αὐτῆς (of-it,"τὴν (to-the-one) ψυχὴν (to-a-breathing) διελεύσεται ( it-shall-come-through ,"ῥομφαία, (a-sword,"ὅπως (unto-which-whither) ἂν (ever) ἀποκαλυφθῶσιν (they-might-have-been-shrouded-off) ἐκ (out) πολλῶν ( of-much ) καρδιῶν (of-hearts) διαλογισμοί. (fortheeings-through-of)
2:35. et tuam ipsius animam pertransiet gladius ut revelentur ex multis cordibus cogitationesAnd thy own soul a sword shall pierce, that, out of many hearts thoughts may be revealed.
35. yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed.
2:35. And a sword will pass through your own soul, so that the thoughts of many hearts may be revealed.”
Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed:

35: и Тебе Самой оружие пройдет душу, --да откроются помышления многих сердец.
2:35  καὶ σοῦ [δὲ] αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.
2:35. et tuam ipsius animam pertransiet gladius ut revelentur ex multis cordibus cogitationes
And thy own soul a sword shall pierce, that, out of many hearts thoughts may be revealed.
2:35. And a sword will pass through your own soul, so that the thoughts of many hearts may be revealed.”
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Adam Clarke: Commentary on the Bible - 1831
2:35: Yea, a sword shall pierce through thy own soul also - Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: Joh 19:25.
Albert Barnes: Notes on the Bible - 1834
2:35: Yea, a sword ... - The sufferings and death of thy Son shall deeply afflict thy soul. And if Mary had not been thus forewarned and sustained by strong faith, she could not have borne the trials which came upon her Son; but God prepared her for it, and the holy mother of the dying Saviour was sustained.
That the thoughts ... - This is connected with the preceding verse: "He shall be a sign, a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest - that is, that they "might show" how much they hated holiness. Nothing so "brings out" the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt; many are ready to gnash their teeth; many curse him; all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fulfilling the scriptures and the prophecies. So true it that "none can say that Jesus is Lord but by the Holy Ghost," Co1 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:35: a sword: Psa 42:10; Joh 19:25
that: Luk 16:14, Luk 16:15; Deu 8:2; Jdg 5:15, Jdg 5:16; Mat 12:24-35; Joh 8:42-47, Joh 15:22-24; Act 8:21-23; Co1 11:19; Jo1 2:19
Geneva 1599
2:35 (Yea, a sword shall (t) pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
(t) Will most keenly wound and grieve.
John Gill
2:35 Yea, a sword shall pierce through thy own soul also,.... Meaning either the sword, "or spear of scandal", as the Arabic version renders it; so the calumny, and reproach of the tongues of men, is compared to a sharp sword, Ps 57:4 and such the virgin might meet with on account of her conception in art unmarried state, which might greatly wound her soul; or else the sorrows she met with on account of her son: as he was a man of sorrows, so was she a woman of sorrows, from his cradle to his cross; and his sorrows, like so many darts, or javelins, rebounded from him to her, and pierced her soul through; as when Herod sought his life, Mt 2:13 when she had lost him for a whole day, Lk 2:48 and when he was frequently exposed to danger among the spiteful and malicious Jews; but never more than when she stood at his cross, and saw him, in his agonies, extended on the tree, bleeding, gasping, and dying, Jn 19:25. Some think this refers to martyrdom, which she was to suffer by the sword, of which the Scripture is silent, Epiphanius, an ancient writer, seems to hint at it (n),
That the thoughts of many hearts may be revealed; that is, all this offence was to be taken at Christ, and he to be spoken against; and all these afflictions, reproaches, and persecutions, he and his were to endure for this end; that the secret thoughts of men might be discovered, and they be known to be what they were, whether hypocrites, or good men, foes or friends of Christ: so on the one hand, what were the Scribes and Pharisees, who talked of a Messiah, and pretended to righteousness and holiness, and yet when the Messiah came, rejected him, and so all such who followed Christ with worldly views, and expected a temporal kingdom, but left him when they found it otherwise, and Judas, one of his disciples; and, on the other hand, who were sincere and hearty? as the rest of his disciples, Joseph of Arimathea, and others, who abode by him, notwithstanding the cross; and the same use have all persecutions, errors, and heresies, the opposition and contradiction of men in every shape now, and the same end is answered; wicked men, and hypocrites, are known to be what they are; and good men are made manifest; and what each think of Christ and his Gospel, is discovered hereby; see 1Cor 11:19.
(n) Contr. Haeres. 72.
John Wesley
2:35 A sword shall pierce through thy own soul - So it did, when he suffered: particularly at his crucifixion.
Robert Jamieson, A. R. Fausset and David Brown
2:35 Yea, &c.--"Blessed as thou art among women, thou shalt have thine own deep share of the struggles and sufferings which this Babe is to occasion"--pointing not only to the continued obloquy and rejection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which she would have to pass through.
that the thoughts, &c.--Men's views and decisions regarding Christ are a mirror in which the very "thoughts of their hearts" are seen.
2:362:36: Եւ ա՛նդ էր Աննա մարգարէ՝ դուստր Փանուելի յազգէ Ասերայ. սա՛ ինքն անցեա՛լ էր զաւուրբք բազմօք, կեցեալ ընդ առն ամս եւթն ՚ի կուսութենէ իւրմէ[1015]։ [1015] Ոմանք. Կացեալ ընդ առն։
36 Եւ այնտեղ կար մի մարգարէուհի՝ Աննա անունով՝ Փանուէլի դուստրը, Ասերի ազգատոհմից. սա տարիքով շատ առաջացած էր եւ ամուսնու հետ միայն եօթը տարի էր ապրել՝ սկսած իր կուսութիւնից:
36 Հոն էր Աննա մարգարէուհին, Փանուէլին աղջիկը, Ասերի ցեղէն. ասիկա իր օրերը անցուցած էր, էրկանը հետ եօթը տարի կենալով իր կուսութեան ժամանակէն
Եւ անդ էր Աննա մարգարէ դուստր Փանուելի յազգէ Ասերայ. սա ինքն անցեալ էր զաւուրբք բազմօք` կեցեալ ընդ առն ամս եւթն ի կուսութենէ իւրմէ:

2:36: Եւ ա՛նդ էր Աննա մարգարէ՝ դուստր Փանուելի յազգէ Ասերայ. սա՛ ինքն անցեա՛լ էր զաւուրբք բազմօք, կեցեալ ընդ առն ամս եւթն ՚ի կուսութենէ իւրմէ[1015]։
[1015] Ոմանք. Կացեալ ընդ առն։
36 Եւ այնտեղ կար մի մարգարէուհի՝ Աննա անունով՝ Փանուէլի դուստրը, Ասերի ազգատոհմից. սա տարիքով շատ առաջացած էր եւ ամուսնու հետ միայն եօթը տարի էր ապրել՝ սկսած իր կուսութիւնից:
36 Հոն էր Աննա մարգարէուհին, Փանուէլին աղջիկը, Ասերի ցեղէն. ասիկա իր օրերը անցուցած էր, էրկանը հետ եօթը տարի կենալով իր կուսութեան ժամանակէն
zohrab-1805▾ eastern-1994▾ western am▾
2:3636: Тут была также Анна пророчица, дочь Фануилова, от колена Асирова, достигшая глубокой старости, прожив с мужем от девства своего семь лет,
2:36  καὶ ἦν ἅννα προφῆτις, θυγάτηρ φανουήλ, ἐκ φυλῆς ἀσήρ· αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς,
2:36. Καὶ (And) ἦν (it-was) Ἅννα (an-Anna) προφῆτις, (a-declaress-before) θυγάτηρ (a-daughter) Φανουήλ, (of-a-Fanouel) ἐκ (out) φυλῆς (of-a-tribing) Ἀσήρ, (of-an-Aser,"(αὕτη (the-one-this) προβεβηκυῖα (having-had-come-to-step-before) ἐν (in) ἡμέραις (unto-days) πολλαῖς , ( unto-much ,"ζήσασα (having-lifed-unto) μετὰ (with) ἀνδρὸς (of-a-man) ἔτη (to-years) ἑπτὰ (to-seven) ἀπὸ (off) τῆς (of-the-one) παρθενίας (of-a-maidening-unto) αὐτῆς, (of-it,"
2:36. et erat Anna prophetissa filia Phanuhel de tribu Aser haec processerat in diebus multis et vixerat cum viro suo annis septem a virginitate suaAnd there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser. She was far advanced in years and had lived with her husband seven years from her virginity.
36. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher ( she was of a great age, having lived with a husband seven years from her virginity,
2:36. And there was a prophetess, Anna, a daughter of Phanuel, from the tribe of Asher. She was very advanced in years, and she had lived with her husband for seven years from her virginity.
And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity:

36: Тут была также Анна пророчица, дочь Фануилова, от колена Асирова, достигшая глубокой старости, прожив с мужем от девства своего семь лет,
2:36  καὶ ἦν ἅννα προφῆτις, θυγάτηρ φανουήλ, ἐκ φυλῆς ἀσήρ· αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς,
2:36. et erat Anna prophetissa filia Phanuhel de tribu Aser haec processerat in diebus multis et vixerat cum viro suo annis septem a virginitate sua
And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser. She was far advanced in years and had lived with her husband seven years from her virginity.
2:36. And there was a prophetess, Anna, a daughter of Phanuel, from the tribe of Asher. She was very advanced in years, and she had lived with her husband for seven years from her virginity.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-38: Тут была также - правильнее: "и была" (kai hn) - Анна пророчица, т. е. женщина, одаренная способностью составлять священные песнопения (ср. Исх XV, 20) или же просто получившая такое прозвание за свою благочестивую жизнь. - От колена Асирова. Она принадлежала к колену, которое не вернулось из плена в Палестину. Может быть, отец ее, Фануил, один вернулся на родину. - От девства своего. Значит, она была только один раз замужем. - Вдова... Это выражение соединено с предыдущим и должно быть переведено так: "прожив с мужем... и теперь будучи вдовою (kai auth chra") 84-х лет от роду (ср. Мф ХVIII, 21: и cл.) - Которая... Эти слова относятся к выражению: "и была Анна пророчица", а между ними находящиеся представляют собою вносное предложение. - Не отходила от храма, т. е. особенное усердие проявляла к общественному богослужению (ср. XXIV, 53). Здесь нет намека на то, что она жила в храме, хотя Иосиф Флавий и упоминает о зданиях при храме, назначенных для предавших себя благочестию женщин и девиц. В самом храме оставаться на долгое время не позволялось никому (Едершейм с. 254). - Постом и молитвою... При этом дома она и дни и ночи проводила в посте и молитвах, чтобы угодить Богу. - И она в то время - точнее: в тот самый час (auth th wra), когда Симеон беседовал с Марией. - Подошедши, - т. е. вышедши на вид, чтобы говорить (epistasa). - Славила Господа - точнее: "говорила в ответ на хвалебную речь Симеона" или раскрывала с своей стороны те же мысли, что высказаны были старцем. - И говорила о Нем, т. е. о Христе. - Ожидавшим избавления... Неоднократно Анна повторяла о пришествии Мессии: на это указывает и прош несов. глаг. lalew - elalei - говорила. - Избавление - (luтrwsin) - прежде всего, политическое освобождение ср. 1, 68.
Adam Clarke: Commentary on the Bible - 1831
2:36: Anna, a prophetess - It does not appear that this person was a prophetess in the strict sense of the word, i.e. one who could foretell future events; but rather a holy woman; who, from her extensive knowledge and deep experience in Divine things, was capable of instructing others; according to the use of the word προφητευω, Co1 14:3 : He that prophesieth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow proclaiming Jesus to all who looked for redemption in Jerusalem, Luk 2:38.
The tribe of Asher - This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiah proclaimed the passover in Jerusalem, which is mentioned Ch2 30:1-11. Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honorable thing indeed to have one's name written in the sacred records; but to be written in the book of life is of infinitely greater moment.
Seven years - She was a pure virgin when married, was favored with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be supposed she was reasonably exempted from performing the severer duties of religion; but her spirit of piety continued still to burn with a steady and undiminished fame.
Albert Barnes: Notes on the Bible - 1834
2:36: Of the tribe of Aser - The tribe of Aser, or Asher, dwelt in the northern part of the land of Canaan. Why Anna was called a prophetess is not known. It might be because she had been the wife of a prophet, or because she was employed in celebrating the praises of God (compare Ch1 25:1-2, Ch1 25:4; Sa1 10:5), or because she herself had foretold future events, being inspired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:36: a prophetess: Exo 15:20; Jdg 4:4; Kg2 22:14; Act 2:18, Act 21:9; Co1 12:1
Aser: Gen 30:13, Asher, Rev 7:6
she: Job 5:26; Psa 92:14
Geneva 1599
2:36 (6) And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
(6) Another witness besides Simeon, against whom no objection may be brought, inviting all men to the receiving of the Messiah.
John Gill
2:36 And there was one Anna,.... The name is the same with Hannah: so Hannah, the mother of Samuel, is by the Septuagint called Anna, in 1Kings 1:2 and it signifies "grace"; or "gracious": and as was her name, so was she, a gracious woman; One that had the grace of God herself, and was a publisher of the glad tidings of grace and redemption by Christ, to others; and she was
a prophetess: for though prophecy had ceased among the Jews for some hundreds of years, it now revived upon the coming of the Messiah; and though instances of women prophets were rare, yet some there were, both before, and after the coming of Christ; as Miriam, the sister of Moses and Aaron, Deborah, the wife of Lapidoth, and Huldah, the wife of Shallum; and this Anna, at the time of Christ's birth, and afterwards four daughters of Philip the Evangelist, who were virgins. This woman was
the daughter of Phanuel; it is the same name with Penuel; and which, by the Septuagint, in 1Chron 4:4 is called Phanuel, as here. This man might be a person of some note, or he may be mentioned for the sake of his name, which signifies the face of God, and is the name Jacob gave to a certain place where he had seen God face to face, Gen 32:30. And now Phanuel's daughter both saw and gave the light of the knowledge of God, in the face of Jesus Christ, and now beheld his face in the flesh, who is God over all, blessed for ever,
Of the tribe of Aser; the same with Asher; for so Asher is called, as here, by the Septuagint, in Gen 30:13 and elsewhere: and though this tribe was carried captive with the rest of the ten tribes; yet there were some of the ten tribes that returned along with Judah and Benjamin, and were dispersed among them. This tribe had its seat in Galilee; so that though the Jews denied that any prophet came from thence, yet it seems a prophetess did,
She was of a great age: the phrase is the same with that in Lk 1:7 there rendered, "stricken in years"; See Gill on Lk 1:7. Her age will appear to be great, if it be observed, that she was seven years a married woman, and fourscore and four years a widow, which make ninety one; and if she was married at twelve years and a half, at which time the Jews (o) reckoned females marriageable, she must be an hundred and three years old; and perhaps her age might be eight or ten years more:
and had lived with her husband seven years from her virginity: this is mentioned to observe her chastity, that she was in her virginity, or a chaste virgin, when she became a wife; such an one as the high priest was obliged to have, Lev 21:13 and that the tokens of her virginity were brought, which the Jewish laws obliged to, Deut 22:15 and that she lived honestly, and honourably, with her husband, during the term of her marriage state,
(o) Maimon. Hilehot Ishot, c. 2. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
2:36 Anna--or, Hannah.
a prophetess--another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand.
of the tribe of Aser--one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah after the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (Rom 11:1; Heb 7:14); nor is it now entirely lost.
lived, &c.--she had lived seven years with her husband (Lk 2:36), and been a widow eighty-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than a hundred three years old.
2:372:37: Եւ էր՝ այրի՛ ամաց իբրեւ ութսուն եւ չորից. որ ո՛չ մեկնէր ՚ի տաճարէն, այլ պահօք եւ աղօթիւք պաշտէ՛ր զցա՛յգ եւ զցերեկ[1016]։ [1016] Ոմանք. Իբր ութսուն... եւ զցերեակ։
37 Նա մօտ ութսունչորս տարեկան մի այրի էր, որ չէր հեռանում տաճարից, այլ ծոմապահութեամբ եւ աղօթքով գիշեր-ցերեկ ծառայում էր Աստծուն:
37 Եւ որբեւայրի էր գրեթէ ութսունչորս տարեկան ու տաճարէն չէր զատուեր, հապա ծոմով եւ աղօթքով Աստուծոյ ծառայութիւն կ’ընէր գիշեր ու ցորեկ։
Եւ էր այրի ամաց իբրեւ ութսուն եւ չորից, որ ոչ մեկնէր ի տաճարէն, այլ պահօք եւ աղօթիւք պաշտէր զցայգ եւ զցերեկ:

2:37: Եւ էր՝ այրի՛ ամաց իբրեւ ութսուն եւ չորից. որ ո՛չ մեկնէր ՚ի տաճարէն, այլ պահօք եւ աղօթիւք պաշտէ՛ր զցա՛յգ եւ զցերեկ[1016]։
[1016] Ոմանք. Իբր ութսուն... եւ զցերեակ։
37 Նա մօտ ութսունչորս տարեկան մի այրի էր, որ չէր հեռանում տաճարից, այլ ծոմապահութեամբ եւ աղօթքով գիշեր-ցերեկ ծառայում էր Աստծուն:
37 Եւ որբեւայրի էր գրեթէ ութսունչորս տարեկան ու տաճարէն չէր զատուեր, հապա ծոմով եւ աղօթքով Աստուծոյ ծառայութիւն կ’ընէր գիշեր ու ցորեկ։
zohrab-1805▾ eastern-1994▾ western am▾
2:3737: вдова лет восьмидесяти четырех, которая не отходила от храма, постом и молитвою служа Богу день и ночь.
2:37  καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων, ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν.
2:37. καὶ (and) αὐτὴ (it) χήρα (bereaved) ἕως (unto-if-which) ἐτῶν (of-years) ὀγδοήκοντα (of-eighty) τεσσάρων ,) ( of-four ) ἣ (which) οὐκ (not) ἀφίστατο ( it-was-standing-off ) τοῦ (of-the-one) ἱεροῦ (of-sacred) νηστείαις (unto-non-eatings-of) καὶ (and) δεήσεσιν (unto-bindings) λατρεύουσα (serving-of) νύκτα (to-a-night) καὶ (and) ἡμέραν. (to-a-day)
2:37. et haec vidua usque ad annos octoginta quattuor quae non discedebat de templo ieiuniis et obsecrationibus serviens nocte ac dieAnd she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day.
37. and she had been a widow even for fourscore and four years), which departed not from the temple, worshipping with fastings and supplications night and day.
2:37. And then she was a widow, even to her eighty-fourth year. And without departing from the temple, she was a servant to fasting and prayer, night and day.
And she [was] a widow of about fourscore and four years, which departed not from the temple, but served [God] with fastings and prayers night and day:

37: вдова лет восьмидесяти четырех, которая не отходила от храма, постом и молитвою служа Богу день и ночь.
2:37  καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων, ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν.
2:37. et haec vidua usque ad annos octoginta quattuor quae non discedebat de templo ieiuniis et obsecrationibus serviens nocte ac die
And she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day.
2:37. And then she was a widow, even to her eighty-fourth year. And without departing from the temple, she was a servant to fasting and prayer, night and day.
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Adam Clarke: Commentary on the Bible - 1831
2:37: Departed not from the temple - Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See Act 2:15; Act 3:1. It does not appear that women had any other functions to perform in that holy place.
With fastings - She accompanied her devotion with frequent fastings, probably not oftener than twice in the week; for this was the custom of the most rigid Pharisees: see Luk 18:12.
Albert Barnes: Notes on the Bible - 1834
2:37: And she was a widow of about fourscore and four years - That is, she was about 84 years of age. It does not mean that she had been a widow for that long time.
Fastings and prayers - Constant religious service. pending her time in prayer, and in all the ordinances of religion.
Night and day - Continually - that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was "constant" and "regular" in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:37: which: Exo 38:8; Sa1 2:2; Psa 23:6, Psa 27:4, Psa 84:4, Psa 84:10, Psa 92:13, Psa 135:1, Psa 135:2; Rev 3:12
but: Psa 22:2; Act 26:7; Ti1 5:5; Rev 7:15
John Gill
2:37 And she was a widow of about fourscore and four years,.... Which is not the date of her whole age, as some have thought, but of her widowhood state, as distinct from her marriage state, and the time of her virginity. And this sense all the versions favour,
Which departed not from the temple that is, she was constant in her devotion there, at the time of divine service, whether by night or day; not that she was in it, for she had been out of it now; otherwise it could not with propriety be said of her, that
she coming in that instant, as in the next verse; but that she always was there when there was any worship performed, in which women might be concerned, and which is pointed out in the next clause:
but served God with fastings and prayers, night and day: she attended to the usual fasts of twice a week, and to such as were enjoined the whole congregation, and to the several set times of prayer, and to every act of devotion, private or public, by night or day. In Ex 38:8 we read of women that assembled at the door of the tabernacle of the congregation: both the Targums of Onkelos and Ben Uzziel render it, "who came to pray"; and the Septuagint version, "that fasted": Anna did both.
John Wesley
2:37 Fourscore and four years - These were the years of her life, not her widowhood only. Who departed not from the temple - Who attended there at all the stated hours of prayer. But served God with fastings and prayers - Even at that age. Night and day - That is, spending therein a considerable part of the night, as well as of the day.
Robert Jamieson, A. R. Fausset and David Brown
2:37 departed not from the temple--was found there at all stated hours of the day, and even during the night services of the temple watchmen (Ps 134:1-2), "serving God with fastings and prayer." (See Ti1 5:5, suggested by this.)
2:382:38: Եւ սա՝ ՚ի նմին ժամու յարուցեալ, գոհանա՛յր զՏեառնէ, եւ խօսէ՛ր զնմանէ ընդ ամենեսին՝ որ ա՛կն ունէին փրկութեանն Երուսաղեմի։
38 Սա եւս նոյն ժամին վեր կացաւ եկաւ, գոհութիւն էր մատուցում Տիրոջը եւ խօսում էր մանկան մասին բոլոր նրանց հետ, որոնք Երուսաղէմի փրկութեանն էին սպասում:
38 Ասիկա նոյն ժամուն եկաւ ու Տէրոջը գոհութիւն տուաւ ու անոր վրայով խօսեցաւ այն ամենուն՝ որոնք Երուսաղէմի մէջ փրկութեան կը սպասէին։
Եւ սա ի նմին ժամու յարուցեալ գոհանայր զՏեառնէ, եւ խօսէր զնմանէ ընդ ամենեսին որ ակն ունէին [9]փրկութեանն Երուսաղեմի:

2:38: Եւ սա՝ ՚ի նմին ժամու յարուցեալ, գոհանա՛յր զՏեառնէ, եւ խօսէ՛ր զնմանէ ընդ ամենեսին՝ որ ա՛կն ունէին փրկութեանն Երուսաղեմի։
38 Սա եւս նոյն ժամին վեր կացաւ եկաւ, գոհութիւն էր մատուցում Տիրոջը եւ խօսում էր մանկան մասին բոլոր նրանց հետ, որոնք Երուսաղէմի փրկութեանն էին սպասում:
38 Ասիկա նոյն ժամուն եկաւ ու Տէրոջը գոհութիւն տուաւ ու անոր վրայով խօսեցաւ այն ամենուն՝ որոնք Երուսաղէմի մէջ փրկութեան կը սպասէին։
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2:3838: И она в то время, подойдя, славила Господа и говорила о Нем всем, ожидавшим избавления в Иерусалиме.
2:38  καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῶ θεῶ καὶ ἐλάλει περὶ αὐτοῦ πᾶσιν τοῖς προσδεχομένοις λύτρωσιν ἰερουσαλήμ.
2:38. καὶ (And) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἐπιστᾶσα (having-had-stood-upon) ἀνθωμολογεῖτο ( it-was-ever-a-one-along-fortheeing-unto ) τῷ (unto-the-one) θεῷ (unto-a-Deity,"καὶ (and) ἐλάλει (it-was-speaking-unto) περὶ (about) αὐτοῦ (of-it) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) προσδεχομένοις ( unto-receiving-toward ) λύτρωσιν (to-an-en-loosing) Ἰερουσαλήμ. (of-a-Hierousalem)
2:38. et haec ipsa hora superveniens confitebatur Domino et loquebatur de illo omnibus qui expectabant redemptionem HierusalemNow she, at the same hour, coming in, confessed to the Lord: and spoke of him to all that looked for the redemption of Israel.
38. And coming up at that very hour she gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem.
2:38. And entering at the same hour, she confessed to the Lord. And she spoke about him to all who were awaiting the redemption of Israel.
And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem:

38: И она в то время, подойдя, славила Господа и говорила о Нем всем, ожидавшим избавления в Иерусалиме.
2:38  καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῶ θεῶ καὶ ἐλάλει περὶ αὐτοῦ πᾶσιν τοῖς προσδεχομένοις λύτρωσιν ἰερουσαλήμ.
2:38. et haec ipsa hora superveniens confitebatur Domino et loquebatur de illo omnibus qui expectabant redemptionem Hierusalem
Now she, at the same hour, coming in, confessed to the Lord: and spoke of him to all that looked for the redemption of Israel.
2:38. And entering at the same hour, she confessed to the Lord. And she spoke about him to all who were awaiting the redemption of Israel.
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Adam Clarke: Commentary on the Bible - 1831
2:38: Coming in that instant - Αυτῃ τῃ ὡρᾳ, at that very time - while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song.
Gave thanks likewise - She, as well as Simeon, returned God public thanks, for having sent this Savior to Israel.
Spake of him - Of the nature and design of his mission; and the glory that should take place in the land.
To all them that looked for redemption - As Daniel's seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, λυτρωσιν; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See on Luk 1:68 (note).
In Jerusalem - It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman traveled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she traveled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:38: coming: Luk 2:27
gave: Luk 2:28-32, Luk 1:46-56, Luk 1:64-66; Co2 9:15; Eph 1:3
looked: Luk 2:25, Luk 23:51, Luk 24:21; Mar 15:43
Jerusalem: or, Israel
John Gill
2:38 And she coming in that instant,.... That the parents of Christ brought him into the temple; just as Simeon was embracing him in his arms, and blessing God for him, and saying the things concerning him he had done; and who also came at that juncture, as he did, under the impulse, and by the direction of the Spirit of God,
gave thanks likewise unto the Lord: praised him, as he had done, that he had sent the promised, and long looked for Messiah and Saviour; and that she had lived to see his blessed face, and this happy day; and that she should be directed to come in at this instant, and be favoured with this singular mercy of seeing the new born Saviour, and his honoured parents:
and spake of him to all them that looked for redemption in Jerusalem; this she either did at this time; they in Jerusalem that looked, and diligently waited for, and earnestly desired the Messiah, and spiritual redemption and salvation by him, being now assembled together in the temple; or afterwards, as she had opportunity of conversing with them, when she acquainted them with what she had heard and seen. By "the redemption" they were looking for, is meant, the Redeemer; as by salvation, the Saviour, in Lk 2:30. Some versions, as the Syriac, Arabic, and Ethiopic read, "the redemption of Jerusalem"; not literally, but spiritually, understood, even the redemption of the church of Christ, which is often so called: and others, as the Persic version, "the redemption of Israel"; that is, of spiritual Israel: some read "in Israel"; so one copy of Stephens's.
John Wesley
2:38 To all that were waiting for redemption - The sceptre flow appeared to he departing from Judah, though it was not actually gone: Daniel's weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Let the example of these aged saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's salvation, when they are gone to enjoy it.
Robert Jamieson, A. R. Fausset and David Brown
2:38 coming in--"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means).
to all them, &c.--the sense is, "to all them in Jerusalem that were looking for redemption"--saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [ALFORD].
2:392:39: Եւ իբրեւ կատարեցին զամենայն ըստ օրինացն Տեառն, դարձա՛ն անդրէն ՚ի Գալիլեա ՚ի քաղաքն իւրեանց Նազարեթ։
39 Եւ երբ ամէն ինչ կատարեցին Տիրոջ Օրէնքի համաձայն, վերադարձան Գալիլիա, իրենց քաղաքը՝ Նազարէթ:
39 Երբ ամէն բան կատարեցին Տէրոջը օրէնքին համեմատ, նորէն Գալիլիա դարձան, իրենց Նազարէթ քաղաքը։
Եւ իբրեւ կատարեցին զամենայն ըստ օրինացն Տեառն, դարձան անդրէն ի Գալիլեա ի քաղաքն իւրեանց Նազարէթ:

2:39: Եւ իբրեւ կատարեցին զամենայն ըստ օրինացն Տեառն, դարձա՛ն անդրէն ՚ի Գալիլեա ՚ի քաղաքն իւրեանց Նազարեթ։
39 Եւ երբ ամէն ինչ կատարեցին Տիրոջ Օրէնքի համաձայն, վերադարձան Գալիլիա, իրենց քաղաքը՝ Նազարէթ:
39 Երբ ամէն բան կատարեցին Տէրոջը օրէնքին համեմատ, նորէն Գալիլիա դարձան, իրենց Նազարէթ քաղաքը։
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2:3939: И когда они совершили всё по закону Господню, возвратились в Галилею, в город свой Назарет.
2:39  καὶ ὡς ἐτέλεσαν πάντα τὰ κατὰ τὸν νόμον κυρίου, ἐπέστρεψαν εἰς τὴν γαλιλαίαν εἰς πόλιν ἑαυτῶν ναζαρέθ.
2:39. Καὶ (And) ὡς (as) ἐτέλεσαν (they-finished-unto) πάντα ( to-all ) τὰ (to-the-ones) κατὰ (down) τὸν (to-the-one) νόμον (to-a-parcelee) Κυρίου, (of-Authority-belonged,"ἐπέστρεψαν (they-beturned-upon) εἰς (into) τὴν (to-the-one) Γαλιλαίαν (to-a-Galilaia) εἰς (into) πόλιν (to-a-city) ἑαυτῶν (of-selves) Ναζαρέτ. (to-a-Nazaret)
2:39. et ut perfecerunt omnia secundum legem Domini reversi sunt in Galilaeam in civitatem suam NazarethAnd after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth.
39. And when they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
2:39. And after they had performed all things according to the law of the Lord, they returned to Galilee, to their city, Nazareth.
And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth:

39: И когда они совершили всё по закону Господню, возвратились в Галилею, в город свой Назарет.
2:39  καὶ ὡς ἐτέλεσαν πάντα τὰ κατὰ τὸν νόμον κυρίου, ἐπέστρεψαν εἰς τὴν γαλιλαίαν εἰς πόλιν ἑαυτῶν ναζαρέθ.
2:39. et ut perfecerunt omnia secundum legem Domini reversi sunt in Galilaeam in civitatem suam Nazareth
And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth.
2:39. And after they had performed all things according to the law of the Lord, they returned to Galilee, to their city, Nazareth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: После принесения во храм Иисуса, родители Его не прямо пошли на жительство в Назарет, а сначала возвратились в Вифлеем и оттуда удалились в Египет. Только по смерти Ирода (Мф II, 19: и сл.), Иосиф и Мария вернулись в Назарет. След., Лука перед 39-м стихом пропустил все, что сказано у Матфея с 1-го стиха II-й главы до стиха 19-го. - Младенец же возрастал и укреплялся духом. Это буквальное повторение того, что сказано об Иоанне Крестителе (I, 80). - Исполняясь премудрости. Здесь речь, очевидно, о человеческом развитии ума, сердца и воли Богомладенца. Постепенно Он усвоил - конечно, главным образом из наставлений и примера Матери - свойства и навыки истинного израильского благочестия, что и обозначалось у евреев словом "премудрость" (хохма-sofia ср. Притч IX, 1: и сл.). Подробности первоначального воспитания Христа в Назарете иногда очень рельефно изображаются составителями Его истории (см., напр., у Едершейма с. 287-297), но, конечно, тут нельзя сказать, где правда и где вымыслы автора истории... Евангелие как бы намеренно набрасывает завесу на эти первые годы жизни Христа, и одно только на основании Евангелия можно утверждать - что Христос в это время не находился под влиянием какой-либо иудейской школы или секты. Враги Его впоследствии прямо заявляли, что Он нигде систематического обучения не получил (Ин VII, 15). Сам Едершейм, так обстоятельно изображавший образование, какое предположительно получил Христос, в заключение говорит: "мы не знаем с полною достоверностью, существовала ли такая школьная система в Назарете. Не знаем и того, приняты ли были повсюду в то время вышеописанные порядок и метод обучения..." (с. 295). - И благодать Божия, т. е. любовь Божия проявлялась над Отроком Иисусом, но в чем - не сказано.
Adam Clarke: Commentary on the Bible - 1831
2:39: They returned into Galilee - But not immediately: for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee. - Bp. Pearce. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states, and that they continued there till Herod's bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable that it is of a second return to Nazareth that St. Matthew speaks, Luk 2:23.
Albert Barnes: Notes on the Bible - 1834
2:39: They returned into Galilee - Not immediately, but after a time. Luke has omitted the flight into Egypt recorded by Matthew; but he has not denied it, nor are his words to be pressed as if he meant to affirm that they went immediately to Nazareth. A parallel case we have in the life of Paul. When he was converted it is said that he came to Jerusalem, as if he had gone there immediately after his conversion Act 9:26; yet we learn in another place that this was after an interval of three years, Gal 1:17-18. In the case before us there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:39: performed: Luk 2:21-24, Luk 1:6; Deu 12:32; Mat 3:15; Gal 4:4, Gal 4:5
they returned: Luk 2:4; Mat 2:22, Mat 2:23
Nazareth: Nazareth, now Nassara, was a small town of Zebulun, in Lower Galilee, according to Eusebius, fifteen miles east of Legio, near mount Tabor, and, according to D'Arvieux, about eight leagues, or according to Maundrell, seven hours, or about twenty miles se of Acre. It is one of the principal towns of the pashalic of Acre, containing a population of about 3, 000 souls, of whom 500 are Turks, the remainder being Christians. It is delightfully situated on elevated ground, in a valley, encompassed by mountains.
John Gill
2:39 And when they had performed all things,.... Relating to the purification of Mary, and the presentation and redemption of her firstborn, and the sacrifices and ceremonies belonging thereunto:
according to the law of the Lord; which that directed to, and enjoined:
they returned into Galilee: not that they came from thence to Jerusalem, but from Bethlehem, where Mary gave birth, and her time for purification was now just expired: nor did they go now directly to Galilee; or, if they did, they soon came back again to Bethlehem, since here the wise men found them two years after; when by a divine warning, they went into Egypt, where they remained till Herod's death, and after came into the land of Israel, into the parts of Galilee, and dwelt at Nazareth; for which reason it is here called their own city,
to their own city Nazareth: Bethlehem was their native city, the place of their birth, at least of their family; and Nazareth was the city of their habitation.
Robert Jamieson, A. R. Fausset and David Brown
2:39 Nothing is more difficult than to fix the precise order in which the visit of the Magi, with the flight into and return from Egypt (Mt 2:13-23), are to be taken, in relation to the circumcision and presentation of Christ in the temple, here recorded. It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives.
2:402:40: Եւ մանուկն աճէ՛ր եւ զօրանայր լի՛ իմաստութեամբ. եւ շնո՛րհք Աստուծոյ էին ՚ի վերայ նորա։
40 Եւ մանուկը աճում ու զօրանում էր՝ լի իմաստութեամբ. եւ Աստծու շնորհները նրա վրայ էին:
40 Մանուկը կը մեծնար ու հոգիով կը զօրանար իմաստութիւնով լեցուած ու Աստուծոյ շնորհքը անոր վրայ էր։
Եւ մանուկն աճէր եւ զօրանայր լի իմաստութեամբ, եւ շնորհք Աստուծոյ էին ի վերայ նորա:

2:40: Եւ մանուկն աճէ՛ր եւ զօրանայր լի՛ իմաստութեամբ. եւ շնո՛րհք Աստուծոյ էին ՚ի վերայ նորա։
40 Եւ մանուկը աճում ու զօրանում էր՝ լի իմաստութեամբ. եւ Աստծու շնորհները նրա վրայ էին:
40 Մանուկը կը մեծնար ու հոգիով կը զօրանար իմաստութիւնով լեցուած ու Աստուծոյ շնորհքը անոր վրայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:4040: Младенец же возрастал и укреплялся духом, исполняясь премудрости, и благодать Божия была на Нем.
2:40  τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις θεοῦ ἦν ἐπ᾽ αὐτό.
2:40. Τὸ (The-one) δὲ (moreover) παιδίον (a-childlet) ηὔξανεν (it-was-procuring) καὶ (and) ἐκραταιοῦτο (it-was-being-en-secure-belonged) πληρούμενον (being-en-filled) σοφίᾳ, (unto-a-wisdoming-unto,"καὶ (and) χάρις (a-granting) θεοῦ (of-a-Deity) ἦν (it-was) ἐπ' (upon) αὐτό. (to-it)
2:40. puer autem crescebat et confortabatur plenus sapientia et gratia Dei erat in illoAnd the child grew and waxed strong, full of wisdom: and the grace of God was in him.
40. And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him.
2:40. Now the child grew, and he was strengthened with the fullness of wisdom. And the grace of God was in him.
And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him:

40: Младенец же возрастал и укреплялся духом, исполняясь премудрости, и благодать Божия была на Нем.
2:40  τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις θεοῦ ἦν ἐπ᾽ αὐτό.
2:40. puer autem crescebat et confortabatur plenus sapientia et gratia Dei erat in illo
And the child grew and waxed strong, full of wisdom: and the grace of God was in him.
2:40. Now the child grew, and he was strengthened with the fullness of wisdom. And the grace of God was in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
2:40: The child grew - As to his body - being in perfect health.
Waxed strong in spirit - His rational soul became strong and vigorous.
Filled with wisdom - The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget that Jesus was perfect man, as well as God.
And the grace of God was upon him - The word χαρις, not only means grace in the common acceptation of the word, (some blessing granted by God's mercy to those who are sinners, or have no merit), but it means also favor or approbation: and this sense I think most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, Luk 2:52. Even Christ himself, who knew no sin, grew in the favor of God; and, as to his human nature, increased in the graces of the Holy Spirit. From this we learn that, if a man were as pure and as perfect as the man Jesus Christ himself was, yet he might nevertheless increase in the image, and consequently in the favor, of God. God loves every thing and person, in proportion to the nearness of the approaches made to his own perfections.
Albert Barnes: Notes on the Bible - 1834
2:40: Strong in spirit - In mind, intellect, understanding. Jesus had a human soul, and that soul was subject to all the proper laws of a human spirit. It therefore increased in knowledge, strength, and character. Nor is it any more inconsistent with his being God to say that his soul expanded, than to say that his body grew.
Filled with wisdom - Eminent for wisdom when a child - that is, exhibiting an extraordinary understanding, and "wise" to flee from everything sinful and evil.
And the grace of God ... - The word "grace" in the New Testament commonly means unmerited favor shown "to sinners." Here it means no more than favor. God showed him favor, or was pleased with him and blessed him.
It is remarkable that this is all that is recorded of the infancy of Jesus; and this, with the short account that follows of his going to Jerusalem, is all that we know of him for thirty years of his life. The design of the evangelists was to give an account of his "public ministry," and not his private life. Hence, they say little of him in regard to his first years. What they do say, however, corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children; was subject to his parents, and increased in favor with God and man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:40: the child: Luk 2:52; Jdg 13:24; Sa1 2:18, Sa1 2:26, Sa1 3:19; Psa 22:9; Isa 53:1, Isa 53:2
strong: Luk 1:80; Eph 6:10; Ti2 2:1
filled: Luk 2:47, Luk 2:52; Isa 11:1-5; Col 2:2, Col 2:3
the grace: Psa 45:2; Joh 1:14; Act 4:33
Geneva 1599
2:40 And the child grew, and waxed strong in spirit, (u) filled with wisdom: and the grace of God was upon him.
(u) As Christ grew up in age, so the virtue of his Godhead showed itself more and more.
John Gill
2:40 And the child grew,.... In body, in strength, and in stature; which shows that it was a true body Christ assumed, and like ours, which did not come to its maturity at once, but by degrees:
and waxed strong in spirit, or in his soul; for as he had a true body, he had also a reasonable soul; the faculties of which were far from being weak, they were exceeding strong, and appeared stronger and stronger every day; his understanding was clear, his judgment solid, and his memory strong and retentive, his will, and the desires of it, were to that which is good, and his affections cleaved unto it. The Persic and Ethiopic versions read, "was strengthened in", or "by the Holy Spirit"; with the grace and gifts of it; but the former sense is best,
Filled with wisdom; and knowledge as man; for this is to be understood, not of his essential wisdom as God, nor of those treasures of wisdom and knowledge, which were hid in him as mediator, to be dispensed to his church; but of his created and natural wisdom, as man; in which he increased gradually, as his body grew, and the faculties of his soul opened under the influences of his deity, and the power of his Spirit,
and the grace of God was upon him; which designs not the fulness of grace that was in him, as mediator, for the supply of his people: but either that internal grace which was bestowed on his human nature, even the various graces of the Spirit of God, and which flowed from the grace of union of the two natures in him; or rather the love and favour of God, which in various instances was in a very singular manner manifested to him.
John Wesley
2:40 And the child grew - In bodily strength and stature; and waxed strong in spirit - The powers of his human mind daily improved; filled with wisdom - By the light of the indwelling Spirit, which gradually opened itself in his soul; and the grace of God was upon him - That is, the peculiar favour of God rested upon him, even as man.
Robert Jamieson, A. R. Fausset and David Brown
2:40 His mental development kept pace with His bodily, and "the grace of God," the divine favor, rested manifestly and increasingly upon Him. See Lk 2:52.
2:412:41: Եւ երթային ծնօղքն նորա ամի՝ ամի՝ յԵրուսաղէմ ՚ի տօն զատկին[1017]։ [1017] Օրինակ մի ընդ Ոսկանայ. ՚Ի տօնի զատկին։
41 Արդ, նրա ծնողները ամէն տարի, Զատկի տօնին, Երուսաղէմ էին գնում:
41 Անոր ծնողքը ամէն տարի զատկի տօնին Երուսաղէմ կ’երթային։
Եւ երթային ծնողքն նորա ամի ամի յԵրուսաղէմ ի տօն զատկին:

2:41: Եւ երթային ծնօղքն նորա ամի՝ ամի՝ յԵրուսաղէմ ՚ի տօն զատկին[1017]։
[1017] Օրինակ մի ընդ Ոսկանայ. ՚Ի տօնի զատկին։
41 Արդ, նրա ծնողները ամէն տարի, Զատկի տօնին, Երուսաղէմ էին գնում:
41 Անոր ծնողքը ամէն տարի զատկի տօնին Երուսաղէմ կ’երթային։
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2:4141: Каждый год родители Его ходили в Иерусалим на праздник Пасхи.
2:41  καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατ᾽ ἔτος εἰς ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα.
2:41. Καὶ (And) ἐπορεύοντο ( they-were-traversing-of ,"οἱ (the-ones) γονεῖς (generators-of) αὐτοῦ (of-it,"κατ' (down) ἔτος (to-a-year) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) τῇ (unto-the-one) ἑορτῇ (unto-a-festival) τοῦ (of-the-one) πάσχα. (of-a-Pascha)
2:41. et ibant parentes eius per omnes annos in Hierusalem in die sollemni paschaeAnd his parents went every year to Jerusalem, at the solemn day of the pasch.
41. And his parents went every year to Jerusalem at the feast of the passover.
2:41. And his parents went every year to Jerusalem, at the time of the solemnity of Passover.
Now his parents went to Jerusalem every year at the feast of the passover:

41: Каждый год родители Его ходили в Иерусалим на праздник Пасхи.
2:41  καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατ᾽ ἔτος εἰς ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα.
2:41. et ibant parentes eius per omnes annos in Hierusalem in die sollemni paschae
And his parents went every year to Jerusalem, at the solemn day of the pasch.
2:41. And his parents went every year to Jerusalem, at the time of the solemnity of Passover.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: Из истории жизни Иисуса Христа до 30-ти летнего возраста ев. Лука сообщает только истории Его путешествия в Иерусалим, когда Ему исполнилось 12: лет от рождения. Три раза в год, на самые большие праздники Пасху, Пятидесятницу и Кущей, каждый израильтянин, согласно закону, обязан был приходить в Иерусалим (Исх XXIII, 14: и сл. ; XXXIV, 23; Втор XVI, 16). Женщины и дети могли оставаться дома, но благочестивые израильтянки все-таки посещали Иерусалим. Такова была и Мария. Она вместе с Иосифом ходила ежегодно на самый большой праздник - Пасху. - О праздновании Пасхи см. Мф XXVI, 2. Сына своего, однако, по-видимому, она доселе еще не брала с собою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 Now his parents went to Jerusalem every year at the feast of the passover. 42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast. 43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. 44 But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. 45 And when they found him not, they turned back again to Jerusalem, seeking him. 46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. 47 And all that heard him were astonished at his understanding and answers. 48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. 49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business? 50 And they understood not the saying which he spake unto them. 51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. 52 And Jesus increased in wisdom and stature, and in favour with God and man.

We have here the only passage of story recorded concerning our blessed Saviour, from his infancy to the day of his showing to Israel at twenty-nine years old, and therefore we are concerned to make much of this, for it is in vain to wish we had more. Here is,

I. Christ's going up with his parents to Jerusalem, at the feast of the passover, v. 41, 42. 1. It was their constant practice to attend there, according to the law, though it was a long journey, and they were poor, and perhaps not well able, without straitening themselves, to bear the expenses of it. Note, Public ordinances must be frequented, and we must not forsake the assembling of ourselves together, as the manner of some is. Worldly business must give way to spiritual concerns. Joseph and Mary had a son in the house with them, that was able to teach them better than all the rabbin at Jerusalem; yet they went up thither, after the custom of the feast. The Lord loves the gates of Zion more than all the dwellings of Jacob, and so should we. We have reason to suppose that Joseph went up likewise at the feasts of pentecost and tabernacles; for all the males were to appear there thrice a year, but Mary only at the passover, which was the greatest of the three feasts, and had most gospel in it. 2. The child Jesus, at twelve years old, went up with them. The Jewish doctors say that at twelve years old children must begin to fast from time to time, that they may learn to fast on the day of atonement; and that at thirteen years old a child begins to be a son of the commandment, that is, obliged to the duties of adult church-membership, having been from his infancy, by virtue of his circumcision, a son of the covenant. It is not said that this was the first time that Jesus went up to Jerusalem to worship at the feast: probably he had done it for some years before, having spirit and wisdom above his years; and all should attend on public worship that can hear with understanding, Neh. viii. 2. Those children that are forward in other things should be put forward in religion. It is for the honour of Christ that children should attend on public worship, and he is pleased with their hosannas; and those children that were in their infancy dedicated to God should be called upon, when they are grown up, to come to the gospel passover, to the Lord's supper, that they make it their own act and deed to join themselves to the Lord.

II. Christ's tarrying behind his parents at Jerusalem, unknown to them, in which he designed to give an early specimen of what he was reserved for.

1. His parents did not return till they had fulfilled the days; they had staid there all the seven days at the feast, though it was not absolutely necessary that they should stay longer than the two first days, after which many went home. Note, It is good to stay to the conclusion of an ordinance, as becomes those who say, It is good to be here, and not to hasten away, as if we were like Doeg, detained before the Lord.

2. The child tarried behind in Jerusalem, not because he was loth to go home, or shy of his parents' company, but because he had business to do there, and would let his parents know that he had a Father in heaven, whom he was to be observant of more than of them; and respect to him must not be construed disrespect to them. Some conjecture that he tarried behind in the temple, for it was the custom of the pious Jews, on the morning that they were to go home, to go first to the temple, to worship God; there he staid behind, and found entertainment there till they found him again. Or, perhaps, he staid at the house where they lodged, or some other friend's house (and such a child as he was could not but be the darling of all that knew him, and every one would court his company), and went up to the temple only at church-time; but so it was that he staid behind. It is good to see young people willing to dwell in the house of the Lord; they are then like Christ.

3. His parents went the first day's journey without any suspicion that he was left behind, for they supposed him to have been in the company, v. 44. On these occasions, the crowd was very great, especially the first day's journey, and the roads full of people; and they concluded that he came along with some of their neighbours, and they sought him among their kindred and acquaintance, that were upon the road, going down. Pray did you see our Son? or, Did you see him? Like the spouses's inquiry, Saw ye him whom my soul loveth? This was a jewel worth seeking after. They knew that every one would be desirous of his company, and that he would be willing to do good among his kinsfolk and acquaintance, but among them they found him not, v. 45. There are many, too many, who are our kinsfolk and acquaintance, that we cannot avoid conversing with, among whom we find little or nothing of Christ. When they could not hear of him in this and the other company upon the road, yet they hoped they should meet with him at the place where they lodged that night; but there they could learn no tidings of him. Compare this with Job xxiii. 8, 9.

4. When they found him not at their quarters at night, they turned back again, next morning, to Jerusalem, seeking him. Note, Those that would find Christ must seek till they find; for he will at length be found of those that seek him, and will be found their bountiful rewarder. Those that have lost their comforts in Christ, and the evidences of their interest in him, must bethink themselves where, and when, and how, they lost them, and must turn back again to the place where they last had them; must remember whence they are fallen, and repent, and do their first works, and return to their first love, Rev. ii. 4, 5. Those that would recover their lost acquaintance with Christ must go to Jerusalem, the city of our solemnities, the place which he has chosen to put his name there; must attend upon him in his ordinances, in the gospel-passover, there they may hope to meet him.

5. The third day they found him in the temple, in some of the apartments belonging to the temple, where the doctors of the law kept, not their courts, but their conferences rather, or their schools for disputation; and there they found him sitting in the midst of them (v. 46), not standing as a catechumen to be examined or instructed by them, for he had discovered such measures of knowledge and wisdom that they admitted him to sit among them as a fellow or member of their society. This is an instance, not only that he was filled with wisdom (v. 40), but that he had both a desire to increase it and a readiness to communicate it; and herein he is an example to children and young people, who should learn of Christ to delight in the company of those they may get good by, and choose to sit in the midst of the doctors rather than in the midst of the players. Let them begin at twelve years old, and sooner, to enquire after knowledge, and to associate with those that are able to instruct them; it is a hopeful and promising presage in youth to be desirous of instruction. Many a youth at Christ's age now would have been playing with the children in the temple, but he was sitting with the doctors in the temple. (1.) He heard them. Those that would learn must be swift to hear. (2.) He asked them questions; whether, as a teacher (he had authority so to ask) or as a learner (he had humility so to ask) I know not, or whether as an associate, or joint-searcher after truth, which must be found out by mutual amicable disquisitions. (3.) He returned answers to them, which were very surprising and satisfactory, v. 47. And his wisdom and understanding appeared as much in the questions he asked as in the answers he gave, so that all who heard him were astonished: they never heard one so young, no indeed any of their greatest doctors, talk sense at the rate that he did; like David, he had more understanding than all his teachers, yea, than the ancients, Ps. cxix. 99, 100. Now Christ showed forth some rays of his glory, which were presently drawn in again. He gave them a taste (says Calvin) of his divine wisdom and knowledge. Methinks this public appearance of Christ in the temple, as a teacher, was like Moses's early attempt to deliver Israel, which Stephen put this construction upon, that he supposed his brethren would have understood, by that, how God by his hand would deliver them, Acts vii. 24, 25. They might have taken the hint, and been delivered then, but they understood not; so they here might have had Christ (for aught I know) to enter upon his work now, but they were only astonished, and understood not the indication; and therefore, like Moses, he retires into obscurity again, and they hear no more of him for many years after.

6. His mother talked with him privately about it. When the company broke up, she took him aside, and examined him about it with a deal of tenderness and affection, v. 48. Joseph and Mary were both amazed to find him there, and to find that he had so much respect showed him as to be admitted to sit among the doctors, and to be taken notice of. His father knew he had only the name of a father, and therefore said nothing. But, (1.) His mother told him how ill they took it: "Son, why hast thou thus dealt with us? Why didst thou put us into such a fright?" They were ready to say, as Jacob of Joseph, "A wild beast has devoured him; or, He is fallen into the hands of some more cruel enemy, who has at length found out that he was the young child whose life Herod had sought some years ago." A thousand imaginations, we may suppose, they had concerning him, each more frightful than another. "Now, why hast thou given us occasion for these fears? Thy father and I have sought thee, sorrowing; not only troubled that we lost thee, but vexed at ourselves that we did not take more care of thee, to bring thee along with us." Note, Those may have leave to complain of their losses that think they have lost Christ. But their weeping did not hinder sowing; they did not sorrow and sit down in despair, but sorrowed and sought. Note, If we would find Christ, we must seek him sorrowing, sorrowing that we have lost him, that we have provoked him to withdraw, and that we have sought him no sooner. They that thus seek him in sorrow shall find him, at length, with so much the greater joy. (2.) He gently reproved their inordinate solicitude about him (v. 49): "How is it that you sought me? You might have depended upon it, I would have followed you home when I had done the business I had to do here. I could not be lost in Jerusalem. Wist ye not that I ought to be, en tois tou patros mou;--in my Father's house?" so some read it; "where else should the Son be, who abideth in the house for ever? I ought to be," [1.] "Under my Father's care and protection; and therefore you should have cast the care of me upon him, and not have burdened yourselves with it." Christ is a shaft hid in his Father's quiver, Isa. xlix. 2. He takes care of his church likewise, and therefore let us never despair of its safety. [2.] "At my Father's work" (so we take it): "I must be about my Father's business, and therefore could not go home as soon as you might. Wist ye not? Have you not already perceived that concerning me, that I have devoted myself to the service of religion, and therefore must employ myself in the affairs of it?" Herein he hath left us an example; for it becomes the children of God, in conformity to Christ, to attend their heavenly Father's business, and to make all other business give way to it. This word of Christ we now think we understand very well, for he hath explained it in what he hath done and said. It was his errand into the world, and his meat and drink in the world, to do his Father's will, and finish his work: and yet at that time his parents understood not this saying, v. 50. They did not understand what business he had to do then in the temple for his Father. They believed him to be the Messiah, that should have the throne of his father David; but they thought that should rather bring him to the royal palace than to the temple. They understood not his prophetical office; and he was to do much of his work in that.

Lastly, Here is their return to Nazareth. This glimpse of his glory was to be short. It was now over, and he did not urge his parents either to come and settle at Jerusalem or to settle him there (though that was the place of improvement and preferment, and where he might have the best opportunities of showing his wisdom), but very willingly retired into his obscurity at Nazareth, where for many years he was, as it were, buried alive. Doubtless, he came up to Jerusalem, to worship at the feast, three times a year, but whether he ever went again into the temple, to dispute with the doctors there, we are not told; it is not improbable but he might. But here we are told,

1. That he was subject to his parents. Though once, to show that he was more than a man, he withdrew himself from his parents, to attend his heavenly Father's business, yet he did not, as yet, make that his constant practice, nor for many years after, but was subject to them, observed their order, and went and came as they directed, and, as it should seem, worked with his father at the trade of a carpenter. Herein he hath given an example to children to be dutiful and obedient to their parents in the Lord. Being made of a woman, he was made under the law of the fifth commandment, to teach the seed of the faithful thus to approve themselves to him a faithful seed. Though his parents were poor and mean, though his father was only his supposed father, yet he was subject to them; though he was strong in spirit, and filled with wisdom nay though he was the Son of God, yet he was subject to his parents; how then will they answer it who, though foolish and weak, yet are disobedient to their parents?

2. That his mother, though she did not perfectly understand her son's sayings, yet kept them in her heart, expecting that hereafter they would be explained to her, and she should fully understand them, and know how to make use of them. However we may neglect men's sayings because they are obscure (Si non vis intelligi debes negligi--If it be not intelligible, it is not valuable), yet we must not think so of God's sayings. That which at first is dark, so that we know not what to make of it, may afterwards become plain and easy; we should therefore lay it up for hereafter. See John ii. 22. We may find use for that another time which now we see not how to make useful to us. A scholar keeps those grammar rules in memory which at present he understands not the use of, because he is told that they will hereafter be of use to him; so we must do by Christ's sayings.

3. That he improved, and came on, to admiration (v. 52): He increased in wisdom and stature. In the perfections of his divine nature there could be no increase; but this is meant of his human nature, his body increased in stature and bulk, he grew in the growing age; and his soul increased in wisdom, and in all the endowments of a human soul. Though the Eternal Word was united to the human soul from his conception, yet the divinity that dwelt in him manifested itself to his humanity by degrees, ad modum recipientis--in proportion to his capacity; as the faculties of his human soul grew more and more capable, the gifts it received from the divine nature were more and more communicated. And he increased in favour with God and man, that is, in all those graces that rendered him acceptable to God and man. Herein Christ accommodated himself to his estate of humiliation, that, as he condescended to be an infant, a child, a youth, so the image of God shone brighter in him, when he grew up to be a youth, than it did, or could, while he was an infant and a child. Note, Young people, as they grow in stature, should grow in wisdom, and then, as they grow in wisdom, they will grow in favour with God and man.
Adam Clarke: Commentary on the Bible - 1831
2:41: His parents went - every year - This was their constant custom, because positively enjoined by the law, Exo 23:17. But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, Exo 34:23. And our Lord, being now twelve years old, Luk 2:42, accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals - the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:41: am 4012, ad 8
went: Exo 23:14-17, Exo 34:23; Deu 12:5-7, Deu 12:11, Deu 12:18, Deu 16:1-8, Deu 16:16; Sa1 1:3, Sa1 1:21
the: Exo 12:14; Lev 23:5; Num 28:16; Joh 2:13, Joh 6:4, Joh 11:55, Joh 13:1
Geneva 1599
2:41 (7) Now his parents went to Jerusalem every year at the feast of the passover.
(7) The scribes and Pharisees are aroused to hear the wisdom of Christ in his time by an extraordinary deed.
John Gill
2:41 Now his parents went to Jerusalem every year,.... Joseph was obliged to go three times a year, as were all the males in Israel, at the feasts of the passover, pentecost, and tabernacles, Deut 16:16. The first of these is expressed here, at the feast of the passover; but the women were not obliged to go up: for so it is said by the Jews (p), , "the passover of women is voluntary", or in their own power; they might go up to the feast, or not, as they pleased. It is indeed said of Hillell, who was now alive, that he obliged the women to the first, but not to a second passover: to which the Karaites object; the account they give is as follows (q),
"truly the women were obliged, by the school of Hillell, to the offering of the passover; but if they were hindered from the first passover, the second was in their power; that is, the thing depended upon their will and pleasure, whether they would offer or not, which may be justly wondered at; for why should they be obliged to the, first, and not the second? for behold, as to the obligation of the passover, there is no difference between the first passover, and the second, The sum of the matter is, our wise men, on whom be peace, have determined and say, that there is no obligation but to males, who are arrived to maturity.
So that this was a voluntary thing in Mary; which discovers her piety and religion, and her great regard to the ordinances and appointments of God,
(p) T. Hieros. Kiddushin, fol. 61. 3. (q) Eliahu Adderet, p. 39. apud Trigland. de Sect. Karaeorum, p. 28.
2:422:42: Եւ իբրեւ եղեն նորա ա՛մք երկոտասան, յելանել նոցա յԵրուսաղէմ ըստ սովորութեան տօնին,
42 Եւ երբ նա տասներկու տարեկան եղաւ, տօնի սովորութեան համաձայն՝ Երուսաղէմ ելան:
42 Ու երբ անիկա տասներկու տարեկան եղաւ, տօնին սովորութեանը պէս անոնք Երուսաղէմ գացին։
Եւ իբրեւ եղեն նորա ամք երկոտասան, յելանել նոցա յԵրուսաղէմ ըստ սովորութեան տօնին:

2:42: Եւ իբրեւ եղեն նորա ա՛մք երկոտասան, յելանել նոցա յԵրուսաղէմ ըստ սովորութեան տօնին,
42 Եւ երբ նա տասներկու տարեկան եղաւ, տօնի սովորութեան համաձայն՝ Երուսաղէմ ելան:
42 Ու երբ անիկա տասներկու տարեկան եղաւ, տօնին սովորութեանը պէս անոնք Երուսաղէմ գացին։
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2:4242: И когда Он был двенадцати лет, пришли они также по обычаю в Иерусалим на праздник.
2:42  καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς
2:42. Καὶ (And) ὅτε (which-also) ἐγένετο ( it-had-became ) ἐτῶν (of-years) δώδεκα, (of-two-ten," ἀναβαινόντων ( of-stepping-up ) αὐτῶν (of-them) κατὰ (down) τὸ (to-the-one) ἔθος (to-a-custom) τῆς (of-the-one) ἑορτῆς (of-a-festival)
2:42. et cum factus esset annorum duodecim ascendentibus illis in Hierosolymam secundum consuetudinem diei festiAnd when he was twelve years old, they going up into Jerusalem, according to the custom of the feast,
42. And when he was twelve years old, they went up after the custom of the feast;
2:42. And when he had become twelve years old, they ascended to Jerusalem, according to the custom of the feast day.
And when he was twelve years old, they went up to Jerusalem after the custom of the feast:

42: И когда Он был двенадцати лет, пришли они также по обычаю в Иерусалим на праздник.
2:42  καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς
2:42. et cum factus esset annorum duodecim ascendentibus illis in Hierosolymam secundum consuetudinem diei festi
And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast,
2:42. And when he had become twelve years old, they ascended to Jerusalem, according to the custom of the feast day.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-45: Двенадцати лет. С этих пор еврейские мальчики обыкновенно начинали обучаться закону, приучаться к присутствованию при богослужения, к соблюдению постов и т. под. - По окончании дней праздника - выражение, прибавленное в русском переводе. Знатоки иудейских древностей утверждают, что только в первые два дня праздника Пасхи необходимо было лично присутствовать в храме всем богомольцам. С третьим днем начинались так называемые полусвятые дни, когда было можно возвращаться домой. Таким установлением многие, несомненно, пользовались. Поэтому Иосиф и Мария могли уйти из Иерусалима на третий день праздника. И "учители" обыкновенно вступали в беседы с богомольцами именно только в эти остающиеся полупраздничные дни, когда им нечего было делать в храме и не было занятий в храмовом Синедрионе (Едершейм с. 312). - Остался Отрок Иисус в Иерусалиме. Неудержимое стремление к божественному могуче заявило о себе в душе Христа во время первого посещения Им Иерусалима и побудило Его снова вернуться в храм, когда родители пошли было с Ним домой. - И не заметили... Может быть, караван богомольцев, в котором шли Иосиф с Мариею был настолько велик, что нельзя было сразу заметить отсутствия Иисуса. Вероятно, что в этом караване были родственники Марии и Иосифа, и отрок Иисус мог сначала пойти с какими-нибудь родственниками, у которых были также дети - отроки Его возраста, что было дозволено Его родителями. Но потом незаметно Отрок вернулся в Иерусалим, в храм. - Дневной путь - выражение неопределенное. По всей вероятности, караван богомольцев в течение дня проходил небольшое пространство. Остановка, конечно, была сделана с наступлением ночи, так как теперь собрались в одно место все отставшие спутники Иосифа и Марии.
Albert Barnes: Notes on the Bible - 1834
2:42: Twelve years old - All males among the Hebrews were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and it is probable that this was the age at which they first went up to Jerusalem, Exo 23:14-17; Deu 16:16.
To Jerusalem - Where the feasts of the Jews were all held. This was a journey from Nazareth of about 70 miles.
After the custom of the feast - According to the usual manner of the feast.
John Gill
2:42 And when he was twelve years old,.... Not that he was now, , "a son of the commandment", (r) to use the Jewish phrase; or now came under the yoke of the law; or was obliged to the duties of adult church membership, as is asserted by some; nor particularly to go to Jerusalem to make his appearance at the feast of the passover, or any other feast: for according to the maxims of the Jews, persons were not obliged to the duties of the law, or subject to the penalties of it in case of non-performance, until they were, a female, at the age of twelve years, and one day, and a male, at the age of thirteen years, and one day; but then they used to train up their children, and inure them to religious exercises before: as for instance, though they were not obliged to fast on the day of atonement, until they were at the age before mentioned; yet, they used them to it two or three year's before, as they were able to endure it: a son of nine, or ten years old, they train him up by hours; they make him fast so many hours; and one of eleven, or "twelve years old", they make him fast a whole day: but then this was not law, but custom; and which they observed, that they might be used to the commandments (s), and be expert in them, and ready to perform them when required. It is said, (t) that "there was a good custom in Jerusalem to make their little sons and daughters fast on a fast day; the son of a year, till the very day he is "twelve years old", when he fasts the whole day; and after that they carry him, and bring him before every ancient man, that he may bless him, and confirm him, and pray over him, that he may be worthy in the law, and in good works; and: every one that is greater than he in the city, he stands up from his place, and goes before him, and bows to him, to pray for him: and this is to learn him, that they are beautiful, and their works beautiful and acceptable to God; and they did not use to leave their little children behind them, but brought them to the synagogues, , "that they might be ready in the commandments".
That they might be inured to them, and expert in them, when they were under obligation to them; for they were not properly under the law, until they were arrived to the age above mentioned; nor were they reckoned adult church members till then, nor then neither, unless worthy persons: for so it is said (u),
"he that is worthy, at thirteen years of age, is called , "a son of the congregation of Israel";
that is, a member of the church. When therefore Joseph and Mary took Jesus along with them, at this age,
when they went up to Jerusalem, after the custom of the feast of the passover, it shows their religious regard to him; and may be an instruction to parents, to bring up their children in the nurture and admonition of the Lord, after their example,
(r) Aben Ezra in Gen. xvii. 14. (s) Misn. Yoma, c. 8. sect. 4. & Maimon. & Bartenora in ib. T. Bab. Yoma, fol. 82. 1. Maimon. Hilch. Shebitat Asur, c. 2. sect. 10, 11. (t) Massechet Sopherim, c. 18. sect. 5. (u) Zohar in Exod. fol. 39. 4.
Robert Jamieson, A. R. Fausset and David Brown
2:42 FIRST CONSCIOUS VISIT TO JERUSALEM. (Lk 2:41-52)
went up--"were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals (Ex 23:14-17), devout women, when family duties permitted, went also, as did Hannah (1Kings 1:7), and, as we here see, the mother of Jesus.
when twelve years old--At this age every Jewish boy was styled "a son of the law," being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord is taken up for the first time to Jerusalem, at the passover season, the chief of the three annual festivals. But oh, with what thoughts and feelings must this Youth have gone up! Long ere He beheld it, He had doubtless "loved the habitation of God's house and the place where His honor dwelt" (Ps 26:8), a love nourished, we may be sure, by that "word hid in His heart," with which in afterlife He showed so perfect a familiarity. As the time for His first visit approached, could one's ear have caught the breathings of His young soul, he might have heard Him whispering, "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!" (Ps 42:1; Ps 87:2; Ps 122:1-2). On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King: Out of Zion, the perfection of beauty, God doth shine" (Ps 48:2; Ps 50:2). Of His feelings or actions during all the eight days of the feast not a word is said. As a devout child, in company with its parents, He would go through the services, keeping His thoughts to Himself. But methinks I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting house, and his banner over me was love. I sat down under his shadow with great delight, and his fruit was sweet to my taste" (Song 2:3-4).
2:432:43: եւ կատարել զաւուրսն՝ եւ դառնա՛լ անդրէն, մնա՛ց Յիսուս մանուկն յԵրուսաղէմ. եւ ո՛չ գիտացին ծնօղքն նորա.
43 Եւ երբ տօնական օրերը լրացան, ու նրանք վերադարձան, մանուկ Յիսուսը մնաց Երուսաղէմում, եւ նրա ծնողները այդ չիմացան:
43 Երբ օրերը լմնցուցին ու նորէն ետ դարձան, Յիսուս մանուկը Երուսաղէմ մնաց։ Բայց Յովսէփ ու անոր մայրը չէին գիտեր,
եւ կատարել զաւուրսն եւ դառնալ անդրէն, մնաց Յիսուս մանուկն յԵրուսաղէմ. եւ ոչ գիտացին [10]ծնողքն նորա:

2:43: եւ կատարել զաւուրսն՝ եւ դառնա՛լ անդրէն, մնա՛ց Յիսուս մանուկն յԵրուսաղէմ. եւ ո՛չ գիտացին ծնօղքն նորա.
43 Եւ երբ տօնական օրերը լրացան, ու նրանք վերադարձան, մանուկ Յիսուսը մնաց Երուսաղէմում, եւ նրա ծնողները այդ չիմացան:
43 Երբ օրերը լմնցուցին ու նորէն ետ դարձան, Յիսուս մանուկը Երուսաղէմ մնաց։ Բայց Յովսէփ ու անոր մայրը չէին գիտեր,
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2:4343: Когда же, по окончании дней [праздника], возвращались, остался Отрок Иисус в Иерусалиме; и не заметили того Иосиф и Матерь Его,
2:43  καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῶ ὑποστρέφειν αὐτοὺς ὑπέμεινεν ἰησοῦς ὁ παῖς ἐν ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ.
2:43. καὶ (and) τελειωσάντων ( of-having-en-finish-belonged ) τὰς (to-the-ones) ἡμέρας, (to-days) ἐν (in) τῷ (unto-the-one) ὑποστρέφειν (to-beturn-under) αὐτοὺς (to-them,"ὑπέμεινεν (it-stayed-under,"Ἰησοῦς (an-Iesous) ὁ (the-one) παῖς (a-child,"ἐν (in) Ἰερουσαλήμ, (unto-a-Hierousalem,"καὶ (and) οὐκ (not) ἔγνωσαν (they-had-acquainted,"οἱ (the-ones) γονεῖς (generators-of) αὐτοῦ. (of-it)
2:43. consummatisque diebus cum redirent remansit puer Iesus in Hierusalem et non cognoverunt parentes eiusAnd having fulfilled the days, when they returned, the child Jesus remained in Jerusalem. And his parents knew it not.
43. and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not;
2:43. And having completed the days, when they returned, the boy Jesus remained in Jerusalem. And his parents did not realize this.
And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not:

43: Когда же, по окончании дней [праздника], возвращались, остался Отрок Иисус в Иерусалиме; и не заметили того Иосиф и Матерь Его,
2:43  καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῶ ὑποστρέφειν αὐτοὺς ὑπέμεινεν ἰησοῦς ὁ παῖς ἐν ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ.
2:43. consummatisque diebus cum redirent remansit puer Iesus in Hierusalem et non cognoverunt parentes eius
And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem. And his parents knew it not.
2:43. And having completed the days, when they returned, the boy Jesus remained in Jerusalem. And his parents did not realize this.
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Adam Clarke: Commentary on the Bible - 1831
2:43: Had fulfilled the days - Eight days in the whole: one was the passover, and the other seven, the days of unleavened bread. See on Mat 26:2 (note).
Albert Barnes: Notes on the Bible - 1834
2:43: Had fulfilled the days - The days of the Passover. These were eight days in all - one day for killing the paschal lamb, and seven days for the observance of the feast of unleavened bread, Exo 12:15; Lev 23:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:43: Ch2 30:21-23, Ch2 25:17
John Gill
2:43 And when they had fulfilled the days,.... The seven days of the fear of unleavened bread, for so many days that feast was observed; and though it was not absolutely necessary, and obligatory upon them to stay all that time at Jerusalem, yet Mary and Joseph seem so to have done, as did the more religious and devout persons:
as they returned; at the time when they were going from Jerusalem home again:
the child Jesus tarried behind in Jerusalem; being desirous of hearing the discourses of the doctors about the sense of the Scriptures, the meaning of the laws, and the traditions of the elders, and of conversing with them:
and Joseph, and his mother, knew not of it; of his intention to tarry longer, nor of his design in so doing: he did not ask leave of them, since his stay was about an affair of his heavenly Father's; and therefore this action of Christ is not to be drawn into an example, or precedent for children, to act without consulting, or asking leave of their parents. They had no notion at all of his staying behind them, nor any suspicion of it; nor did they miss him for a considerable time; which might be owing to the large numbers that went in company together, so that they could not tell but that he was in the crowd, though they did not see him; or to the men and women travelling in separate companies, as is thought; so that Joseph might think he was with Mary, and Mary might conclude he was with Joseph, till they came to the end of their first day's journey, when they came together, and then missed him.
John Wesley
2:43 The child Jesus - St. Luke describes in order Jesus the fruit of the womb, Lk 1:42; an infant, Lk 2:12; a little child, Lk 2:40; a child here, and afterward a man. So our Lord passed through and sanctified every stage of human life. Old age only did not become him.
Robert Jamieson, A. R. Fausset and David Brown
2:43 as they returned--If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene.
tarried behind . . . Joseph and his mother knew not--Accustomed to the discretion and obedience of the lad [OLSHAUSEN], they might be thrown off their guard.
2:442:44: կարծէին զնմանէ՝ թէ ընդ ուղեկիցսն իցէ. եկին իբրեւ աւուր միոյ ճանապարհ, եւ խնդրէին զնա ընդ դրացի՛ս եւ ընդ ծանօթս[1018]։ [1018] Ոմանք. Աւուր միոյ ճանապարհք։
44 Կարծում էին, թէ նա իրենց ուղեկիցների հետ է. մի օրուայ չափ ճանապարհ եկան եւ նրան փնտռեցին ազգականների ու ծանօթների մէջ:
44 Հապա կարծելով թէ անիկա ճամբորդներուն հետ է, մէկ օրուան ճամբայ գացին, յետոյ սկսան փնտռել զանիկա իրենց ազգականներուն եւ ճանչուորներուն մէջ։
Կարծէին զնմանէ թէ ընդ ուղեկիցսն իցէ. եկին իբրեւ աւուր միոյ ճանապարհ եւ խնդրէին զնա ընդ [11]դրացիսն եւ ընդ ծանօթս:

2:44: կարծէին զնմանէ՝ թէ ընդ ուղեկիցսն իցէ. եկին իբրեւ աւուր միոյ ճանապարհ, եւ խնդրէին զնա ընդ դրացի՛ս եւ ընդ ծանօթս[1018]։
[1018] Ոմանք. Աւուր միոյ ճանապարհք։
44 Կարծում էին, թէ նա իրենց ուղեկիցների հետ է. մի օրուայ չափ ճանապարհ եկան եւ նրան փնտռեցին ազգականների ու ծանօթների մէջ:
44 Հապա կարծելով թէ անիկա ճամբորդներուն հետ է, մէկ օրուան ճամբայ գացին, յետոյ սկսան փնտռել զանիկա իրենց ազգականներուն եւ ճանչուորներուն մէջ։
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2:4444: но думали, что Он идет с другими. Пройдя же дневной путь, стали искать Его между родственниками и знакомыми
2:44  νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς,
2:44. νομίσαντες ( Having-parceleed-to ) δὲ (moreover) αὐτὸν (to-it) εἶναι (to-be) ἐν (in) τῇ (unto-the-one) συνοδίᾳ (unto-a-waying-together-unto) ἦλθον (they-had-came) ἡμέρας (of-a-day) ὁδὸν (to-a-way) καὶ (and) ἀνεζήτουν (they-were-seeking-up-unto) αὐτὸν (to-it) ἐν (in) τοῖς (unto-the-ones) συγγενεῦσιν (unto-together-kindreders) καὶ (and) τοῖς (unto-the-ones) γνωστοῖς , ( unto-acquaintable )
2:44. existimantes autem illum esse in comitatu venerunt iter diei et requirebant eum inter cognatos et notosAnd thinking that he was in the company, they came a day's journey and sought him among their kinsfolks and acquaintance.
44. but supposing him to be in the company, they went a day’s journey; and they sought for him among their kinsfolk and acquaintance:
2:44. But, supposing that he was in the company, they went a day’s journey, seeking him among their relatives and acquaintances.
But they, supposing him to have been in the company, went a day' s journey; and they sought him among [their] kinsfolk and acquaintance:

44: но думали, что Он идет с другими. Пройдя же дневной путь, стали искать Его между родственниками и знакомыми
2:44  νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς,
2:44. existimantes autem illum esse in comitatu venerunt iter diei et requirebant eum inter cognatos et notos
And thinking that he was in the company, they came a day's journey and sought him among their kinsfolks and acquaintance.
2:44. But, supposing that he was in the company, they went a day’s journey, seeking him among their relatives and acquaintances.
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Adam Clarke: Commentary on the Bible - 1831
2:44: Supposing him to have been in the company - Some have supposed that the men and women marched in separate companies on these occasions, which is very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men's company, might suppose he was with his mother in the women's company; and Mary, not seeing him with her, might imagine he was with Joseph.
Went a day's journey - Knowing what a treasure they possessed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can.
And they sought him - Ανεζητουν, They earnestly sought him. They are now both duly affected with a sense of their great loss and great negligence.
Kinsfolk and acquaintance - Those of the same family and neighborhood went up to Jerusalem together on such occasions.
I have frequently been reminded, says Mr. Ward, when reading this history, of the crowds going to some place in Bengal, to an idol feast. Men, women, and children, in large companies, may be seen travelling together, with their bedding, etc., on their heads. They cook and prepare their victuals in some shady place near a town, where they can purchase the necessaries they want, and, after remaining two or three days at the festival, return in companies as they went.
Albert Barnes: Notes on the Bible - 1834
2:44: Supposing him to have been in the company - It may seem very remarkable that parents should not have been more attentive to their only son, and that they should not have been assured of his presence with them when they left Jerusalem; but the difficulty may be explained by the following considerations:
1. In going to these great feasts, families and neighbors would join together, and form a large collection.
2. It is not improbable that Jesus was "with" them when they were about to start from Jerusalem and were making preparations. Seeing him then, they might have been certain as to his presence.
3. A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night and ascertained their mistake.
Kinsfolk - Relatives.
Acquaintances - Neighbors who had gone up with them in the same company to Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:44: in: Psa 42:4, Psa 122:1-4; Isa 2:3
John Gill
2:44 But they supposing him to have been in the company,.... That travelled together into the same parts, having been, as they, at Jerusalem to keep the feast:
went a day's journey; either before they missed him; or if they missed him sooner, yet they went on inquiring for him in the company, until they were come a day's journey before they thought, or, at least, determined on going back to Jerusalem. The bounds of a day's journey from Jerusalem are said to be (w) Elath on the south, and Akrabba on the north; elsewhere (x) it is, Elathon the north, and Akrabbaon the south, Lud, or Lydda, on the west, and Jordan on the east; wherefore, as Galilee lay north of Jerusalem, the bound of this day's journey must be, according to the Misna, Akrabba, and, according to the Talmud, Elath. Nazareth was three days journey from Jerusalem (y): according to the Jewish writers (z), a day's journey was ten "parsas", or large miles, Which were forty lesser miles; and which, they say, is a middling man's walk, on a middling day, as in the months of Tisri, or Nisan, when days and nights were alike: and it was in the latter of those months, on the twenty second day of it, that Joseph and Mary set out on their journey; see Ex 12:18 but it cannot be thought that women and children should be able to travel so many miles a day, and therefore this day's journey, very likely, was shorter:
and they sought him among their kinsfolks and acquaintance; when they came to the end of their day's journey, where they took up their lodging for that night: and as the company was large, they doubtless lay at different houses; wherefore they inquired in every house, where their relations and acquaintance lay, after their child Jesus, where they might most reasonably expect he would be: and so, in a spiritual sense, when souls have lost sight of Christ, of whom should they inquire concerning him? and where should they expect to hear of him, but among their spiritual kindred and friends, and who also are related to Christ? see Song 5:9.
(w) Misn. Maaser Sheni, c. 3. sect. 2. (x) T. Bab. Betza, fol. 5. 1. (y) David de Pomis Lex. Heb. p. 141. (z) T. Hieros. Beracot, fol. 2. 3. T. Bab. Pesachim, fol. 93. 2. & 94. & Tosaphta in ib. fol. 11. 2. Seder Tephillot, fol. 144. 1. Ed. Basil.
John Wesley
2:44 Supposing him to have been in the company - As the men and women usually travelled in distinct companies.
Robert Jamieson, A. R. Fausset and David Brown
2:44 sought him among their kinsfolk and acquaintances--On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group.
2:452:45: Եւ իբրեւ ո՛չ գտին, դարձա՛ն անդրէն յԵրուսաղէմ խնդրել զնա։
45 Ու երբ չգտան, Երուսաղէմ վերադարձան՝ նրան փնտռելու համար:
45 Երբ չգտան, նորէն Երուսաղէմ դարձան զանիկա փնտռելու։
Եւ իբրեւ ոչ գտին, դարձան անդրէն յԵրուսաղէմ խնդրել զնա:

2:45: Եւ իբրեւ ո՛չ գտին, դարձա՛ն անդրէն յԵրուսաղէմ խնդրել զնա։
45 Ու երբ չգտան, Երուսաղէմ վերադարձան՝ նրան փնտռելու համար:
45 Երբ չգտան, նորէն Երուսաղէմ դարձան զանիկա փնտռելու։
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2:4545: и, не найдя Его, возвратились в Иерусалим, ища Его.
2:45  καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς ἰερουσαλὴμ ἀναζητοῦντες αὐτόν.
2:45. καὶ (And) μὴ (lest) εὑρόντες ( having-had-found ) ὑπέστρεψαν (they-beturned-under) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) ἀναζητοῦντες ( seeking-up-unto ) αὐτόν. (to-it)
2:45. et non invenientes regressi sunt in Hierusalem requirentes eumAnd not finding him, they returned into Jerusalem, seeking him.
45. and when they found him not, they returned to Jerusalem, seeking for him.
2:45. And not finding him, they returned to Jerusalem, seeking him.
And when they found him not, they turned back again to Jerusalem, seeking him:

45: и, не найдя Его, возвратились в Иерусалим, ища Его.
2:45  καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς ἰερουσαλὴμ ἀναζητοῦντες αὐτόν.
2:45. et non invenientes regressi sunt in Hierusalem requirentes eum
And not finding him, they returned into Jerusalem, seeking him.
2:45. And not finding him, they returned to Jerusalem, seeking him.
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Adam Clarke: Commentary on the Bible - 1831
2:45: Seeking him - Ζητουντες αυτον - or rather, seeking him diligently, αναζητουντες. This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days' absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the ζητουντες of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.
John Gill
2:45 And when they found him not,.... In the company that came from Jerusalem with them, nor among any of their relations and friends, with whom they supposed he was:
they turned back again to Jerusalem, that is, the next morning, for it can hardly be thought they would set out that night, after they had travelled all day, without taking some repose:
seeking him; at Jerusalem, in the streets and broad places of it; a figure of the church and ordinances, where souls look for, and inquire after their beloved, when they have lost him, Song 3:1.
Robert Jamieson, A. R. Fausset and David Brown
2:45 After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple--not the "sanctuary" (as in Lk 1:9), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars.
2:462:46: Եւ եղեւ յետ երից աւուրց, գտին զնա ՚ի տաճարին զի նստէ՛ր ընդ վարդապետսն, լսէ՛ր ՚ի նոցանէ՝ եւ հարցանէ՛ր զնոսա։ Զարմանային ամենեքեան որ լսէինն ՚ի նմանէ՝ ընդ իմաստութիւնն եւ ընդ պատասխանիս նորա[1019]. [1019] Ոմանք. Որ լսէին ՚ի նմանէ։
46 Եւ երեք օր յետոյ նրան գտան տաճարում. վարդապետների հետ նստած՝ նա լսում էր նրանց եւ հարցեր էր տալիս:
46 Երեք օրէն ետքը տաճարին մէջ գտան զանիկա, որ վարդապետներուն հետ նստեր էր, անոնց մտիկ կ’ընէր ու անոնց բան կը հարցնէր։
Եւ եղեւ յետ երից աւուրց գտին զնա ի տաճարին, զի նստէր ընդ վարդապետսն, լսէր ի նոցանէ եւ հարցանէր զնոսա:

2:46: Եւ եղեւ յետ երից աւուրց, գտին զնա ՚ի տաճարին զի նստէ՛ր ընդ վարդապետսն, լսէ՛ր ՚ի նոցանէ՝ եւ հարցանէ՛ր զնոսա։ Զարմանային ամենեքեան որ լսէինն ՚ի նմանէ՝ ընդ իմաստութիւնն եւ ընդ պատասխանիս նորա[1019].
[1019] Ոմանք. Որ լսէին ՚ի նմանէ։
46 Եւ երեք օր յետոյ նրան գտան տաճարում. վարդապետների հետ նստած՝ նա լսում էր նրանց եւ հարցեր էր տալիս:
46 Երեք օրէն ետքը տաճարին մէջ գտան զանիկա, որ վարդապետներուն հետ նստեր էր, անոնց մտիկ կ’ընէր ու անոնց բան կը հարցնէր։
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2:4646: Через три дня нашли Его в храме, сидящего посреди учителей, слушающего их и спрашивающего их;
2:46  καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὖρον αὐτὸν ἐν τῶ ἱερῶ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς·
2:46. καὶ (And) ἐγένετο ( it-had-became ) μετὰ (with) ἡμέρας (to-days) τρεῖς ( to-three ) εὗρον (they-had-found) αὐτὸν (to-it) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) καθεζόμενον ( to-seating-down ) ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) διδασκάλων (of-teaching-speakers) καὶ (and) ἀκούοντα (to-hearing) αὐτῶν (of-them) καὶ (and) ἐπερωτῶντα (to-upon-entreating-unto) αὐτούς: (to-them)
2:46. et factum est post triduum invenerunt illum in templo sedentem in medio doctorum audientem illos et interrogantemAnd it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them and asking them questions.
46. And it came to pass, after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions:
2:46. And it happened that, after three days, they found him in the temple, sitting in the midst of the doctors, listening to them and questioning them.
And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions:

46: Через три дня нашли Его в храме, сидящего посреди учителей, слушающего их и спрашивающего их;
2:46  καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὖρον αὐτὸν ἐν τῶ ἱερῶ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς·
2:46. et factum est post triduum invenerunt illum in templo sedentem in medio doctorum audientem illos et interrogantem
And it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them and asking them questions.
2:46. And it happened that, after three days, they found him in the temple, sitting in the midst of the doctors, listening to them and questioning them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-47: Через три дня - вероятно, после своего выхода из Иерусалима. Первый день был проведен в дороге, второй - а обратном путешествии в Иерусалим и третий - в поисках Иисуса в городе. - В храме. Более вероятным является предположение, что беседа "учителей" происходила близ входа в храм, во внешнем дворе или дворе языков - месте удобном и доступном для всех: и мужчин, и женщин. Тут находилась роскошная галлерея, но без скамей: слушатели сидели на полу. Сидеть же учащимся дозволялось и в присутствии самых важных учителей. Поэтому Aп. Павел и говорит, что он воспитался "у ног", Гамалиила сидел на полу, когда тот говорил (Деян XXII, 3). - Среди учителей. Любознательность побудила Отрока как можно ближе подвинуться к державшему речь раввину, и Он таким образом очутился в середине круга других раввинов, которые сидели по бокам своего сотоварища, прислушиваясь к его словам. - Слушающего их и спрашивающего их. По временам, в разговор вступали и другие раввины. Иисус прислушивался со вниманием к их речам и, когда в них находил что-либо неясное, спрашивал у них разъяснения, что позволялось обычаем. - Все слушавшие его, - т. е. не только простой народ, но даже и сами раввины. - Дивились - были поражены удивлением (exiotanto). - Разуму и ответам - разумности (epi t. sunesei) и именно Его находчивости в ответах на те вопросы, с какими обыкновенно обращались раввины к своим слушателям после того, как кончали изложение того или другого пункта учения.
Adam Clarke: Commentary on the Bible - 1831
2:46: Sitting in the midst of the doctors - The rabbins, who were explaining the law and the ceremonies of the Jewish religion to their disciples.
Asking them questions - Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars in order to take an occasion to instruct them.
In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us that, "when he was about fourteen years of age, the chief priests, and the principal men of the city, were constantly coming to him to be more accurately instructed in matters relative to the law." See his Life, sect. ii. If this were true, it is no wonder to find them now listening, with the deepest attention, to such teaching as they never before heard.
Albert Barnes: Notes on the Bible - 1834
2:46: After three days - This means, probably, "on the third day" after they had left Jerusalem - that is, the first day they went toward Galilee, on the second they returned to Jerusalem, and on the third they found him. Compare Mat 27:63; Mar 8:31.
In the temple - In the "court" of the temple, for Jesus, not being a Levitical priest, could not enter into the temple itself. See Mat 21:12.
In the midst of the doctors - The "teachers," the "rabbis," who were the instructors of the people in matters of religion.
Asking them questions - Proposing questions to them respecting the law and the prophets. There is no reason to suppose that this was for the purpose of perplexing or confounding them. The questions were doubtless proposed in a respectful manner, and the answers listened to with proper deference to their age and rank. Jesus was a child, and religion does not teach a child to be rude or uncivil, even though he may really know much more than more aged persons. Religion teaches all, and especially the young, to treat others with respect, to show them the honor that is due, to venerate age, and to speak kindly to all, Pe1 2:17; Pe1 3:8, Pe1 3:9; Exo 20:12; Mat 23:3; Rom 13:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:46: after: Luk 2:44, Luk 2:45; Kg1 12:5, Kg1 12:12; Mat 12:40, Mat 16:21, Mat 27:63, Mat 27:64
the doctors: Luk 5:17; Act 5:34
both: Isa 49:1, Isa 49:2, Isa 50:4
John Gill
2:46 And it came to pass, that after three days,.... From their first setting out from Jerusalem, when Jesus tarried behind; or on the third day, which may be reckoned thus; the first day was spent in journeying, and the second in coming back the same journey, and the third day they sought all Jerusalem for him, when
they found him in the temple; his Father's house, the house of God, a figure of a Gospel church, where the word and ordinances are duly administered, and where Christ is to be found. What part of the temple Christ was in, is not easy to say; it was not in the holy of holies, for none but the high priest went into that, and that only on the day of atonement; nor in the court of the priests, for he was not among them, but the doctors; nor in the court of the Israelites, where the common people worshipped: it may be best judged of, by observing where their several consistories, or courts of judicature were (a); the grand sanhedrim sat in the sanctuary, in the room Gazith; the lesser sanhedrim, which consisted of twenty three persons, and the bench of three; the one sat in the gate of the court (of the Israelites); and the other in the gate of the mountain of the house (or court of the Gentiles); it seems most likely, that he was in the room Gazith, where the grand sanhedrim sat; for here was the largest number of doctors; and it was the more amazing to his parents, to find him here; unless it should be rather thought, that he was in the synagogue in the temple, for such an one there (b) was there; where, after service was over, he might be admitted to a conversation with the learned doctors that belonged to it: it follows,
sitting in the midst of the doctors: the principal doctors in being at this time, were Hillell and Shammai, the one the president, and the other vice president of the council; and Rabban Simeon, the son of Hillell, who succeeded him in his office; and R. Judah, and R. Joshua, the sons of Bethira; Jonathan ben Uzziel, the author of the Chaldee paraphrase; and R. Jochanan ben Zaccai. The sanhedrim sat in a semicircular form, like the half of a round corn floor; so that they could see one another, and the prince, and the father of the court, could see them all; and before them sat three rows of the disciples of the wise men, or scholars; and in each row there were three and twenty men: the first row was next to the sanhedrim, and the second row below that, and the third row below that; and in every row they sat according to their superiority in wisdom (c): on a seat, in one of these rows, I think, Christ sat among the scholars; and this may be called sitting among the doctors, because these seats were just before them, and were in a semicircular form; at least he might be here at first; when upon the questions he put, and the answers he made, he was taken particular notice of by the doctors, who might call him up, and place him between them; for this, in some cases, was done to scholars. Thus, it is said (d),
"if one of the disciples, or scholars, say, I have something to say in favour of him, (one that is on his trial,) they bring him up, and "cause him to sit in the midst of them"; and he does not go down from thence all the whole day.
Both hearing them: their debates and decisions about points in the law of Moses:
and asking them questions; upon those points. Had this been a "Midrash", or school, there would be no difficulty of producing instances of putting questions to the doctors there; but there was no such place in the temple, or synagogue, where teachers were interrogated by their hearers; for which reason I think the passages, produced by Dr. Lightfoot, are not so pertinent, since they refer to such a place: it is very likely, since there were such a number of scholars admitted to sit before the sanhedrim to hear their controversies, and determinations, and were allowed, in some cases, to speak; so they might be suffered to put questions, in order to gain knowledge,
(a) Misn. Sanhedrin, c. 10. sect. 2. Maimon. Hilch. Sanhedrin, c. 1. sect. 3. (b) Jarchi in Misn. Yoma, c. 7. sect. 1. (c) Misn. Sanhedrin, c. 4. sect. 3, 4. Maimon. Hilch. Sanhedrin, c. 1. sect. 7. (d) Misn. Sanhedrin, c. 5. sect. 4.
John Wesley
2:46 After three days - The first day was spent in their journey, the second, in their return to Jerusalem: and the third, in searching for him there: they found him in the temple - In an apartment of it: sitting in the midst of the doctors - Not one word is said of his disputing with them, but only of his asking and answering questions, which was a very usual thing in these assemblies, and indeed the very end of them. And if he was, with others, at the feet of these teachers (where learners generally sat) he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their hearers and disciples.
Robert Jamieson, A. R. Fausset and David Brown
2:46 hearing . . . asking--The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Lk 2:52). In fact, the beauty of Christ's example lies very much in His never at one stage of His life anticipating the duties of another. All would be in the style and manner of a learner, "opening His mouth and panting." "His soul breaking for the longing that it had unto God's judgments at all times" (Ps 119:20), and now more than ever before, when finding Himself for the first time in His Father's house. Still there would be in His questions far more than in their answers; and if we may take the frivolous interrogatories with which they afterwards plied Him, about the woman that had seven husbands and such like, as a specimen of their present drivelling questions, perhaps we shall not greatly err, if we suppose that "the questions" which He now "asked them" in return were just the germs of those pregnant questions with which He astonished and silenced them in after years: "What think ye of Christ? Whose Son is He? If David call Him Lord, how is He then his Son?" "Which is the first and great commandment?" "Who is my neighbour?"
2:472:47: եւ իբրեւ տեսին զնա՝ սքանչացա՛ն։ Եւ ասէ ցնա մայրն իւր. Ո՛րդեակ՝ զի՞նչ գործ գործեցեր դու ընդ մեզ. ահաւասիկ հայր քո՝ եւ ես՝ տառապեաք՝ խնդրեաք զքեզ[1020]։ [1020] Օրինակ մի. Եւ իբրեւ գտին զնա սք՛՛։ Ոմանք. Տառապէաք եւ խնդ՛՛։
47 Եւ բոլորը, որ նրան լսում էին, զարմանում էին նրա իմաստութեան եւ պատասխանների վրայ:
47 Անոր ականջ դնողները կը զարմանային անոր իմաստութեանը ու պատասխաններուն վրայ։
Զարմանային ամենեքեան որ լսէին ի նմանէ` ընդ իմաստութիւնն եւ ընդ պատասխանիս նորա:

2:47: եւ իբրեւ տեսին զնա՝ սքանչացա՛ն։ Եւ ասէ ցնա մայրն իւր. Ո՛րդեակ՝ զի՞նչ գործ գործեցեր դու ընդ մեզ. ահաւասիկ հայր քո՝ եւ ես՝ տառապեաք՝ խնդրեաք զքեզ[1020]։
[1020] Օրինակ մի. Եւ իբրեւ գտին զնա սք՛՛։ Ոմանք. Տառապէաք եւ խնդ՛՛։
47 Եւ բոլորը, որ նրան լսում էին, զարմանում էին նրա իմաստութեան եւ պատասխանների վրայ:
47 Անոր ականջ դնողները կը զարմանային անոր իմաստութեանը ու պատասխաններուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:4747: все слушавшие Его дивились разуму и ответам Его.
2:47  ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ.
2:47. ἐξίσταντο ( They-were-standing-out ) δὲ (moreover," πάντες ( all ) οἱ (the-ones) ἀκούοντες ( hearing ) αὐτοῦ (of-it,"ἐπὶ (upon) τῇ (unto-the-one) συνέσει (unto-a-sending-together) καὶ (and) ταῖς (unto-the-ones) ἀποκρίσεσιν (unto-separatings-off) αὐτοῦ. (of-it)
2:47. stupebant autem omnes qui eum audiebant super prudentia et responsis eiusAnd all that heard him were astonished at his wisdom and his answers.
47. and all that heard him were amazed at his understanding and his answers.
2:47. But all who listened to him were astonished over his prudence and his responses.
And all that heard him were astonished at his understanding and answers:

47: все слушавшие Его дивились разуму и ответам Его.
2:47  ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ.
2:47. stupebant autem omnes qui eum audiebant super prudentia et responsis eius
And all that heard him were astonished at his wisdom and his answers.
2:47. But all who listened to him were astonished over his prudence and his responses.
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Adam Clarke: Commentary on the Bible - 1831
2:47: Answers: - The word αποκρισις here seems not to mean answers only, but what Jesus said by way of question to the doctors, Luk 2:46. So in Rev 7:13, one of the elders is said to have answered, saying - when he only asked a question. Bp. Pearce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:47: Luk 4:22, Luk 4:32; Psa 119:99; Mat 7:28; Mar 1:22; Joh 7:15, Joh 7:46
John Gill
2:47 And all that heard him were astonished,.... All in the sanhedrim, both the doctors, and their disciples, were amazed,
at his understanding; in the knowledge of the law, and of the Scriptures:
and his answers; which he returned to the questions the doctor's put to him, which were made with so much wisdom and judgment, that it was surprising in one of his years.
2:482:48: Եւ ասէ ցնոսա. Զի՞ խնդրէիք զիս ո՛չ գիտէիք եթէ ՚ի տան Հօր իմոյ պա՛րտ է ինձ լինել[1021]։ [1021] Ոմանք. Զի խնդրէք զիս, ոչ գիտէք թէ ՚ի տան Հօր իմում։
48 Երբ ծնողները նրան տեսան, հիացան. իսկ մայրը նրան ասաց. «Որդի՛, այս ի՞նչ արեցիր դու մեզ. ահաւասիկ հայրդ ու ես տագնապած քեզ էինք փնտռում»:
48 Երբ տեսան զանիկա, ապշած մնացին։ Մայրը ըսաւ անոր. «Ո՛րդեակ, ինչո՞ւ համար մեզի այդպէս ըրիր. ահա քու հայրդ ու ես խիստ վշտացած քեզ կը փնտռէինք»։
Եւ իբրեւ տեսին զնա, սքանչացան. եւ ասէ ցնա մայրն իւր. Որդեակ, զի՞նչ գործ գործեցեր դու ընդ մեզ. ահաւասիկ հայր քո եւ ես տառապէաք, խնդրէաք զքեզ:

2:48: Եւ ասէ ցնոսա. Զի՞ խնդրէիք զիս ո՛չ գիտէիք եթէ ՚ի տան Հօր իմոյ պա՛րտ է ինձ լինել[1021]։
[1021] Ոմանք. Զի խնդրէք զիս, ոչ գիտէք թէ ՚ի տան Հօր իմում։
48 Երբ ծնողները նրան տեսան, հիացան. իսկ մայրը նրան ասաց. «Որդի՛, այս ի՞նչ արեցիր դու մեզ. ահաւասիկ հայրդ ու ես տագնապած քեզ էինք փնտռում»:
48 Երբ տեսան զանիկա, ապշած մնացին։ Մայրը ըսաւ անոր. «Ո՛րդեակ, ինչո՞ւ համար մեզի այդպէս ըրիր. ահա քու հայրդ ու ես խիստ վշտացած քեզ կը փնտռէինք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:4848: И, увидев Его, удивились; и Матерь Его сказала Ему: Чадо! что Ты сделал с нами? Вот, отец Твой и Я с великою скорбью искали Тебя.
2:48  καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ, τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ἐζητοῦμέν σε.
2:48. καὶ (And) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) ἐξεπλάγησαν, (they-had-been-smitten-out,"καὶ (and) εἶπεν (it-had-said) πρὸς (toward) αὐτὸν (to-it,"ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it,"Τέκνον, (Producee,"τί (to-what-one) ἐποίησας (thou-did-unto) ἡμῖν (unto-us) οὕτως; (unto-the-one-this?" ἰδοὺ ( Thou-should-have-had-seen ,"ὁ (the-one) πατήρ (a-father) σου (of-thee) καὶ (and) ἐγὼ (I) ὀδυνώμενοι ( being-anguished-unto ) ζητοῦμέν (we-seek-unto) σε. (to-thee)
2:48. et videntes admirati sunt et dixit mater eius ad illum fili quid fecisti nobis sic ecce pater tuus et ego dolentes quaerebamus teAnd seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? Behold thy father and I have sought thee sorrowing.
48. And when they saw him, they were astonished: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing.
2:48. And upon seeing him, they wondered. And his mother said to him: “Son, why have you acted this way toward us? Behold, your father and I were seeking you in sorrow.”
And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing:

48: И, увидев Его, удивились; и Матерь Его сказала Ему: Чадо! что Ты сделал с нами? Вот, отец Твой и Я с великою скорбью искали Тебя.
2:48  καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ, τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ἐζητοῦμέν σε.
2:48. et videntes admirati sunt et dixit mater eius ad illum fili quid fecisti nobis sic ecce pater tuus et ego dolentes quaerebamus te
And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? Behold thy father and I have sought thee sorrowing.
2:48. And upon seeing him, they wondered. And his mother said to him: “Son, why have you acted this way toward us? Behold, your father and I were seeking you in sorrow.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48-50: И увидев Его - конечно, увидели Его Иосиф и Мария - удивились - именно тому, что Иисус находится во храме и притом среди учителей, к беседе с которыми Он, по представлению Его родителей, не был подготовлен. - И матерь Его сказала. Материнское чувство живее, чем чувство отца, и скорее вырывается наружу. - Отец твой. Пресвятая Дева, очевидно, доселе ни слова не сказала своему Сыну о том, что Иосиф - не отец Ему. Она предоставляла Самому Богу это оповещение тайны рождения Иисуса. - С великою скорбью. Стоящее здесь греч. слово (odunomenoi) означает и физическую, и душевную боль. По-нашему можно передать: "измучились мы, искавши тебя". - Зачем вам было искать меня? Здесь нет никакого упрека по отношению к родителям, а только выражение недоумения по поводу их тревоги. - Или вы не знали... т. е. вам ведь хорошо должно быть известно Мое назначение. Здесь намек на те откровения, какие получили Иосиф и Мария от Ангела о Иисусе. Замечательно, что Христос высказывает здесь тайну, которую, очевидно, доселе скрывала от Него Мария и Иосиф... - Должно быть в том, что принадлежит Отцу Моему? Одни толкователи видят здесь указание на храм как место особого присутствия Бога, другие же понимают слова Христа как обозначение призвания Христа исполнять волю Отца небесного: "в делах, какие принадлежат моему Отцу". Из этих толкований мы предпочитаем первое, так как Христос отвечает именно по поводу "искания Его" родителями. Он хочет сказать, что долго искать им не было надобности: всего естественнее было прямо придти в храм, где Христос чувствовал Себя находящимся всего ближе к Отцу своему. Если же разуметь здесь "дела Отца", то эти дела Христос мог совершать и не в храме. - Но в каком смысле здесь Христос называет Бога Отцом Своим? Одни видят здесь указание на чувство чрезвычайной сыновней любви, которая возжглась в сердце Христа, как израильтянина, под впечатлением тех воспоминаний, какие пробуждали в душе каждого пасхальные торжества. Христос, говорят, был одним из лучших сынов Израиля и пламеннее, чем другие евреи, чувствовал свою близость к Богу как к благодетелю Израиля. Но с таким толкованием нельзя согласиться. Прежде всего уже ясно, что слова "Отца моего" представляют собой ответ на не совсем точное выражение Марии: "вот отец Твой", т. е. Иосиф. Христос хочет напомнить Матери, что у Него один только отец - Бог. Затем Христос говорит "Отец Мой", а не "Отец наш", как Он должен бы сказать, если бы имел в виду отношение свое к Иегове как отцу Израиля в общем смысле этого слова. Наконец, замечание евангелиста, что Иосиф и Мария "не поняли Его слов", также говорит против такого толкования. Что же было непонятного в том, так Отрок, воспитанный в любви к Богу как к Отцу всего Израиля, теперь высказывает сознание того тесного общения с Богом, в каком Он Себя почувствовал, в первый раз будучи на празднике Пасхи в Иерусалиме? Поэтому более естественным мы считаем такое толкование, которое усматривает в этом изречении Христа сознание Им своего высшего, метафизического, единства с Богом - Он сознает Себя Сыном Божьим по природе, по существу: Бог - Его Отец в собственном смысле этого слова. - Но они не поняли сказанных им слов. В откровении, полученном от Ангела Иосифом и Мариею, ничего не сказано было о том, как будет идти развитие Божественного Младенца. Им была очерчена только деятельность Христа как Мессии. Естественно поэтому их недоумение то поводу сделанного Христом заявления: что же, в самом деле, теперь станут делать они, родители? Будет ли Христос отныне подчиняться им, как делал это доселе? или же, может быть, отныне Ему, как знающему тайну Своего рождения, нужно предоставить полную свободу в дальнейшем развитии?
Adam Clarke: Commentary on the Bible - 1831
2:48: Why hast thou thus dealt with us? - It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct.
Albert Barnes: Notes on the Bible - 1834
2:48: Why hast thou thus dealt with us? - Why hast thou given us all this trouble and anxiety, in going so far and returning with so much solicitude?
Thy father - Joseph was not the "real" father of Jesus, but he was "legally" so; and as the secret of his birth was not commonly known, he was called his father. Mary, in accordance with that usage, also called him so.
Sorrowing - Anxious, lest in the multitude he might not be found, or lest some accident might have happened to him.
Geneva 1599
2:48 (8) And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.
(8) All duties which we owe to men, even though they are not to be neglected, so are they (according to the position in life which God has set us) not to be preferred before the glory of God.
John Gill
2:48 And when they saw him they were amazed,.... That is, when Joseph and Mary saw him amidst the doctors, they were astonished that he was admitted among them, and had in such esteem by them:
and his mother said unto him; she being his own, and only parent, and not Joseph; and therefore he said nothing, but left it to her; who upon sight of him, at least as soon as she had a proper opportunity after he had left the doctors, began to chide, or rather to expostulate with him after this manner:
son, why hast thou thus dealt with us? which was said with great tenderness of affection, and in much mildness; and may be a pattern to parents, who should not provoke their children to anger, but deal gently and tenderly with them:
behold, thy father and I have sought thee sorrowing; with great grief, anxiety, and solicitude, fearing lest some evil had befallen him. Mary calls Joseph his father, though she knew he was not, in a proper sense; but because he was supposed to be so, and was his father by the law of marriage; and especially, she might call him so because of his paternal care of him in his education, and bringing him up: for it is a maxim with the Jews (e), that "not he that begets, but he that brings up, is the father.
(e) Shemot Rabba, sect. 46. fol. 143. 1.
2:492:49: Եւ նոքա՝ ո՛չ իմացան զբանն զոր խօսեցաւ ընդ նոսա։
49 Եւ նա պատասխանեց նրանց. «Ինչո՞ւ էիք ինձ փնտռում, չգիտէի՞ք, թէ ես Հօրս տանը պէտք է լինեմ»:
49 Յիսուս ըսաւ անոնց. «Զիս ինչո՞ւ կը փնտռէիք. չէի՞ք գիտեր թէ ինծի պէտք է որ իմ Հօրս տունը* ըլլամ»։
Եւ ասէ ցնոսա. Զի՞ խնդրէիք զիս, ո՞չ գիտէիք եթէ ի տան Հօր իմոյ պարտ է ինձ լինել:

2:49: Եւ նոքա՝ ո՛չ իմացան զբանն զոր խօսեցաւ ընդ նոսա։
49 Եւ նա պատասխանեց նրանց. «Ինչո՞ւ էիք ինձ փնտռում, չգիտէի՞ք, թէ ես Հօրս տանը պէտք է լինեմ»:
49 Յիսուս ըսաւ անոնց. «Զիս ինչո՞ւ կը փնտռէիք. չէի՞ք գիտեր թէ ինծի պէտք է որ իմ Հօրս տունը* ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:4949: Он сказал им: зачем было вам искать Меня? или вы не знали, что Мне должно быть в том, что принадлежит Отцу Моему?
2:49  καὶ εἶπεν πρὸς αὐτούς, τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;
2:49. καὶ (And) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Τί (To-what-one) ὅτι (to-which-a-one) ἐζητεῖτέ (ye-were-seeking-unto) με; (to-me?"οὐκ (Not) ᾔδειτε (ye-had-come-to-have-seen) ὅτι (to-which-a-one) ἐν (in) τοῖς (unto-the-ones) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) δεῖ (it-bindeth) εἶναί (to-be) με; (to-me?"
2:49. et ait ad illos quid est quod me quaerebatis nesciebatis quia in his quae Patris mei sunt oportet me esseAnd he said to them: How is it that you sought me? Did you not know that I must be about my father's business?
49. And he said unto them, How is it that ye sought me? wist ye not that I must be in my Father’s house?
2:49. And he said to them: “How is it that you were seeking me? For did you not know that it is necessary for me to be in these things which are of my Father?”
And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father' s business:

49: Он сказал им: зачем было вам искать Меня? или вы не знали, что Мне должно быть в том, что принадлежит Отцу Моему?
2:49  καὶ εἶπεν πρὸς αὐτούς, τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;
2:49. et ait ad illos quid est quod me quaerebatis nesciebatis quia in his quae Patris mei sunt oportet me esse
And he said to them: How is it that you sought me? Did you not know that I must be about my father's business?
2:49. And he said to them: “How is it that you were seeking me? For did you not know that it is necessary for me to be in these things which are of my Father?”
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Adam Clarke: Commentary on the Bible - 1831
2:49: How is it that ye sought me? - Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High.
My Father's business? - Εν τοις του πατρος μου, My Father's concerns. Some think that these words should be translated, In my Father's house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father's house? This translation is defended by Grotius, Pearce, and others; and is the reading of the Syriac, later Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his Divine nature and mission. My Father's concerns. This saying, one would think, could not have been easily misunderstood. It shows at once that he came down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!
Albert Barnes: Notes on the Bible - 1834
2:49: How is it ... - "Why" have ye sought me with so much anxiety? "Mary" should have known that the Son of God was safe; that his heavenly Father would take care of him, and that he could do nothing amiss.
Wist ye not - "Know ye not." You had reason to know. You knew my design in coming into the world, and that design was "superior" to the duty of obeying earthly parents, and they should be willing always to give me up to the proper business for which I live.
My Father's business - Some think that this should be translated "in my Father's house" - that is, in the temple. Jesus reminded them here that he came down from heaven; that he had a higher Father than an earthly parent; and that, even in early life, it was proper that he should be engaged in the work for which he came. He did not enter, indeed, upon his public work for eighteen years after this; yet still the work of God was "his" work, and always, even in childhood, it was proper for him to be engaged in the great business for which he came down from heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:49: my: Luk 2:48; Psa 40:8; Mal 3:1; Mat 21:12; Joh 2:16, Joh 2:17, Joh 4:34, Joh 5:17, Joh 6:38, Joh 8:29; Joh 9:4
John Gill
2:49 And he said unto them, how is it that ye sought me?.... That is, with so much uneasiness and distress of mind, not trusting in the power and providence of God, to take care of him; and in other places, besides the temple, where they had been inquiring for him:
wist ye not that I must be about my Father's business? or "in my Father's house", as the Syriac and Persic versions render it; where, as soon as you missed me, you might, at once, have concluded I was, and not have put yourselves to so much trouble and pains in seeking for me. Christ seems to tax them with ignorance, or, at least, forgetfulness of his having a Father in heaven, whose business he came to do on earth; and which they should have thought in their own minds he was now about, and so have made themselves easy. The business that Christ came about was to preach the Gospel, and which he afterwards performed with great clearness and fulness, with much power, majesty, and authority, with great constancy and diligence, with much concern for the souls of men, arid with great awfulness; and in which he took great delight, though he went through many dangers and risks of life; as also to work miracles in proof of his deity and Messiahship, and for the good of the bodies of men, and in which he was very assiduous, going about every where doing good this way: but the main, and principal part of his business was, to work out salvation for his people, by fulfilling the law, making reconciliation and atonement for their sins, and obtaining eternal redemption: this was a business which neither angels nor men could do; was very toilsome and laborious, and yet he delighted in it; nor did he desist from it until it was accomplished: and this is called his Father's business, because he contrived and assigned it to him; he called him to it, and sent him to perform; he enjoined it to him as man and mediator, and the glory of his perfections was concerned in it, and secured by it: and it was a business that Christ must be about, be concerned in, and perform, because he engaged to do it from all eternity; and because it was the will of his Father, which must be done, and was necessary in order to show himself dutiful and obedient; and because it was foretold in prophecy again and again and promised that it should be done; and because it could not be done by another. Now our Lord's conversing with the doctors, and which was a branch of his prophetic office, and was, no doubt, with a view to the good of the souls of men, and nothing less than miraculous, was a show, a prelude of, and a sort of an entrance upon the business he came about.
John Wesley
2:49 Why sought ye me? - He does not blame them for losing, but for thinking it needful to seek him: and intimates, that he could not be lost, nor found any where, but doing the will of a higher parent.
Robert Jamieson, A. R. Fausset and David Brown
2:49 about my Father's business--literally, "in" or "at My Fathers," that is, either "about My Father's affairs," or "in My Father's courts"--where He dwells and is to be found--about His hand, so to speak. This latter shade of meaning, which includes the former, is perhaps the true one, Here He felt Himself at home, breathing His own proper air. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. "Once here, thought ye I should so readily hasten away? Let ordinary worshippers be content to keep the feast and be gone; but is this all ye have learnt of Me?" Methinks we are here let into the holy privacies of Nazareth; for what He says they should have known, He must have given them ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, in effect, My Father has not been seeking Me; I have been with Him all this time; "the King hath brought me into His chambers . . . His left hand is under my head, and His right hand doth embrace me" (Song 1:4; Song 2:6). How is it that ye do not understand? (Mk 8:21).
2:502:50: Եւ էջ ընդ նոսա, եւ գնա՛ց ՚ի Նազարեթ. եւ էր նոցա հնազա՛նդ. եւ մայրն նորա պահէր զամենայն զբանսն ՚ի սրտի իւրում[1022]։ [1022] Ոմանք. Եւ մայր նորա պահէր զամենայն բանս։
50 Բայց նրանք չհասկացան այն խօսքը, որ նա իրենց ասաց:
50 Անոնք չհասկցան այն խօսքը որ իրենց ըսուեցաւ։
Եւ նոքա ոչ իմացան զբանն զոր խօսեցաւ ընդ նոսա:

2:50: Եւ էջ ընդ նոսա, եւ գնա՛ց ՚ի Նազարեթ. եւ էր նոցա հնազա՛նդ. եւ մայրն նորա պահէր զամենայն զբանսն ՚ի սրտի իւրում[1022]։
[1022] Ոմանք. Եւ մայր նորա պահէր զամենայն բանս։
50 Բայց նրանք չհասկացան այն խօսքը, որ նա իրենց ասաց:
50 Անոնք չհասկցան այն խօսքը որ իրենց ըսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:5050: Но они не поняли сказанных Им слов.
2:50  καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς.
2:50. καὶ (And) αὐτοὶ (them) οὐ (not) συνῆκαν (they-sent-together) τὸ (to-the-one) ῥῆμα (to-an-uttering-to) ὃ (to-which) ἐλάλησεν (it-spoke-unto) αὐτοῖς. (unto-them)
2:50. et ipsi non intellexerunt verbum quod locutus est ad illosAnd they understood not the word that he spoke unto them.
50. And they understood not the saying which he spake unto them.
2:50. And they did not understand the word that he spoke to them.
And they understood not the saying which he spake unto them:

50: Но они не поняли сказанных Им слов.
2:50  καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς.
2:50. et ipsi non intellexerunt verbum quod locutus est ad illos
And they understood not the word that he spoke unto them.
2:50. And they did not understand the word that he spoke to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
2:50: They understood not ... - It is remarkable that they did not understand Jesus in this, but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that "he" was to be the Saviour of people, or if they did, they understood it in a very imperfect manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:50: Luk 9:45, Luk 18:34
John Gill
2:50 And they understood not the saying,.... What he meant by his Father's house, or his Father's business, and the necessity of his being there, and about that:
which he spake unto them; at that time, and as above related.
John Wesley
2:50 It is observable that Joseph is not mentioned after this time; whence it is probable, he did not live long after.
Robert Jamieson, A. R. Fausset and David Brown
2:50 understood not--probably He had never expressly said as much, and so confounded them, though it was but the true interpretation of many things which they had seen and heard from Him at home. (See on Jn 14:4.) But lest it should be thought that now He threw off the filial yoke, and became His own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidently meant to convey this. "From this time we have no more mention of Joseph. The next we hear is of his "mother and brethren" (Jn 2:12); whence it is inferred, that between this time and the commencement of our Lord's public life, Joseph died" [ALFORD], having now served the double end of being the protector of our Lord's Virgin--mother, and affording Himself the opportunity of presenting a matchless pattern of subjection to both parents.
2:512:51: Եւ Յիսուս զարգանա՛յր իմաստութեամբ եւ հասակաւ՝ եւ շնորհօ՛ք յԱստուծոյ եւ ՚ի մարդկանէ։
51 Եւ Յիսուս նրանց հետ իջաւ ու Նազարէթ գնաց. եւ նա հնազանդ էր նրանց: Եւ նրա մայրը այս բոլոր բաները պահում էր իր սրտում:
51 Եւ իջաւ անոնց հետ ու գնաց Նազարէթ եւ անոնց հնազանդ էր. բայց անոր մայրը այս բոլոր խօսքերը իր սրտին մէջ կը պահէր։
Եւ էջ ընդ նոսա եւ գնաց ի Նազարէթ, եւ էր նոցա հնազանդ. եւ մայր նորա պահէր զամենայն զբանսն ի սրտի իւրում:

2:51: Եւ Յիսուս զարգանա՛յր իմաստութեամբ եւ հասակաւ՝ եւ շնորհօ՛ք յԱստուծոյ եւ ՚ի մարդկանէ։
51 Եւ Յիսուս նրանց հետ իջաւ ու Նազարէթ գնաց. եւ նա հնազանդ էր նրանց: Եւ նրա մայրը այս բոլոր բաները պահում էր իր սրտում:
51 Եւ իջաւ անոնց հետ ու գնաց Նազարէթ եւ անոնց հնազանդ էր. բայց անոր մայրը այս բոլոր խօսքերը իր սրտին մէջ կը պահէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:5151: И Он пошел с ними и пришел в Назарет; и был в повиновении у них. И Матерь Его сохраняла все слова сии в сердце Своем.
2:51  καὶ κατέβη μετ᾽ αὐτῶν καὶ ἦλθεν εἰς ναζαρέθ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς.
2:51. καὶ (And) κατέβη (it-had-stepped-down) μετ' (with) αὐτῶν (of-them) καὶ (and) ἦλθεν (it-had-came) εἰς (into) Ναζαρέτ, (to-a-Nazaret) καὶ (and) ἦν (it-was) ὑποτασσόμενος (being-arranged-under) αὐτοῖς. (unto-them) καὶ (And) ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it) διετήρει (it-was-keeping-through-unto) πάντα ( to-all ) τὰ (to-the-ones) ῥήματα (to-utterings-to) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτῆς. (of-it)
2:51. et descendit cum eis et venit Nazareth et erat subditus illis et mater eius conservabat omnia verba haec in corde suoAnd he went down with them and came to Nazareth and was subject to them. And his mother kept all these words in her heart.
51. And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all sayings in her heart.
2:51. And he descended with them and went to Nazareth. And he was subordinate to them. And his mother kept all these words in her heart.
And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart:

51: И Он пошел с ними и пришел в Назарет; и был в повиновении у них. И Матерь Его сохраняла все слова сии в сердце Своем.
2:51  καὶ κατέβη μετ᾽ αὐτῶν καὶ ἦλθεν εἰς ναζαρέθ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς.
2:51. et descendit cum eis et venit Nazareth et erat subditus illis et mater eius conservabat omnia verba haec in corde suo
And he went down with them and came to Nazareth and was subject to them. And his mother kept all these words in her heart.
2:51. And he descended with them and went to Nazareth. And he was subordinate to them. And his mother kept all these words in her heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
51-52: Но недоумение Иосифа и Марии продолжалось недолго. Христос спокойно последовал за ними в Назарет, где и пребывал последующее время в полном повиновении у своих родителей, как обыкновенный еврейский отрок, а потом юноша. Проявление в Нем сознания своего богосыновства не воспрепятствовало, а, напротив, только содействовало к тому, чтобы идти путем самоуничижения к Своей великой цели. А одним из проявлений такого самоуничижения и было полное подчинение воле Своих родителей. - И Матерь Его сохраняла все слова сии в сердце Своем. Этим евангелист указывает на источник, откуда он почерпнул сведения о том, что произошло в Иерусалиме. Ей преимущественно запали в сердце слова Христа о Его отношении к Отцу своему - Богу. Очевидно, что и сама Пресвятая Дева не сразу постигла все величие, какое окружает ее Сына: только путем постоянного размышления о всем, происходящем с Ним, она дошла до полного и ясного понимания, в чем собственно должно состоять то Дело, для которого предназначен рожденный ею Сын Божий. - Иисус-же... - Эти слова напоминают собою слова 1Цар. о развитии пророка Самуила (II, 26). Одни толкователи видят здесь указание на то, что Христос все более и более развивался в умственном отношении и в то же время рос телесно (hlikia) - становился умным и стройным, высоким юношею. Другие же видят здесь указание на tо, что, с возрастом, постепенно в Иисусе все больше и больше проявлялась высшая, божественная, премудрость: "с преуспеянием тела преуспевало в Нем для видящих и явление Божества" (Афанасий вел. Т. 19-й Тв. Св. Отц. с. 455). Правильнее будет сказать, что развитие, какое здесь имеет в виду евангелист, было "богочеловеческое", так как Божество и человечество пребывали во Христе нераздельно и неслиянно. А постичь это соединение и понять, как шло развитие богочеловеческой природы - это для нас невозможно. Поэтому и все попытки изобразить историю постепенного развития Христа должны быть признаны совершенно не имеющими под собою никакой основы. - И в любви - см. ст. 40. - И человеков. Так как ев. здесь говорит уже о 12-ти летнем Отроке, а не о Младенце, как выше (ст. 40), то он упоминает и об отношении людей посторонних к Иисусу. Это обозначает, что Иисус был любим всеми Его окружавшими и, следов., ни в чем не отличался от того типа израильских отроков, какой в то время считался идеальным. Можно указать, на основании точных, преимущественно евангельских, данных, как проводил жизнь Христос в Назарете с 12-ти до 30-ти летнего возраста. Прежде всего нужно заметить, что иудейская жизнь в то время, особенно в таких глухих уголках как Назарет, отличалась крайней простотою. Ели обыкновенно три раза в день - вечером несколько больше, чем утром и в полдень. Одежду носили также самую простую - нижний хитон, верхний плащ - простой кусок материи и небольшой тюрбан на голове, сделанный из платка. - Иисус усвоил себе ремесло своего отца (Мк VI, 3) - каждый еврей обязан был знать какое-нибудь ручное ремесло. В домашней жизни Иисуса, по-видимому, не было ничего пасмурного и мрачного. Он любил, кажется, впрочем, больше быть в общении с природою, красоты которой Он так живо изображает в своих речах. Он наблюдал за жизнью людей - сеятелей и виноградарей, за жизнью скота и привычками пастухов и даже за привычками лисицы, забивающейся в свою потаенную нору. Но он знал также радости, скорби, нужды и страдания промышленного населения. Он наблюдал брачные процессии, погребальные обряды, несправедливости и притеснения, отношения между должниками и заимодавцами, жизнь аристократов, поведение сборщиков податей, поступки судей. Знаком Он был и с религиозно-политическими идеями, какими одушевлено было современное Ему иудейство, но Сам строго держался на том, что было сказано в Писании, не присоединяясь ни к какой партии. (Едершейм с. 317-322).
Adam Clarke: Commentary on the Bible - 1831
2:51: Was subject unto them - Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father's business, is here also implied: see on Luk 2:41 (note). No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews who appear to have had a proper knowledge of his employment while in Joseph's house. See the note on Mat 13:55.
Albert Barnes: Notes on the Bible - 1834
2:51: Went down with them - Down from Jerusalem, which was in a high, mountainous region.
Was subject unto them - Performed the duty of a faithful and obedient child, and not improbably was engaged in the trade of Joseph - that of a carpenter. Every Jew was required to learn some trade, and there is every reason to think that our Saviour followed that of his reputed father. And from this we learn:
1. That obedience to parents is a duty. Jesus has set an example in this that all children should follow. Though he was the Son of God, and on proper occasions was engaged in the great work of redemption, yet he was also the "son of Mary," and he loved and obeyed his mother, and was "subject" to her.
2. It is no dishonor to be a mechanic, or to be brought up in an obscure employment. Jesus has conferred honor on virtuous industry, and no man should be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and affluence. Industry is honorable, and virtuous poverty should not be regarded as a matter of reproach. The only thing to be ashamed of, in regard to this matter, is when people are idle, or when children are too proud to hear or speak of the occupation of their parents, or to follow the same occupation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:51: came: Luk 2:39
and was: Mat 3:15; Mar 6:3; Eph 5:21, Eph 6:1, Eph 6:2; Pe1 2:21
kept: Luk 2:19; Gen 37:11; Dan 7:28
Geneva 1599
2:51 (9) And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
(9) Christ, very man, is made like us in every way except sin.
John Gill
2:51 And he went down with them,.... From the temple, and from Jerusalem, which were on high ground:
and came to Nazareth; where he, and his parents, had lived ever since their return from Egypt:
and was subject unto them; for though he thought fit to let them know, or, at least, put them in mind, that he had a Father in heaven, whose business he came about, and must do, and therefore did not judge it necessary to ask their leave to stay at Jerusalem on that account; yet, as man, and willing to set an example of filial subjection to parents, he went along with them, and showed all dutiful respect unto them, yielding a ready and cheerful obedience to their commands, living with them, and working under them, and for them: and so he continued till he was about thirty years of age:
but his mother kept all these sayings, or things; for this relates not only to the words of Christ, but to the whole history of his staying behind them at Jerusalem, of his sitting among the doctors, hearing them, and asking them questions, to the astonishment of all. These things she treasured up, and preserved,
in her heart; that is, in her memory; so the word is used in Jewish writings. It is reported of R. Meir (f), that "he went to intercalate the year in Asia, and there was no Megilla (the book of Esther) there, and he wrote it, "out of his heart", (i.e. out of his memory,) and read it.
(f) T. Bab. Megilla, fol. 18. 2.
2:5252 Իսկ Յիսուս զարգանում էր իմաստութեամբ, հասակով եւ շնորհով Աստծու ու մարդկանց առջեւ:
52 Յիսուս կը զարգանար իմաստութիւնով ու հասակով եւ Աստուծմէ ու մարդոցմէ շնորհք գտնելով։
Եւ Յիսուս զարգանայր իմաստութեամբ եւ հասակաւ եւ շնորհօք յԱստուծոյ եւ ի մարդկանէ:

52 Իսկ Յիսուս զարգանում էր իմաստութեամբ, հասակով եւ շնորհով Աստծու ու մարդկանց առջեւ:
52 Յիսուս կը զարգանար իմաստութիւնով ու հասակով եւ Աստուծմէ ու մարդոցմէ շնորհք գտնելով։
zohrab-1805▾ eastern-1994▾ western am▾
2:5252: Иисус же преуспевал в премудрости и возрасте и в любви у Бога и человеков.
2:52  καὶ ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῶ καὶ ἀνθρώποις.
2:52. Καὶ (And) Ἰησοῦς (an-Iesous) προέκοπτεν ( it-was-felling-before ) τῇ (unto-the-one) σοφίᾳ (unto-a-wisdoming-unto) καὶ (and) ἡλικίᾳ (unto-a-staturing-unto) καὶ ( and ) χάριτι ( unto-a-granting ) παρὰ ( beside ) θεῷ ( unto-a-Deity ) καὶ ( and ) ἀνθρώποις . ( unto-mankinds )
2:52. et Iesus proficiebat sapientia aetate et gratia apud Deum et hominesAnd Jesus advanced in wisdom and age and grace with God and men.
52. And Jesus advanced in wisdom and stature, and in favour with God and men.
2:52. And Jesus advanced in wisdom, and in age, and in grace, with God and men.
And Jesus increased in wisdom and stature, and in favour with God and man:

52: Иисус же преуспевал в премудрости и возрасте и в любви у Бога и человеков.
2:52  καὶ ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῶ καὶ ἀνθρώποις.
2:52. et Iesus proficiebat sapientia aetate et gratia apud Deum et homines
And Jesus advanced in wisdom and age and grace with God and men.
2:52. And Jesus advanced in wisdom, and in age, and in grace, with God and men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
[51-52] Особое замечание. О подлинности и достоверности разных отделов 2-й главы.

Отрицательная критика старается показать, что те отделы рассматриваемой главы, в которых идет речь преимущественно о чудесных явлениях, окружавших рождение и первые дни жизни Христа на земле, не от ев. Луки произошли, а вставлены позднейшею рукою. Но все эти попытки разбиваются о ясные свидетельства церковного предания, которому давно уже были известны эти заподозреваемые отделы. Так, Св. Иустин муч. упоминает о рождестве и обрезании Христа (Разг. 67: гл.). О том же знают Тертуллиан и св. Ириней. Ответ Господа родителям в храме приведен в древне-сирском переводе Пешито и у древних отцов. Вообще, у противников подлинности 2-й главы нет сколько-нибудь веских оснований. - Более нападают на достоверность сообщаемых в этой главе известий, показывая, что в них немало вымышленного для прославления Христа. Но та простота, с какою евангелист, изображает течение событий, как обыкновенных с точки зрения разума, так и чудесных, заставляет нас видеть в нем простого повествователя о действительно бывшем. Да притом и странно предположить, чтобы все чудесное, окружающее рождение Спасителя, было измышлено Его почитателями для его прославления: откуда же появилось у самых этих лиц такое желание прославить Христа, если Он Сам не явил Себя пред ними во всем величии Своего Богочеловечества? И почему мы непременно должны считать евангелиста Луку столь легковерным, чтобы он мог поместить все эти "вымыслы" в свой труд, который, по его собственным словам, он хотел писать с соблюдением требований здравой исторической критики?
Что же касается мифической теории в ее приложении к событию Рождества Христова и имевшим при этом место чудесным явлениям, то о ней здесь можно повторить то, что сказано выше по поводу достоверности событий, упоминаемых в первой главе (см. замечание к 1: -й главе).
Adam Clarke: Commentary on the Bible - 1831
2:52: Jesus increased in wisdom - See on Luk 2:40 (note).
The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader's attention.
I. The birth of Christ is announced to the shepherds.
1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs.
2. God seems to take more delight in bestowing his favors on the most abject than in distributing them among persons of elevated rank. Here is an example: for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Savior of the world.
3. In this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal Word is united to a creature, the Divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds; angels, to mark his majesty; shepherds, his humility.
4. This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, Col 1:20, It pleased the Father, by him, to reconcile all things to himself.
5. However simple and plain the employments of men may be, it is always very pleasing to God when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them.
6. God does, in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence.
II. The glory of the Lord shone round the shepherds.
1. When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty, to show that they are not men, but angels.
2. The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God.
III. The shepherds were filled with great fear.
1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear.
2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but, when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God.
3. The shepherds had just reason to fear when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God's vengeance. On this occasion, the sad examples of Divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them.
IV. Observe the angel's discourse to the shepherds.
1. The angels say to them, Fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them comports with the news which he intended to announce; for what has fear to do with the birth of the Savior of the world?
2. The angel describes,
1st, The person of whom he speaks, a Savior, Christ, the Lord; see before on Luk 2:11 (note). See,
2dly, What he speaks of him; he is born unto you.
3dly, He marks the time; this day.
4thly, He describes the place; in the city of David.
5thly, He specifies the nature of this important news; a great joy which shall be unto all people. See Claude's Essay, by Robinson, vol. i. p. 266, etc.
Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy.
I. His faith.
1. He expected the promised Redeemer, in virtue of the promises which God had made; and, to show that his faith was of the operation of God's Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God.
2. The faith of Simeon led him only to wish for life that he might see him who was promised, and, be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born.
3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and, with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good.
II. Simeon's song. By it he shows forth: -
1. The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said: "Yes, O my God, I am going to quit this earth! I feel that thou callest me; and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself." O, how sweet is death, after such an enjoyment and discovery of eternal life!
2. Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving that God is good to all, and that his tender mercies are over all his works.
He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God, and their teaching as the revelation of God. What an honor for this people, had they known how to profit by it!
3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this Divine song they learn that this miraculous son of theirs is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets.
III. Simeon's prophecy.
1. He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation!
2. He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon - when she saw his hands and his feet nailed to the cross, and his side pierced with a spear! What a sword through her own soul must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! While he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody scene approaches! Thus her sufferings must increase with his years, and only end with his life!
3. He foretells the effects which should be produced by the persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, now right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man, but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed.
The design of our blessed Lord in staying behind in the temple seems to have been twofold.
1st. To prepare the Jews to acknowledge in him a Divine and supernatural wisdom: and
2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and Divinity.
Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ.
1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the passover when they lost Jesus!
2dly. Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and, in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate are the peculiar favourites of Heaven, and that they are in a state of complete safety while connected with them.
They, supposing him to be in the company, went a day's journey.
3dly. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing.
4thly. When people are convinced, by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish, they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him.
They sought him among their kinsfolk and acquaintance, and found him not.
5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls, they should turn back, and, as their time may be but short, they should seek diligently.
They turned back to Jerusalem, earnestly seeking him.
6thly. The likeliest place to find Jesus and his salvation is the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion, and salvation of sinners. They found him in the temple, among the doctors.
7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt; but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary, because in all they had Jesus with them; but now they are in distress and misery because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest to body or soul till thou have found him! Without him, all is confusion and ruin: with him, all is joy and peace.
Albert Barnes: Notes on the Bible - 1834
2:52: In favour with God - That is, in proportion to his advance in wisdom. This does not imply that he ever lacked the favor of God, but that God regarded him with favor in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus - who are obedient to parents who increase in wisdom - who are sober, temperate, and industrious, and who thus increase in favor with God and people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:52: Jesus: Luk 2:40, Luk 1:80; Sa1 2:26
stature: or, age
and in: Pro 3:3, Pro 3:4; Act 7:9, Act 7:10; Rom 14:18
John Gill
2:52 And Jesus increased in wisdom,.... As man; for neither his divine wisdom, nor the treasures of wisdom and knowledge in him, as mediator, could admit of any increase; but as he grew in body, the faculties of his soul opened, and received gradually large measures of wisdom and knowledge, in things natural and spiritual, through the in dwelling of his divine nature in him, and the Holy Spirit that was, without measure, on him:
and stature: the word signifies age also; and so the Vulgate Latin has rendered it: but that is not the meaning of it here, since it would have been entirely unnecessary to have observed, that he increased in age, which must be unavoidable: but the sense is, that as he increased in the wisdom and knowledge of his human soul, so he likewise increased in the stature of his body: and in favour with God and man: he appeared by the grace that was in him, and the gifts bestowed on him, to be high in the love and favour of God; and had a large share in the esteem and affections of all good men, who had the honour and happiness of knowing him, and of being acquainted with him.
John Wesley
2:52 Jesus increased in wisdom - As to his human nature, and in favour with God - In proportion to that increase. It plainly follows, that though a man were pure, even as Christ was pure, still he would have room to increase in holiness, and in consequence thereof to increase in the favour, as well as in the love of God.
Robert Jamieson, A. R. Fausset and David Brown
2:52 See on Lk 2:40.
stature--or better, perhaps, as in the Margin, "age," which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" if they were so passed, however ardently He might long to be more directly "about His Father's business?"