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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The notice Christ took, and the approbation he gave, of a poor widow that cast two mites into the treasury, ver. 1-4. II. A prediction of future events, in answer to his disciples' enquiries concerning them, ver. 5-7. 1. Of what should happen between that and the destruction of Jerusalem--false Christs arising, bloody wars and persecutions of Christ's followers, ver. 8-19. 2. Of that destruction itself, ver. 20-24. 3. Of the second coming of Jesus Christ to judge the world, under the type and figure of that, ver. 25-33. III. A practical application of this, by way of caution and counsel (ver. 34-36), and an account of Christ's preaching and the people's attendance on it, ver. 37, 38.
Adam Clarke: Commentary on the Bible - 1831
The poor widow casting two mites into the treasury, Luk 21:1-4. The destruction of the temple foretold, Luk 21:5, Luk 21:6. The signs of this desolation, Luk 21:7. False Christs, Luk 21:8. Wars, Luk 21:9, Luk 21:10. Earthquakes and fearful sights, Luk 21:11. Persecutions against the godly, Luk 21:12-19. Directions how to escape, Luk 21:20-22. The tribulation of those times, Luk 21:23-28. The parable of the fig tree, illustrative of the time when they may expect these calamities, Luk 21:29-33. The necessity of sobriety and watchfulness, Luk 21:34-36. He teaches by day in the temple, and lodges by night in the mount of Olives, and the people come early to hear him, Luk 21:37, Luk 21:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 21:1, Christ commends the poor widow; Luk 21:5, He foretells the destruction of the temple, and of the city Jerusalem; Luk 21:25, the signs also which shall be before the last day; Luk 21:34, He exhorts them to be watchful.
21:121:1: Եւ հայեցեալ՝ ետե՛ս զմեծատունսն որ արկանէին զտուրս իւրեանց ՚ի գանձանակն։
1 Եւ Յիսուս նայեց ու տեսաւ մեծահարուստներին, որոնք տաճարի գանձանակի մէջ իրենց նուէրներն էին գցում:
21 Յիսուս տեսաւ հարուստներ, որոնք իրենց ընծաները գանձանակը կը ձգէին։
Եւ հայեցեալ ետես զմեծատունսն որ արկանէին զտուրս իւրեանց ի գանձանակն:

21:1: Եւ հայեցեալ՝ ետե՛ս զմեծատունսն որ արկանէին զտուրս իւրեանց ՚ի գանձանակն։
1 Եւ Յիսուս նայեց ու տեսաւ մեծահարուստներին, որոնք տաճարի գանձանակի մէջ իրենց նուէրներն էին գցում:
21 Յիսուս տեսաւ հարուստներ, որոնք իրենց ընծաները գանձանակը կը ձգէին։
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21:11: Взглянув же, Он увидел богатых, клавших дары свои в сокровищницу;
21:1  ἀναβλέψας δὲ εἶδεν τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους.
21:1. Ἀναβλέψας (Having-viewed-up) δὲ (moreover) εἶδεν (it-had-seen) τοὺς (to-the-ones) βάλλοντας ( to-casting ) εἰς (into) τὸ (to-the-one) γαζοφυλάκιον (to-a-treasury-guardlet) τὰ (to-the-ones) δῶρα ( to-gifted ) αὐτῶν (of-them) πλουσίους . ( to-wealth-belonged )
21:1. respiciens autem vidit eos qui mittebant munera sua in gazofilacium divitesAnd looking on, he saw the rich men cast their gifts into the treasury.
1. And he looked up, and saw the rich men that were casting their gifts into the treasury.
And he looked up, and saw the rich men casting their gifts into the treasury:

1: Взглянув же, Он увидел богатых, клавших дары свои в сокровищницу;
21:1  ἀναβλέψας δὲ εἶδεν τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους.
21:1. respiciens autem vidit eos qui mittebant munera sua in gazofilacium divites
And looking on, he saw the rich men cast their gifts into the treasury.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
1-4: Повествование о вдове, положившей в храмовую сокровищницу две лепты, представляет собою почти точное повторение рассказа ев. Марка. (См. Мк XII, 41-44). - Взглянув же. До сих пор Господь вел беседу с учениками Своими. Теперь Он осматривает народ, входивший в храм, и видит вдову. - В дар (4: ст.) точнее: в дары (eiV ta dwra), т. е. богатые прибавили от себя к дарам, находившимся в сокровищнице.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he looked up, and saw the rich men casting their gifts into the treasury. 2 And he saw also a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: 4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

This short passage of story we had before in Mark. It is thus recorded twice, to teach us, 1. That charity to the poor is a main matter in religion. Our Lord Jesus took all occasions to commend it and recommend it. He had just mentioned the barbarity of the scribes, who devoured poor widows (ch. xx.); and perhaps this is designed as an aggravation of it, that the poor widows were the best benefactors to the public funds, of which the scribes had the disposal. 2. That Jesus Christ has his eye upon us, to observe what we give to the poor, and what we contribute to works of piety and charity. Christ, though intent upon his preaching, looked up, to see what gifts were cast into the treasury, v. 1. He observes whether we give largely and liberally, in proportion to what we have, or whether we be sneaking and paltry in it; nay, his eye goes further, he observes whether we give charitably and with a willing mind, or grudgingly and with reluctance. This should make us afraid of coming short of our duty in this matter; men may be deceived with excuses which Christ knows to be frivolous. And this should encourage us to be abundant in it, without desiring that men should know it; it is enough that Christ does; he sees in secret, and will reward openly. 3. That Christ observes and accepts the charity of the poor in a particular manner. Those that have nothing to give may yet do a great deal in charity by ministering to the poor, and helping them, and begging for them, that cannot help themselves, or beg for themselves. But here was one that was herself poor and yet gave what little she had to the treasury. It was but two mites, which make a farthing; but Christ magnified it as a piece of charity exceeding all the rest: She has cast in more than they all. Christ does not blame her for indiscretion, in giving what she wanted herself, nor for vanity in giving among the rich to the treasury; but commended her liberality, and her willingness to part with what little she had for the glory of God, which proceeded from a belief of and dependence upon God's providence to take care of her. Jehovah-jireh--the Lord will provide. 4. That, whatever may be called the offerings of God, we ought to have a respect for, and to our power, yea, and beyond our power, to contribute cheerfully to. These have cast in unto the offerings of God. What is given to the support of the ministry and the gospel, to the spreading and propagating of religion, the education of youth, the release of prisoners, the relief of widows and strangers, and the maintenance of poor families, is given to the offerings of God, and it shall be so accepted and recompensed.
Adam Clarke: Commentary on the Bible - 1831
21:1: The rich men casting their gifts into the treasury - See all this, from Luk 21:1-4, explained on Mar 12:41-44 (note).
Albert Barnes: Notes on the Bible - 1834
21:1: See this explained in the notes at Mar 12:41-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: and saw: Mar 7:11-13, Mar 12:41-44
the treasury: Jos 6:19, Jos 6:24; Kg1 14:26; Kg2 24:13; Ch2 36:18; Neh 13:13; Mat 27:6; Joh 8:20
Geneva 1599
21:1 And (1) he looked up, and saw the rich men casting their gifts into the treasury.
(1) According to the judgment of God, the poor may even exceed the rich in generosity and liberality.
John Gill
21:1 And he looked up,.... As Christ sat over against the treasury, looking upon the ground, he lift up his eyes; for the treasury was not in an high place, or above Christ, who was right against it. The Syriac, Arabic, and Persic versions leave out this clause.
And saw the rich men casting their gifts into the treasury; See Gill on Mk 12:41.
John Wesley
21:1 He looked up - From those on whom his eyes were fixed before. Mk 12:41.
Robert Jamieson, A. R. Fausset and David Brown
21:1 THE WIDOW'S TWO MITES. (Lk 21:1-4)
looked up--He had "sat down over against the treasury" (Mk 12:41), probably to rest, for He had continued long standing as he taught in the temple court (Mk 11:27), and "looking up He saw"--as in Zaccheus' case, not quite casually.
the rich, &c.--"the people," says Mk 12:41 "cast money into the treasury, and many rich east in much"; that is, into chests deposited in one of the courts of the temple to receive the offerings of the people towards its maintenance (4Kings 12:9; Jn 8:20).
21:221:2: Ետե՛ս եւ զկին ոմն այրի՛ աղքա՛տ, որ ա՛րկ անդր երկուս լումայս[1477]։ [1477] Ոմանք. Անդ երկուս լու՛՛։
2 Տեսաւ եւ մի աղքատ այրի կնոջ, որ երկու լումայ գցեց այնտեղ:
2 Տնանկ որբեւայրի մըն ալ տեսաւ, որ հոն երկու լումայ ձգեց։
Ետես եւ զկին ոմն այրի աղքատ, որ արկ անդր երկուս լումայս:

21:2: Ետե՛ս եւ զկին ոմն այրի՛ աղքա՛տ, որ ա՛րկ անդր երկուս լումայս[1477]։
[1477] Ոմանք. Անդ երկուս լու՛՛։
2 Տեսաւ եւ մի աղքատ այրի կնոջ, որ երկու լումայ գցեց այնտեղ:
2 Տնանկ որբեւայրի մըն ալ տեսաւ, որ հոն երկու լումայ ձգեց։
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21:22: увидел также и бедную вдову, положившую туда две лепты,
21:2  εἶδεν δέ τινα χήραν πενιχρὰν βάλλουσαν ἐκεῖ λεπτὰ δύο,
21:2. εἶδεν (It-had-seen) δέ (moreover) τινα (to-a-one) χήραν (to-bereaved) πενιχρὰν (to-necessitated) βάλλουσαν (to-casting) ἐκεῖ (thither) λεπτὰ ( to-peeled ) δύο, (to-two,"
21:2. vidit autem et quandam viduam pauperculam mittentem aera minuta duoAnd he saw also a certain poor widow casting in two brass mites.
2. And he saw a certain poor widow casting in thither two mites.
And he saw also a certain poor widow casting in thither two mites:

2: увидел также и бедную вдову, положившую туда две лепты,
21:2  εἶδεν δέ τινα χήραν πενιχρὰν βάλλουσαν ἐκεῖ λεπτὰ δύο,
21:2. vidit autem et quandam viduam pauperculam mittentem aera minuta duo
And he saw also a certain poor widow casting in two brass mites.
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Adam Clarke: Commentary on the Bible - 1831
21:2: A certain poor widow - A widow miserably poor; this is the proper import of πενιχραν, and her being miserably poor heightened the merit of the action.
Two mites - Which Mark says, Mar 12:42, make a farthing or quadrans, the fourth part of an As, or penny, as we term it. In Plutarch's time we find the smallest piece of brass coin in use among the Romans was the quadrans, but it appears that a smaller piece of money was in circulation among the Jews in our Lord's time, called here, and in Mark, Mar 12:42, a lepton, i.e. small, diminished, from λειπω, I fail. In ancient times our penny used to be marked with a deep indented cross, dividing the piece into four equal parts, which, when broken in two, made the half-penny, and, when broken into four, made the fourthing, what we have corrupted into farthing. Probably the Roman quadrans was divided in this way for the convenience of the poor. Our term mite seems to have been taken from the animal called by that name; for as that appeared to our ancestors to be the smallest of all animals, so this being the smallest of all coins was called by its name. Junius says that mite was a small base coin among the Dutch. Our word mite seems to be a contraction of the Latin minutum, a small thing, whence the French miete, a crumb, a very small morsel. See the note on Mar 12:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: mites: Mar 12:42 *marg.
John Gill
21:2 And he saw also a certain poor widow,.... Whom he took particular notice of above all the rest: the poor, and the widow, are regarded by him, and are his care; nor are their mean services, done in faith, and from a principle of love, despised by him, but preferred to the greater services of others, where faith and love are wanting:
casting in thither two mites; the value of a farthing. The Persic version renders it, "two bottoms of yarn"; See Gill on Mk 12:42,
Robert Jamieson, A. R. Fausset and David Brown
21:2 two mites--"which make a farthing" (Mk 12:42), the smallest Jewish coin. "She might have kept one" [BENGEL].
21:321:3: Եւ ասէ. Արդարեւ ասե՛մ ձեզ. զի այրի՛ն այն աղքատ՝ աւելի՛ արկ քան զամենեսին։
3 Եւ ասաց. «Ճշմարիտ եմ ասում ձեզ, որ այդ աղքատ այրին աւելի գցեց, քան բոլորը:
3 Ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, թէ այս աղքատ որբեւայրին ամենէն աւելի ձգեց.
Եւ ասէ. Արդարեւ ասեմ ձեզ, զի այրին այն աղքատ աւելի արկ քան զամենեսին:

21:3: Եւ ասէ. Արդարեւ ասե՛մ ձեզ. զի այրի՛ն այն աղքատ՝ աւելի՛ արկ քան զամենեսին։
3 Եւ ասաց. «Ճշմարիտ եմ ասում ձեզ, որ այդ աղքատ այրին աւելի գցեց, քան բոլորը:
3 Ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, թէ այս աղքատ որբեւայրին ամենէն աւելի ձգեց.
zohrab-1805▾ eastern-1994▾ western am▾
21:33: и сказал: истинно говорю вам, что эта бедная вдова больше всех положила;
21:3  καὶ εἶπεν, ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν·
21:3. καὶ (and) εἶπεν (it-had-said,"Ἀληθῶς (Unto-un-secluded) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἡ (the-one) χήρα (bereaved) αὕτη (the-one-this) ἡ (the-one) πτωχὴ (beggared) πλεῖον (to-more-beyond) πάντων ( of-all ) ἔβαλεν: (it-had-casted)
21:3. et dixit vere dico vobis quia vidua haec pauper plus quam omnes misitAnd he said: Verily, I say to you that this poor widow hath cast in more than they all.
3. And he said, Of a truth I say unto you, This poor widow cast in more than they all:
And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:

3: и сказал: истинно говорю вам, что эта бедная вдова больше всех положила;
21:3  καὶ εἶπεν, ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν·
21:3. et dixit vere dico vobis quia vidua haec pauper plus quam omnes misit
And he said: Verily, I say to you that this poor widow hath cast in more than they all.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: Of: Luk 4:25, Luk 9:27, Luk 12:44; Act 4:27, Act 10:34
more: Exo 35:21-29; Mar 12:43, Mar 12:44, Mar 14:8, Mar 14:9; Co2 8:2, Co2 8:3, Co2 8:12, Co2 9:6, Co2 9:7
John Gill
21:3 And he said,.... To his disciples, as the Ethiopic version adds; these he called to him, upon this occasion, as appears from Mk 12:43
of a truth I say unto you, that this poor woman hath cast in more than they all: than all the rich men; not in quantity, but in proportion to her ability; See Gill on Mk 12:43.
Robert Jamieson, A. R. Fausset and David Brown
21:3 And he said--"to His disciples," whom He "called to Him" (Mk 12:43), to teach from it a great future lesson.
more than . . . all--in proportion to her means, which is God's standard (2Cor 8:12).
21:421:4: Ամենեքին նոքա՝ ՚ի մթերի՛ց իւրեանց արկին յընծայսն Աստուծոյ. բայց նա ՚ի կարօտութենէ իւրմէ զամենայն զկեանս իւր՝ զոր ունէր արկ[1478]։ էէ [1478] Յօրինակին պակասէր. ՚Ի կարօտութենէ իւրմէ։
4 Նրանք ամէնքը իրենց կուտակածներից գցեցին Աստծուն տրուած[16] նուէրների մէջ, իսկ նա իր կարօտութեան մէջ իր ունեցած ամբողջ ապրուստը գցեց»:[16] 16. Լաւագոյն յուն. բն. չունեն Աստծուն տրուած բառերը:
4 Վասն զի անոնք իրենց աւելցածէն Աստուծոյ ընծաներուն մէջ ձգեցին, բայց ասիկա իր չքաւորութենէն իր բոլոր ունեցած ապրուստը ձգեց»։
Ամենեքին նոքա ի մթերից իւրեանց արկին յընծայսն [123]Աստուծոյ, բայց նա ի կարօտութենէ իւրմէ զամենայն զկեանս իւր զոր ունէր` արկ:

21:4: Ամենեքին նոքա՝ ՚ի մթերի՛ց իւրեանց արկին յընծայսն Աստուծոյ. բայց նա ՚ի կարօտութենէ իւրմէ զամենայն զկեանս իւր՝ զոր ունէր արկ[1478]։ էէ
[1478] Յօրինակին պակասէր. ՚Ի կարօտութենէ իւրմէ։
4 Նրանք ամէնքը իրենց կուտակածներից գցեցին Աստծուն տրուած[16] նուէրների մէջ, իսկ նա իր կարօտութեան մէջ իր ունեցած ամբողջ ապրուստը գցեց»:
[16] 16. Լաւագոյն յուն. բն. չունեն Աստծուն տրուած բառերը:
4 Վասն զի անոնք իրենց աւելցածէն Աստուծոյ ընծաներուն մէջ ձգեցին, բայց ասիկա իր չքաւորութենէն իր բոլոր ունեցած ապրուստը ձգեց»։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: ибо все те от избытка своего положили в дар Богу, а она от скудости своей положила все пропитание свое, какое имела.
21:4  πάντες γὰρ οὖτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν.
21:4. πάντες ( all ) γὰρ (therefore) οὗτοι (the-ones-these) ἐκ (out) τοῦ (of-the-one) περισσεύοντος (of-abouting-of) αὐτοῖς (unto-them) ἔβαλον (they-had-casted) εἰς (into) τὰ (to-the-ones) δῶρα , ( to-gifted ,"αὕτη (the-one-this) δὲ (moreover) ἐκ (out) τοῦ (of-the-one) ὑστερήματος (of-a-lattering-to) αὐτῆς (of-it) πάντα (to-all) τὸν (to-the-one) βίον (to-substained) ὃν (to-which) εἶχεν (it-was-holding) ἔβαλεν. (it-had-casted)
21:4. nam omnes hii ex abundanti sibi miserunt in munera Dei haec autem ex eo quod deest illi omnem victum suum quem habuit misitFor all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.
4. for all these did of their superfluity cast in unto the gifts: but she of her want did cast in all the living that she had.
For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had:

4: ибо все те от избытка своего положили в дар Богу, а она от скудости своей положила все пропитание свое, какое имела.
21:4  πάντες γὰρ οὖτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν.
21:4. nam omnes hii ex abundanti sibi miserunt in munera Dei haec autem ex eo quod deest illi omnem victum suum quem habuit misit
For all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:4
Penury - Poverty. See this explained in the notes at Mar 12:41-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: all: Luk 8:43, Luk 15:12; Act 2:44, Act 2:45, Act 4:34
John Gill
21:4 For all these have of their abundance,.... Which they had remaining; the same Hebrew word signifying to remain, and to abound: they had large possessions, and gave in much, and yet had a great deal left; out of which they
cast in unto the offerings of God; or "gifts of God": not as gifts unto him; or among the gifts of God; but into the treasury where the gifts, and freewill offerings were put; the same with the "Corban", in Mt 27:6 and so the Syriac version here renders it, "the house of the offering of God": and it is expressed in the plural; because there were several chests, in which these gifts were put, for various uses; See Gill on Mk 12:41.
but she of her penury hath cast in all the living she had; See Gill on Mk 12:44.
Robert Jamieson, A. R. Fausset and David Brown
21:4 of their abundance--their superfluity; what they had to spare," or beyond what they needed.
of her penury--or "want" (Mk 12:44) --her deficiency, of what was less than her own wants required, "all the living she had." Mark (Mk 12:44) still more emphatically, "all that she had--her whole subsistence." Note: (1) As temple offerings are needed still for the service of Christ at home and abroad, so "looking down" now, as then "up," Me "sees" who "cast in," and how much. (2) Christ's standard of commendable offering is not our superfluity, but our deficiency--not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. (See 2Cor 8:1-3.)
21:521:5: Եւ յասել ոմանց զտաճարէն, թէ գեղեցի՛կ վիմօք եւ աշտարակօք զարդարեալ է, ասէ՛.
5 Եւ երբ ոմանք տաճարի մասին ասում էին, թէ գեղեցիկ քարերով եւ աշտարակներով է զարդարուած, նա ասաց.
5 Երբ մէկ քանիները տաճարին համար կ’ըսէին թէ՝ ‘Գեղեցիկ քարերով ու նուէրներով զարդարուած է’,
Եւ յասել ոմանց զտաճարէն թէ գեղեցիկ վիմօք եւ [124]աշտարակօք զարդարեալ է, ասէ:

21:5: Եւ յասել ոմանց զտաճարէն, թէ գեղեցի՛կ վիմօք եւ աշտարակօք զարդարեալ է, ասէ՛.
5 Եւ երբ ոմանք տաճարի մասին ասում էին, թէ գեղեցիկ քարերով եւ աշտարակներով է զարդարուած, նա ասաց.
5 Երբ մէկ քանիները տաճարին համար կ’ըսէին թէ՝ ‘Գեղեցիկ քարերով ու նուէրներով զարդարուած է’,
zohrab-1805▾ eastern-1994▾ western am▾
21:55: И когда некоторые говорили о храме, что он украшен дорогими камнями и вкладами, Он сказал:
21:5  καί τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασιν κεκόσμηται, εἶπεν,
21:5. Καί (And) τινων (of-ones) λεγόντων ( of-forthing ) περὶ (about) τοῦ (of-the-one) ἱεροῦ, (of-sacred,"ὅτι (to-which-a-one) λίθοις (unto-stones) καλοῖς ( unto-seemly ) καὶ (and) ἀναθήμασιν (unto-placings-up-to) κεκόσμηται, (it-had-come-to-be-configured-unto,"εἶπεν (it-had-said,"
21:5. et quibusdam dicentibus de templo quod lapidibus bonis et donis ornatum esset dixitAnd some saying of the temple that it was adorned with goodly stones and gifts, he said:
5. And as some spake of the temple, how it was adorned with goodly stones and offerings, he said,
And as some spake of the temple, how it was adorned with goodly stones and gifts, he said:

5: И когда некоторые говорили о храме, что он украшен дорогими камнями и вкладами, Он сказал:
21:5  καί τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασιν κεκόσμηται, εἶπεν,
21:5. et quibusdam dicentibus de templo quod lapidibus bonis et donis ornatum esset dixit
And some saying of the temple that it was adorned with goodly stones and gifts, he said:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
5-7: Вступление в речь о погибели Иерусалима и о конце мира изложено по Ев. Марка с сокращениями (Мк ХIII, 1-4). - Heкоторые. Это были, по всей вероятности, ученики Христа (ср. ст. VII, и Марк XIII, 1). - Дорогими камнями (ср. Мк XIII, 1). - Вкладами (anaqhmasi) это разные приношения храму, сделанные по известным случаям, напр., золотая виноградная лоза, подаренная Иродом великим (И. Флавий о войне иуд, VI, 5, 2). - Когда же это будет? По-видимому, спрашивающее имеют в виду только разрушение Иерусалима, но так как этот факт в их представлении был тесно связан с погибелью мира, то они и ничего не спрашивают о последнем (см. Мк XIII, 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by. 10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: 11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. 12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 13 And it shall turn to you for a testimony. 14 Settle it therefore in your hearts, not to meditate before what ye shall answer: 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not a hair of your head perish. 19 In your patience possess ye your souls.

See here, I. With what admiration some spoke of the external pomp and magnificence of the temple, and they were some of Christ's own disciples too; and they took notice of it to him how it was adorned with goodly stones and gifts, v. 5. The outside was built up with goodly stones, and within it was beautified and enriched with the presents that were offered up for that purpose, and were hung up in it. They thought their Master should be as much affected with those things as they were, and should as much regret the destruction of them as they did. When we speak of the temple, it should be of the presence of God in it, and of the ordinances of God administered in it, and the communion which his people there have with him. It is a poor thing, when we speak of the church, to let our discourse dwell upon its pomps and revenues, and the dignities and powers of its officers and rulers; for the king's daughter is all glorious within.

II. With what contempt Christ spoke of them, and with what assurance of their being all made desolate very shortly (v. 6): "As for those things which you behold, those dear things which you are so much in love with, behold, the days will come, and some now living may live to see them, in which there shall not be left one stone upon another. This building, which seems so beautiful that one would think none could, for pity, pull it down, and which seems so strong that one would think none would be able to pull it down, shall yet be utterly ruined; and this shall be done as soon as ever the spiritual temple of the gospel church (the substance of that shadow) begins to flourish in the world." Did we by faith foresee the blasting and withering of all external glory, we should not set our hearts upon it as those do that cannot see, or will not look, so far before them.

III. With what curiosity those about him enquire concerning the time when this great desolation should be: Master, when shall these things be? v. 7. It is natural to us to covet to know future things and the time of them, which it is not for us to know, when we are more concerned to ask what is our duty in the prospect of these things, and how we may prepare for them, which it is for us to know. They enquire what sign there shall be when these things shall come to pass. They ask not for a present sign, to confirm the prediction itself, and to induce them to believe it (Christ's word was enough for that), but what the future signs will be of the approaching accomplishment of the prediction, by which they may be put in mind of it. These signs of the times Christ had taught them to observe.

IV. With what clearness and fulness Christ answers their enquiries, as far as was necessary to direct them in their duty; for all knowledge is desirable as far as it is in order to practice.

1. They must expect to hear of false Christs and false prophets appearing, and false prophecies given out (v. 8): Many shall come in my name; he does not mean in the name of Jesus, though there were some deceivers who pretended commissions from him (as Acts xix. 13), but usurping the title and character of the Messiah. Many pretended to be the deliverers of the Jewish church and nation from the Romans, and to fix the time when the deliverance should be wrought, by which multitudes were drawn into a snare, to their ruin. They shall say, hoti ego eimi--I am he, or I am, as if they would assume that incommunicable name of God, by which he made himself known when he came to deliver Israel out of Egypt, I am; and, to encourage people to follow them, they added, "The time draws near when the kingdom shall be restored to Israel, and all who will follow me shall share in it." Now as to this, he gives them a needful caution (1.) "Take heed that you be not deceived; do not imagine that I shall myself come again in external glory, to take possession of the throne of kingdoms. No, you must not expect any such thing, for my kingdom is not of this world." When they asked solicitously and eagerly, Master, when shall these things be? the first word Christ said was, Take heed that you be not deceived. Note, Those that are most inquisitive in the things of God (though it is very good to be so) are in most danger of being imposed upon, and have most need to be upon their guard. (2.) "Go you not after them. You know the Messiah is come, and you are not to look for any other; and therefore do not so much as hearken to them, nor have any thing to do with them." If we are sure that Jesus is the Christ, and his doctrine is the gospel, of God, we must be deaf to all intimations of another Christ and another gospel.

2. They must expect to hear of great commotions in the nations, and many terrible judgments inflicted upon the Jews and their neighbours. (1.) There shall be bloody wars (v. 10): Nation shall rise against nation, one part of the Jewish nation against another, or rather the whole against the Romans. Encouraged by the false Christs, they shall wickedly endeavour to throw off the Roman yoke, by taking up arms against the Roman powers; when they had rejected the liberty with which Christ would have made them free they were left to themselves, to grasp at their civil liberty in ways that were sinful, and therefore could not be successful. (2.) There shall be earthquakes, great earthquakes, in divers places, which shall not only frighten people, but destroy towns and houses, and bury many in the ruins of them. (3.) There shall be famines and pestilences, the common effects of war, which destroys the fruits of the earth, and, by exposing men to ill weather and reducing them to ill diet, occasions infectious diseases. God has various ways of punishing a provoking people. The four sorts of judgments which the Old-Testament prophets so often speak of are threatened by the New-Testament prophets too; for, though spiritual judgments are more commonly inflicted in gospel times, yet God makes use of temporal judgments also. (4.) There shall be fearful sights and great signs from heaven, uncommon appearances in the clouds, comets and blazing stars, which frighten the ordinary sort of beholders, and have always been looked upon as ominous, and portending something bad. Now, as to these, the caution he gives them is, "Be not terrified. Others will be frightened at them, but be not you frightened, v. 2. As to the fearful sights, let them not be fearful to you, who look above the visible heavens to the throne of God's government in the highest heavens. Be not dismayed at the signs of heaven, for the heathen are dismayed at them, Jer. x. 2. And, as to the famines and pestilences, you fall into the hands of God, who has promised to those who are his that in the days of famine they shall be satisfied, and that he will keep them from the noisome pestilence; trust therefore in him, and be not afraid. Nay, when you hear of wars, when without are fightings and within are fears, yet then be not you terrified; you know the worst that any of these judgments can do to you, and therefore be not afraid of them; for," [1.] "It is your interest to make the best of that which is, for all your fears cannot alter it: these things must first come to pass; there is no remedy; it will be your wisdom to make yourselves easy by accommodating yourselves to them." [2.] "There is worse behind; flatter not yourselves with a fancy that you will soon see an end of these troubles, no, not so soon as you think of: the end is not by and by, not suddenly. Be not terrified, for, if you begin so quickly to be discouraged, how will you bear up under what is yet before you?"

3. They must expect to be themselves for signs and wonders in Israel; their being persecuted would be a prognostic of the destruction of the city and temple, which he had now foretold. Nay, this would be the first sign of their ruin coming: "Before all these, they shall lay their hands on you. The judgment shall begin at the house of God; you must smart first, for warning to them, that, if they have any consideration, they may consider, If this be done to the green tree, what shall be done to the dry? See 1 Pet. iv. 17, 18. But this is not all; this must be considered not only as the suffering of the persecuted, but as the sin of the persecutors. Before God's judgments are brought upon them, they shall fill up the measure of their iniquity by laying their hands on you." Note, The ruin of a people is always introduced by their sin; and nothing introduces a surer or sorer ruin than the sin of persecution. This is a sign that God's wrath is coming upon a people to the uttermost when their wrath against the servants of God comes to the uttermost. Now as to this,

(1.) Christ tells them what hard things they should suffer for his name's sake, much to the same purport with what he had told them when he first called them to follow him, Matt. x.: They should know the wages of it, that they might sit down and count the cost. St. Paul, who was the greatest labourer and sufferer of them all, not being now among them, was told by Christ himself what great things he should suffer for his name's sake (Acts ix. 16), so necessary is it that all who will live godly in Christ Jesus should count upon persecution. The Christians, having themselves been originally Jews, and still retaining an equal veneration with them for the Old Testament and all the essentials of their religion, and differing only in ceremony, might expect fair quarter with them; but Christ bids them not expect it: "No, they shall be the most forward to persecute you." [1.] "They shall use their own church-power against you: They shall deliver you up to the synagogues to be scourged there, and stigmatized with their anathemas." [2.] "They shall incense the magistrates against you: they shall deliver you into prisons, that you may be brought before kings and rulers for my name's sake, and be punished by them." [3.] "Your own relations will betray you (v. 16), your parents, brethren, and kinsfolks, and friends; so that you will not know whom to put a confidence in, or where to be safe." [4.] "Your religion will be made a capital crime, and you will be called to resist unto blood. Some of you shall they cause to be put to death; so far must you be from expecting honour and wealth that you must expect nothing but death in its most frightful shapes, death in all its dreadful pomp. Nay." [5.] "You shall be hated of all men for my name's sake." This is worse than death itself, and was fulfilled when the apostles were not only appointed to death, but made a spectacle to the world, and counted as the filth of the world, and the offscouring of all things, which every body loathes, 1 Cor. iv. 9, 13. They were hated of all men, that is, of all bad men, who could not bear the light of the gospel (because it discovered their evil deeds), and therefore hated those who brought in that light, flew in their faces, and would have pulled them to pieces. The wicked world, which hated to be reformed, hated Christ the great Reformer, and all that were his, for his sake. The rulers of the Jewish church, knowing very well that if the gospel obtained among the Jews their usurped abused power was at an end, raised all their forces against it, put it into an ill name, filled people's minds with prejudices against it, and so made the preachers and professors of it odious to the mob.

(2.) He encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with.

[1.] God will bring glory both to himself and them out of their sufferings: "It shall turn to you for a testimony, v. 13. Your being set up thus for a mark, and publicly persecuted, will make you the more taken notice of and your doctrine and miracles the more enquired into; your being brought before kings and rulers will give you an opportunity of preaching the gospel to them, who otherwise would never have come within hearing of it; your suffering such severe things, and being so hated by the worst of men, men of the most vicious lives, will be a testimony that you are good, else you would not have such bad men for your enemies; your courage, and cheerfulness, and constancy under your sufferings will be a testimony for you, that you believe what you preach, that you are supported by a divine power, and that the Spirit of God and glory rests upon you."

[2.] "God will stand by you, and own you, and assist you, in your trials; you are his advocates, and you shall be well furnished with instructions, v. 14, 15. Instead of setting your hearts on work to contrive an answer to informations, indictments, articles, accusations, and interrogatories, that will be exhibited against you in the ecclesiastical and civil courts, on the contrary, settle it in your hearts, impress it upon them, take pains with them to persuade them not to meditate before what you shall answer; do not depend upon your own wit and ingenuity, your own prudence and policy, and do not distrust or despair of the immediate and extraordinary aids of the divine grace. Think not to bring yourselves off in the cause of Christ as you would in a cause of your own, by your own parts and application, with the common assistance of divine Providence, but promise yourselves, for I promise you, the special assistance of divine grace: I will give you a mouth and wisdom." This proves Christ to be God; for it is God's prerogative to give wisdom, and he it is that made man's mouth. Note, First, A mouth and wisdom together completely fit a man both for services and sufferings; wisdom to know what to say, and a mouth wherewith to say it as it should be said. It is a great happiness to have both matter and words wherewith to honour God and do good; to have in the mind a storehouse well furnished with things new and old, and a door of utterance by which to bring them forth. Secondly, Those that plead Christ's cause may depend upon him to give them a mouth and wisdom, which way soever they are called to plead it, especially when they are brought before magistrates for his name's sake. It is not said that he will send an angel from heaven to answer for them, though he could do this, but that he will give them a mouth and wisdom to enable them to answer for themselves, which puts a greater honour upon them, which requires them to use the gifts and graces Christ furnishes them with, and redounds the more to the glory of God, who stills the enemy and the avenger out of the mouths of babes and sucklings. Thirdly, When Christ gives to his witnesses a mouth and wisdom, they are enabled to say that both for him and themselves which all their adversaries are not able to gainsay or resist, so that they are silenced, and put to confusion. This was remarkably fulfilled presently after the pouring out of the Spirit, by whom Christ gave his disciples this mouth and wisdom, when the apostles were brought before the priest sand rulers, and answered them so as to make them ashamed, Acts iv., v., and vi.

[3.] "You shall suffer no real damage by all the hardships they shall put upon you (v. 18): There shall not a hair of your head perish." Shall some of them lose their heads, and yet not lose a hair? It is a proverbial expression, denoting the greatest indemnity and security imaginable; it is frequently used both in the Old Testament and New, in that sense. Some think that it refers to the preservation of the lives of all the Christians that were among the Jews when they were cut off by the Romans; historians tell us that not one Christian perished in that desolation. Others reconcile it with the deaths of multitudes in the cause of Christ, and take it figuratively in the same sense that Christ saith, He that loseth his life for my sake shall find it. "Not a hair of your head shall perish but," First, "I will take cognizance of it." To this end he had said (Matt. x. 30), The hairs of your head are all numbered; and an account is kept of them, so that none of them shall perish but he will miss it. Secondly, "It shall be upon a valuable consideration." We do not reckon that lost or perishing which is laid out for good purposes, and will turn to a good account. If we drop the body itself for Christ's name's sake, it does not perish, but is well bestowed. Thirdly, "It shall be abundantly recompensed; when you come to balance profit and loss, you will find that nothing has perished, but, on the contrary, that you have great gain in present comforts, especially in the joys of a life eternal;" so that though we may be losers for Christ we shall not, we cannot, be losers by him in the end.

[4.] "It is therefore your duty and interest, in the midst of your own sufferings and those of the nation, to maintain a holy sincerity and serenity of mind, which will keep you always easy (v. 19): In your patience possess ye your souls; get and keep possession of your souls." Some read it as a promise, "You may or shall possess your souls." It comes all to one. Note, First, It is our duty and interest at all times, especially in perilous trying times, to secure the possession of our own souls; not only that they be not destroyed and lost for ever, but that they be not distempered now, nor our possession of them disturbed and interrupted. "Possess your souls, be your own men, keep up the authority and dominion of reason, and keep under the tumults of passion, that neither grief nor fear may tyrannize over you, nor turn you out of the possession and enjoyment of yourselves." In difficult times, when we can keep possession of nothing else, then let us make that sure which may be made sure, and keep possession of our souls. Secondly, It is by patience, Christian patience, that we keep possession of our own souls. "In suffering times, set patience upon the guard for the preserving of your souls; by it keep your souls composed and in a good frame, and keep out all those impressions which would ruffle you and put you out of temper."
Adam Clarke: Commentary on the Bible - 1831
21:5: Goodly stones - Or, costly stones. It has been thought by some that this relates not so much to the stones of which the temple was built, as to the precious stones with which it was decorated. For an account of the stones of the temple, see on Mar 13:1 (note).
And gifts - Or, consecrated things, αναθημασι. Αναθημα properly signifies a thing consecrated to sacred uses: Αναθεμα signifies a thing devoted to a curse, or to destruction. They both come from the same root, ανατιθημι, I lay up, separate; and though two meanings cannot be more opposite than those assigned to these words, yet in the words themselves a short vowel (ε) in the place of a long one (η) makes all the difference between blessing and cursing.
Albert Barnes: Notes on the Bible - 1834
21:5: Goodly stones - Beautiful stones. Either referring to the large, square, and well-finished stones of which the eastern wall was built, or to the precious stones which might have been used in decorating the temple itself. See the notes at Mar 13:1.
Gifts - This word properly denotes anything devoted or dedicated to God. Anciently warriors dedicated to their gods the spoils of war - the shields, and helmets, and armor, and garments of those slain in battle. These were suspended in the temples. It would seem that something of this kind had occurred in the temple of Jerusalem, and that the people, to express their gratitude to God, had suspended on the pillars and perches of the temple gifts and offerings. Josephus mentions particularly a golden "vine" with which Herod the Great had adorned the columns of the temple ("Antiq." xiii. 8). See also 2 Macc. 5:16; 9:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: as: Mat 24:1, Mat 24:2; Mar 13:1, Mar 13:2; Joh 2:20
Geneva 1599
21:5 (2) And as some spake of the temple, how it was adorned with goodly stones and (a) gifts, he said,
(2) The destruction of the temple is foretold so that the true spiritual building may be built, whose chief builders must and ought to be cautious.
(a) These were things that were hung up on walls and pillars.
John Gill
21:5 And as some spake of the temple,.... These were the disciples; Mark says, one of them; but it seems there were more than one; one might begin the discourse, and others join him:
how it was adorned with goodly stones and gifts; See Gill on Mt 24:1.
he said; what follows. This was as he went out of the temple.
John Wesley
21:5 Goodly stones - Such as no engines now in use could have brought, or even set upon each other. Some of them (as an eye witness who lately measured them writes) were forty - five cubits long, five high, and six broad; yet brought thither from another country. And gifts - Which persons delivered from imminent dangers had, in accomplishment of their vows, hung on the walls and pillars. The marble of the temple was so white, that it appeared like a mountain of snow at a distance. And the gilding of many parts made it, especially when the sun shone, a most splendid and beautiful spectacle. Mt 24:1; Mk 13:1.
Robert Jamieson, A. R. Fausset and David Brown
21:5 CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38)
(See on Mt 24:1-3.)
21:621:6: Զայդ ամենայն զոր տեսանէք, եկեսցեն աւուրք՝ յորս ո՛չ թողցի այդր քա՛ր ՚ի քարի՛ վերայ, որ ոչ քակտեսցի[1479]։[1479] Ոսկան. Այդ ամենայն զոր տեսա՛՛։
6 «Այդ բոլորը, որ տեսնում էք, պիտի գան օրեր, երբ այնտեղ չպիտի թողնուի քար քարի վրայ, որ չքանդուի»:
6 Ըսաւ. «Այդ բաները որոնք կը տեսնէք, օրեր պիտի գան երբ քար մը քարի վրայ պիտի չմնայ որ չքակուի»։
Զայդ ամենայն զոր տեսանէք, եկեսցեն աւուրք յորս ոչ թողցի այդր քար ի քարի վերայ որ ոչ քակտեսցի:

21:6: Զայդ ամենայն զոր տեսանէք, եկեսցեն աւուրք՝ յորս ո՛չ թողցի այդր քա՛ր ՚ի քարի՛ վերայ, որ ոչ քակտեսցի[1479]։
[1479] Ոսկան. Այդ ամենայն զոր տեսա՛՛։
6 «Այդ բոլորը, որ տեսնում էք, պիտի գան օրեր, երբ այնտեղ չպիտի թողնուի քար քարի վրայ, որ չքանդուի»:
6 Ըսաւ. «Այդ բաները որոնք կը տեսնէք, օրեր պիտի գան երբ քար մը քարի վրայ պիտի չմնայ որ չքակուի»։
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21:66: придут дни, в которые из того, что вы здесь видите, не останется камня на камне; все будет разрушено.
21:6  ταῦτα ἃ θεωρεῖτε, ἐλεύσονται ἡμέραι ἐν αἷς οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ ὃς οὐ καταλυθήσεται.
21:6. Ταῦτα (To-the-ones-these) ἃ ( to-which ) θεωρεῖτε, (ye-surveil-unto) ἐλεύσονται ( they-shall-come ,"ἡμέραι (days,"ἐν (in) αἷς ( unto-which ) οὐκ (not) ἀφεθήσεται (it-shall-be-sent-off) λίθος (a-stone) ἐπὶ (upon) λίθῳ (unto-a-stone) ὧδε (unto-which-moreover) ὃς (which) οὐ (not) καταλυθήσεται. (it-shall-be-loosed-down)
21:6. haec quae videtis venient dies in quibus non relinquetur lapis super lapidem qui non destruaturThese things which you see, the days will come in which there shall not be left a stone upon a stone that shall not be thrown down.
6. As for these things which ye behold, the days will come, in which there shall not be left here one stone upon another, that shall not be thrown down.
these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down:

6: придут дни, в которые из того, что вы здесь видите, не останется камня на камне; все будет разрушено.
21:6  ταῦτα ἃ θεωρεῖτε, ἐλεύσονται ἡμέραι ἐν αἷς οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ ὃς οὐ καταλυθήσεται.
21:6. haec quae videtis venient dies in quibus non relinquetur lapis super lapidem qui non destruatur
These things which you see, the days will come in which there shall not be left a stone upon a stone that shall not be thrown down.
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Adam Clarke: Commentary on the Bible - 1831
21:6: One stone upon another - This was literally fulfilled. See Mat 24:2.
Albert Barnes: Notes on the Bible - 1834
21:6: See the notes at Mat 24:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: there: Luk 19:44-48; Kg1 9:7-9; Ch2 7:20-22; Isa 64:10, Isa 64:11; Jer 7:11-14; Jer 26:6, Jer 26:9, Jer 26:18; Lam 2:6-8, Lam 4:1, Lam 5:18; Eze 7:20-22; Dan 9:26, Dan 9:27; Mic 3:12; Zac 11:1, Zac 14:2; Mat 24:2; Mar 13:2; Act 6:13, Act 6:14
John Gill
21:6 As for these things which ye behold,.... Some, as the Syriac and Ethiopic versions, read these words by way of interrogation; "are these the things which ye behold?" do ye look upon these with wonder and delight?
the days will come; and they are hastening on; a little while, a few years more:
in the which there shall not be left one stone upon another, that shall not be thrown down; See Gill on Mt 24:2.
21:721:7: Հարցին ցնա եւ ասեն. Վա՛րդապետ՝ ե՞րբ լինիցի այդ, եւ զի՞նչ նշան իցէ՝ յորժամ ա՛յդ լինելոց իցէ։
7 Հարցրին նրան եւ ասացին. «Վարդապե՛տ, ե՞րբ կը լինի այդ, եւ ի՞նչ կը լինի նշանը, երբ այդ պատահելու լինի»:
7 Հարցուցին իրեն ու ըսին. «Վա՛րդապետ, ե՞րբ պիտի ըլլան այդ բաները եւ ի՞նչ է նշանը՝ երբ այդ բաները պիտի ըլլան»։
Հարցին ցնա եւ ասեն. Վարդապետ, ե՞րբ լինիցի այդ, եւ զի՞նչ նշան իցէ յորժամ այդ լինելոց իցէ:

21:7: Հարցին ցնա եւ ասեն. Վա՛րդապետ՝ ե՞րբ լինիցի այդ, եւ զի՞նչ նշան իցէ՝ յորժամ ա՛յդ լինելոց իցէ։
7 Հարցրին նրան եւ ասացին. «Վարդապե՛տ, ե՞րբ կը լինի այդ, եւ ի՞նչ կը լինի նշանը, երբ այդ պատահելու լինի»:
7 Հարցուցին իրեն ու ըսին. «Վա՛րդապետ, ե՞րբ պիտի ըլլան այդ բաները եւ ի՞նչ է նշանը՝ երբ այդ բաները պիտի ըլլան»։
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21:77: И спросили Его: Учитель! когда же это будет? и какой признак, когда это должно произойти?
21:7  ἐπηρώτησαν δὲ αὐτὸν λέγοντες, διδάσκαλε, πότε οὗν ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνεσθαι;
21:7. ἐπηρώτησαν (They-upon-entreated-unto) δὲ (moreover) αὐτὸν (to-it) λέγοντες ( forthing ,"Διδάσκαλε, (Teaching-speaker,"πότε (whither-also) οὖν (accordingly) ταῦτα (the-ones-these) ἔσται , ( it-shall-be ?"καὶ (And) τί (what-one) τὸ (the-one) σημεῖον (a-signlet-of) ὅταν (which-also-ever) μέλλῃ (it-might-impend) ταῦτα (to-the-ones-these) γίνεσθαι ; ( to-become ?"
21:7. interrogaverunt autem illum dicentes praeceptor quando haec erunt et quod signum cum fieri incipientAnd they asked him, saying: Master, when shall these things be? And what shall be the sign when they shall begin to come to pass?
7. And they asked him, saying, Master, when therefore shall these things be? and what the sign when these things are about to come to pass?
And they asked him, saying, Master, but when shall these things be? and what sign [will there be] when these things shall come to pass:

7: И спросили Его: Учитель! когда же это будет? и какой признак, когда это должно произойти?
21:7  ἐπηρώτησαν δὲ αὐτὸν λέγοντες, διδάσκαλε, πότε οὗν ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνεσθαι;
21:7. interrogaverunt autem illum dicentes praeceptor quando haec erunt et quod signum cum fieri incipient
And they asked him, saying: Master, when shall these things be? And what shall be the sign when they shall begin to come to pass?
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Albert Barnes: Notes on the Bible - 1834
21:7: The account of the destruction of Jerusalem contained in this chapter has been fully considered in the notes at mat 24. All that will be necessary here will be an explanation of a few words that did not occur in that chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: when: Luk 21:32; Dan 12:6, Dan 12:8; Mat 24:3; Mar 13:3, Mar 13:4; Joh 21:21, Joh 21:22; Act 1:6, Act 1:7
what: Luk 21:20, Luk 21:21, Luk 21:27, Luk 21:28; Mat 24:15, Mat 24:16; Mar 13:14
John Gill
21:7 And they asked him,.... That is, his disciples, when they were come to the Mount of Olives, and as he sat upon that, Mt 24:3
saying, master, but when shall these things be? when the temple shall be destroyed; and one stone shall not be left upon another;
and what sign will there be when these things shall come to pass? which shows that this refers to the destruction of the temple, and so the signs following; See Gill on Mt 24:3.
21:821:8: Եւ նա՛ ասէ. Զգո՛յշ կացէք. մի՛ խաբիցիք. զի բազո՛ւմք գայցեն յանուն իմ, եւ ասիցեն թէ ե՛ս եմ. եւ մերձեցա՛ւ ժամանակ. մի՛ երթայցէք զկնի նորա[1480]։ [1480] Ոմանք. Եւ ասասցեն թէ ես։ Բազումք. Մի՛ երթայցէք զկնի նոցա։
8 Եւ նա ասաց. «Զգո՛յշ կացէք, չխաբուէք. որովհետեւ շատերը պիտի գան իմ անունով եւ պիտի ասեն թէ՝ ես եմ Քրիստոսը, եւ թէ՝ ժամանակը մօտեցաւ. նրանց յետեւից չգնաք:
8 Ան ալ ըսաւ. «Զգոյշ կեցէք, չխաբուիք, վասն զի շատերը պիտի գան իմ անունովս ու ըսեն թէ՝ ‘Ես եմ Քրիստոսը ու ժամանակը մօտեցած է’. ուստի անոնց ետեւէն մի՛ երթաք։
Եւ նա ասէ. Զգոյշ կացէք, մի՛ խաբիցիք. զի բազումք գայցեն յանուն իմ, եւ ասիցեն թէ` Ես եմ, եւ մերձեցաւ ժամանակ. մի՛ երթայցէք զկնի նոցա:

21:8: Եւ նա՛ ասէ. Զգո՛յշ կացէք. մի՛ խաբիցիք. զի բազո՛ւմք գայցեն յանուն իմ, եւ ասիցեն թէ ե՛ս եմ. եւ մերձեցա՛ւ ժամանակ. մի՛ երթայցէք զկնի նորա[1480]։
[1480] Ոմանք. Եւ ասասցեն թէ ես։ Բազումք. Մի՛ երթայցէք զկնի նոցա։
8 Եւ նա ասաց. «Զգո՛յշ կացէք, չխաբուէք. որովհետեւ շատերը պիտի գան իմ անունով եւ պիտի ասեն թէ՝ ես եմ Քրիստոսը, եւ թէ՝ ժամանակը մօտեցաւ. նրանց յետեւից չգնաք:
8 Ան ալ ըսաւ. «Զգոյշ կեցէք, չխաբուիք, վասն զի շատերը պիտի գան իմ անունովս ու ըսեն թէ՝ ‘Ես եմ Քրիստոսը ու ժամանակը մօտեցած է’. ուստի անոնց ետեւէն մի՛ երթաք։
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21:88: Он сказал: берегитесь, чтобы вас не ввели в заблуждение, ибо многие придут под именем Моим, говоря, что это Я; и это время близко: не ходите вслед их.
21:8  ὁ δὲ εἶπεν, βλέπετε μὴ πλανηθῆτε· πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῶ ὀνόματί μου λέγοντες, ἐγώ εἰμι· καί, ὁ καιρὸς ἤγγικεν· μὴ πορευθῆτε ὀπίσω αὐτῶν.
21:8. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Βλέπετε (Ye-should-view) μὴ (lest) πλανηθῆτε: (ye-might-have-been-wandered-unto) πολλοὶ ( much ) γὰρ (therefore) ἐλεύσονται ( they-shall-come ) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) λέγοντες ( forthing ,"Ἐγώ (I) εἰμι (I-be,"καί (and,"Ὁ (The-one) καιρὸς (a-time) ἤγγικεν: (it-had-come-to-near-to) μὴ (lest) πορευθῆτε (ye-might-been-have-traversed-of) ὀπίσω (aback-unto-which) αὐτῶν. (of-them)
21:8. qui dixit videte ne seducamini multi enim venient in nomine meo dicentes quia ego sum et tempus adpropinquavit nolite ergo ire post illosWho said: Take heed you be not seduced: for many will come in my name, saying: I am he and the time is at hand. Go ye not therefore after them.
8. And he said, Take heed that ye be not led astray: for many shall come in my name, saying, I am ; and, The time is at hand: go ye not after them.
And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am [Christ]; and the time draweth near: go ye not therefore after them:

8: Он сказал: берегитесь, чтобы вас не ввели в заблуждение, ибо многие придут под именем Моим, говоря, что это Я; и это время близко: не ходите вслед их.
21:8  ὁ δὲ εἶπεν, βλέπετε μὴ πλανηθῆτε· πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῶ ὀνόματί μου λέγοντες, ἐγώ εἰμι· καί, ὁ καιρὸς ἤγγικεν· μὴ πορευθῆτε ὀπίσω αὐτῶν.
21:8. qui dixit videte ne seducamini multi enim venient in nomine meo dicentes quia ego sum et tempus adpropinquavit nolite ergo ire post illos
Who said: Take heed you be not seduced: for many will come in my name, saying: I am he and the time is at hand. Go ye not therefore after them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11: Господь говорит здесь о предвестиях наступления мессианского времени, времени открытия славного Царства Мессии. - Тогда сказал им (10: ст.), т. е. после предварительного увещания, начал изображать предстоящие бедствия. - По местам (11), т. е. - то там, то в другом месте. - С неба. Это определение относится к обоим предыдущим выражениям "явления" и "знамения". - Подробнее об этом сказано в толков. на ев. Мк XIII, 6-8: и Мф XXIV, 4-7.
Adam Clarke: Commentary on the Bible - 1831
21:8: Many shall come in my name - Usurping my name: calling themselves the Messiah. See Mat 24:5. Concerning this prediction of the destruction of Jerusalem, and its literal accomplishment, see the notes on Matthew 24:1-42 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: Take: Jer 29:8; Mat 24:4, Mat 24:5, Mat 24:11, Mat 24:23-25; Mar 13:5, Mar 13:6, Mar 13:21-23; Co2 11:13-15; Eph 5:6; Th2 2:3, Th2 2:9-11; Ti2 3:13; Jo1 4:1; Jo2 1:7; Rev 12:9
for: Joh 5:43; Act 5:36, Act 5:37, Act 8:9, Act 8:10
and the time: or, and, The time, Mat 3:2, Mat 4:17; Rev 1:3
Geneva 1599
21:8 And he said, Take heed that ye be not deceived: for many shall come (b) in my name, saying, I am [Christ]; and the time draweth near: go ye not therefore after them.
(b) Using my name.
John Gill
21:8 And he said, take heed that ye be not deceived,.... With false Christs, and false prophets:
for many shall come in my name; making use of his name, taking it to them; not that they would pretend they were sent by him, but that they were he himself:
saying, I am Christ; so the Syriac and Persic versions supply as we do:
and the time draweth near; not that such will come, but when come, they will say, that the time of the deliverance of the Jewish nation from the Roman yoke is at hand:
go ye not therefore after them; do not be their disciples, or follow them where they would lead you; for nothing but destruction will be the consequence of it.
John Wesley
21:8 I am the Christ; and the time is near - When I will deliver you from all your enemies. They are the words of the seducers.
Robert Jamieson, A. R. Fausset and David Brown
21:8 the time--of the Kingdom, in its full glory.
go . . . not . . . after them--"I come not so very soon" (Th2 2:1-2) [STIER].
21:921:9: Եւ յորժամ լսիցէք պատերազմունս եւ խռովութիւնս՝ մի՛ զարհուրիցիք, զի պարտ է նախ՝ ա՛յնմ լինել, այլ ո՛չ առժամայնն կատարած[1481]։ [1481] Ոմանք. Առ ժամայն կատարած։
9 Եւ երբ լսէք պատերազմների եւ խռովութիւնների մասին, չզարհուրէք. որովհետեւ պէտք է, որ նախ այդ բաները պատահեն. բայց աշխարհի վախճանը շուտով չի լինելու»:
9 Բայց երբ լսէք պատերազմներ եւ խռովութիւններ, մի՛ վախնաք, վասն զի պէտք է առաջ այդ բաները ըլլան, բայց վախճանը իսկոյն չէ»։
Եւ յորժամ լսիցէք պատերազմունս եւ խռովութիւնս, մի՛ զարհուրիցիք. զի պարտ է նախ այնմ լինել, այլ ոչ առժամայն կատարած:

21:9: Եւ յորժամ լսիցէք պատերազմունս եւ խռովութիւնս՝ մի՛ զարհուրիցիք, զի պարտ է նախ՝ ա՛յնմ լինել, այլ ո՛չ առժամայնն կատարած[1481]։
[1481] Ոմանք. Առ ժամայն կատարած։
9 Եւ երբ լսէք պատերազմների եւ խռովութիւնների մասին, չզարհուրէք. որովհետեւ պէտք է, որ նախ այդ բաները պատահեն. բայց աշխարհի վախճանը շուտով չի լինելու»:
9 Բայց երբ լսէք պատերազմներ եւ խռովութիւններ, մի՛ վախնաք, վասն զի պէտք է առաջ այդ բաները ըլլան, բայց վախճանը իսկոյն չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: Когда же услышите о войнах и смятениях, не ужасайтесь, ибо этому надлежит быть прежде; но не тотчас конец.
21:9  ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκαταστασίας, μὴ πτοηθῆτε· δεῖ γὰρ ταῦτα γενέσθαι πρῶτον, ἀλλ᾽ οὐκ εὐθέως τὸ τέλος.
21:9. ὅταν (Which-also-ever) δὲ (moreover) ἀκούσητε (ye-might-have-heard) πολέμους (to-wars) καὶ (and) ἀκαταστασίας, (to-un-standings-down-unto,"μὴ (lest) πτοηθῆτε: (ye-might-have-been-fluttered-unto) δεῖ (it-bindeth) γὰρ (therefore) ταῦτα (to-the-ones-these) γενέσθαι ( to-have-had-became ) πρῶτον, (to-most-before,"ἀλλ' (other) οὐκ (not) εὐθέως (unto-straight) τὸ (the-one) τέλος. (a-finish)
21:9. cum autem audieritis proelia et seditiones nolite terreri oportet primum haec fieri sed non statim finisAnd when you shall hear of wars and seditions, be not terrified. These things must first come to pass: but the end is not yet presently.
9. And when ye shall hear of wars and tumults, be not terrified: for these things must needs come to pass first; but the end is not immediately.
But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end [is] not by and by:

9: Когда же услышите о войнах и смятениях, не ужасайтесь, ибо этому надлежит быть прежде; но не тотчас конец.
21:9  ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκαταστασίας, μὴ πτοηθῆτε· δεῖ γὰρ ταῦτα γενέσθαι πρῶτον, ἀλλ᾽ οὐκ εὐθέως τὸ τέλος.
21:9. cum autem audieritis proelia et seditiones nolite terreri oportet primum haec fieri sed non statim finis
And when you shall hear of wars and seditions, be not terrified. These things must first come to pass: but the end is not yet presently.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:9: Commotions - Seditions and civil dissensions, with which no people were more agitated than the Jews.
Albert Barnes: Notes on the Bible - 1834
21:9
Commotions - Insurrections. Subjects rising against their rulers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: when: Luk 21:18, Luk 21:19; Psa 27:1-3, Psa 46:1, Psa 46:2, Psa 112:7; Pro 3:25, Pro 3:26; Isa 8:12, Isa 51:12, Isa 51:13; Jer 4:19, Jer 4:20; Mat 24:6-8; Mar 13:7, Mar 13:8
but: Luk 21:8, Luk 21:28
Geneva 1599
21:9 (3) But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end [is] not by and by.
(3) The true temple of God is built up even in the midst of incredible tumults and most severe miseries, and this through invincible patience, so that the end result can be nothing else but most happy.
John Gill
21:9 But when ye shall hear of wars and commotions,.... Or seditions and tumults; "wars" may design the wars of the Romans, against the Jews; and the "commotions", or seditions, the internal troubles among themselves:
be not terrified; as if the destruction of the nation, city, and temple, would be at once:
for these things must first come to pass, but the end is not by and by; or "immediately". The Syriac, Arabic, and Persic versions leave out this last word, and read, as in See Gill on Mt 24:6.
John Wesley
21:9 Commotions - Intestine broils; civil wars.
Robert Jamieson, A. R. Fausset and David Brown
21:9 not terrified--(See Lk 21:19; Is 8:11-14).
end not by and by--or immediately, not yet (Mt 24:6; Mk 13:7): that is, "Worse must come before all is over."
21:1021:10: Յայնժամ ասէ ցնոսա. Յարիցէ ազգ յազգի՛ վերայ, եւ թագաւորութիւն ՚ի թագաւորութեան վերայ[1482]. [1482] Ոմանք. ՚Ի յազգի վերայ։
10 Այն ժամանակ ասաց նրանց. «Ազգ ազգի դէմ պիտի ելնի, եւ թագաւորութիւն՝ թագաւորութեան դէմ.
10 Այն ատեն ըսաւ անոնց. «Ազգ ազգի վրայ պիտի ելլէ ու թագաւորութիւն՝ թագաւորութեան վրայ.
Յայնժամ ասէ ցնոսա. Յարիցէ ազգ յազգի վերայ եւ թագաւորութիւն ի թագաւորութեան վերայ:

21:10: Յայնժամ ասէ ցնոսա. Յարիցէ ազգ յազգի՛ վերայ, եւ թագաւորութիւն ՚ի թագաւորութեան վերայ[1482].
[1482] Ոմանք. ՚Ի յազգի վերայ։
10 Այն ժամանակ ասաց նրանց. «Ազգ ազգի դէմ պիտի ելնի, եւ թագաւորութիւն՝ թագաւորութեան դէմ.
10 Այն ատեն ըսաւ անոնց. «Ազգ ազգի վրայ պիտի ելլէ ու թագաւորութիւն՝ թագաւորութեան վրայ.
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: Тогда сказал им: восстанет народ на народ, и царство на царство;
21:10  τότε ἔλεγεν αὐτοῖς, ἐγερθήσεται ἔθνος ἐπ᾽ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν,
21:10. Τότε (To-the-one-which-also) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them," Ἐγερθήσεται ( It-shall-be-roused ) ἔθνος ( a-nation ) ἐπ' ( upon ) ἔθνος ( to-a-nation ) καὶ ( and ) βασιλεία ( a-ruling-of ) ἐπὶ ( upon ) βασιλείαν , ( to-a-ruling-of ,"
21:10. tunc dicebat illis surget gens contra gentem et regnum adversus regnumThen he said to them: Nation shall rise against nation, and kingdom against kingdom.
10. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:
Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

10: Тогда сказал им: восстанет народ на народ, и царство на царство;
21:10  τότε ἔλεγεν αὐτοῖς, ἐγερθήσεται ἔθνος ἐπ᾽ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν,
21:10. tunc dicebat illis surget gens contra gentem et regnum adversus regnum
Then he said to them: Nation shall rise against nation, and kingdom against kingdom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: Nation shall: This portended the dissensions, insurrections, and mutual slaughter of the Jews, the open wars of different tetrarchies, and the civil wars in Italy between Otho and Vitellius. Ch2 15:5, Ch2 15:6; Hag 2:21, Hag 2:22; Zac 14:2, Zac 14:3, Zac 14:13; Mar 13:8; Act 2:19, Act 2:20, Act 11:28; Heb 12:27; Rev 6:2-12
John Gill
21:10 Then said he unto them, nation shall rise,.... See Gill on Mt 24:7.
Robert Jamieson, A. R. Fausset and David Brown
21:10 Nation, &c.--Matthew and Mark (Mt 24:8; Mk 13:8) add, "All these are the beginning of sorrows," or travail pangs, to which heavy calamities are compared (Jer 4:31, &c.).
21:1121:11: եւ շարժմունք մեծամեծք. եւ ՚ի տեղիս տեղիս սովք եւ սրածութիւնք. եղիցին արհաւի՛րք եւ նշանք մեծամեծք յերկնից[1483]։ [1483] Ոմանք. Եւ եղիցին արհա՛՛... մեծամեծք յերկինս։
11 եւ մեծ երկրաշարժներ ու տարբեր տեղերում սով ու ժանտախտ պիտի լինեն. պիտի լինեն արհաւիրքներ եւ մեծամեծ նշաններ երկնքից:
11 Եւ տեղ տեղ մեծ երկրաշարժներ պիտի ըլլան ու սովեր եւ մահտարաժամներ, նաեւ երկնքէն սոսկալի բաներ եւ մեծ նշաններ պիտի ըլլան։
եւ շարժմունք [125]մեծամեծք. եւ ի տեղիս տեղիս սովք`` եւ սրածութիւնք եղիցին. արհաւիրք եւ նշանք մեծամեծք յերկնից:

21:11: եւ շարժմունք մեծամեծք. եւ ՚ի տեղիս տեղիս սովք եւ սրածութիւնք. եղիցին արհաւի՛րք եւ նշանք մեծամեծք յերկնից[1483]։
[1483] Ոմանք. Եւ եղիցին արհա՛՛... մեծամեծք յերկինս։
11 եւ մեծ երկրաշարժներ ու տարբեր տեղերում սով ու ժանտախտ պիտի լինեն. պիտի լինեն արհաւիրքներ եւ մեծամեծ նշաններ երկնքից:
11 Եւ տեղ տեղ մեծ երկրաշարժներ պիտի ըլլան ու սովեր եւ մահտարաժամներ, նաեւ երկնքէն սոսկալի բաներ եւ մեծ նշաններ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: будут большие землетрясения по местам, и глады, и моры, и ужасные явления, и великие знамения с неба.
21:11  σεισμοί τε μεγάλοι καὶ κατὰ τόπους λιμοὶ καὶ λοιμοὶ ἔσονται, φόβητρά τε καὶ ἀπ᾽ οὐρανοῦ σημεῖα μεγάλα ἔσται.
21:11. σεισμοί (shakings-of) τε (also) μεγάλοι ( great ,"καὶ (and) κατὰ (down) τόπους (to-occasions) λοιμοὶ (plagues) καὶ (and) λιμοὶ (famines) ἔσονται , ( they-shall-be ,"φόβηθρά (en-feareeings) τε (also,"καὶ (and) ἀπ' (off) οὐρανοῦ (of-a-sky) σημεῖα (signlets-of) μεγάλα ( great ) ἔσται . ( it-shall-be )
21:11. terraemotus magni erunt per loca et pestilentiae et fames terroresque de caelo et signa magna eruntAnd there shall be great earthquakes in divers places and pestilences and famines and terrors from heaven: and there shall be great signs.
11. and there shall be great earthquakes, and in divers places famines and pestilences; and there shall be terrors and great signs from heaven.
And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven:

11: будут большие землетрясения по местам, и глады, и моры, и ужасные явления, и великие знамения с неба.
21:11  σεισμοί τε μεγάλοι καὶ κατὰ τόπους λιμοὶ καὶ λοιμοὶ ἔσονται, φόβητρά τε καὶ ἀπ᾽ οὐρανοῦ σημεῖα μεγάλα ἔσται.
21:11. terraemotus magni erunt per loca et pestilentiae et fames terroresque de caelo et signa magna erunt
And there shall be great earthquakes in divers places and pestilences and famines and terrors from heaven: and there shall be great signs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:11: Fearful sights - What these were the reader will find in detail on Mat 24:7 (note).
Albert Barnes: Notes on the Bible - 1834
21:11
Fearful sights - See Mat 24:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: and great signs: Luk 21:25-27; Mat 24:29, Mat 24:30
John Gill
21:11 And great earthquakes shall be in divers places, and famines and pestilences,.... See Gill on Mt 24:7.
and fearful sights; or "terrible things"; whether heard, or seen, as dreadful thunderings, and lightnings; and a voice heard in the temple, saying, let us go hence; and an idiot that went about several years together, saying, woe to the people, woe to the city, &c. a flame was seen in the temple, and the doors of it opened of themselves:
and great signs shall there be from heaven; as comets and blazing stars, a flaming sword, or a comet like one, hanging over Jerusalem, and armies in the air engaged against each other (b). The Syriac version adds, "and great winters there shall be"; that is, very long and cold; and so the Persic version, "and winter, and cold, shall be protracted".
(b) Vid. Joseph. de Bello Jud, l. 6. c. 5.
John Wesley
21:11 Fearful sights and signs from heaven - Of which Josephus gives a circumstantial account.
21:1221:12: Բայց յառաջ քան զայս ամենայն, մխեսցեն զձեռս իւրեանց ՚ի ձեզ՝ եւ հալածեսցե՛ն. մատնեսցե՛ն ՚ի ժողովուրդս եւ ՚ի բանտս, եւ տանիցին առաջի դատաւորաց եւ թագաւորաց վասն անուան իմոյ[1484]. [1484] Ոսկան. Եւ մատնեսցեն ՚ի։ Ոմանք. Եւ տանիցեն առաջի։
12 Բայց այս բոլորից առաջ ձեր վրայ ձեռք պիտի դնեն եւ պիտի հալածեն, ժողովարանների ու բանտերի պիտի մատնեն ձեզ եւ կուսակալների ու թագաւորների առաջ պիտի տանեն ձեզ իմ անուան համար:
12 Բայց այս բաներէն առաջ իրենց ձեռքերը ձեզի պիտի զարնեն ու հալածեն եւ ժողովարաններու ու բանտերու պիտի մատնեն եւ իմ անուանս համար թագաւորներու ու կուսակալներու առջեւ պիտի տարուիք։
Բայց յառաջ քան զայս ամենայն մխեսցեն զձեռս իւրեանց ի ձեզ եւ հալածեսցեն, մատնեսցեն ի ժողովուրդս եւ ի բանտս, եւ տանիցին առաջի դատաւորաց եւ թագաւորաց վասն անուան իմոյ:

21:12: Բայց յառաջ քան զայս ամենայն, մխեսցեն զձեռս իւրեանց ՚ի ձեզ՝ եւ հալածեսցե՛ն. մատնեսցե՛ն ՚ի ժողովուրդս եւ ՚ի բանտս, եւ տանիցին առաջի դատաւորաց եւ թագաւորաց վասն անուան իմոյ[1484].
[1484] Ոսկան. Եւ մատնեսցեն ՚ի։ Ոմանք. Եւ տանիցեն առաջի։
12 Բայց այս բոլորից առաջ ձեր վրայ ձեռք պիտի դնեն եւ պիտի հալածեն, ժողովարանների ու բանտերի պիտի մատնեն ձեզ եւ կուսակալների ու թագաւորների առաջ պիտի տանեն ձեզ իմ անուան համար:
12 Բայց այս բաներէն առաջ իրենց ձեռքերը ձեզի պիտի զարնեն ու հալածեն եւ ժողովարաններու ու բանտերու պիտի մատնեն եւ իմ անուանս համար թագաւորներու ու կուսակալներու առջեւ պիտի տարուիք։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: Прежде же всего того возложат на вас руки и будут гнать [вас], предавая в синагоги и в темницы, и поведут пред царей и правителей за имя Мое;
21:12  πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφ᾽ ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσιν, παραδιδόντες εἰς τὰς συναγωγὰς καὶ φυλακάς, ἀπαγομένους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός μου·
21:12. πρὸ (Before) δὲ (moreover) τούτων (of-the-ones-these) πάντων ( of-all ," ἐπιβαλοῦσιν ( unto-shall-having-casted-upon ) ἐφ' (upon) ὑμᾶς (to-ye) τὰς (to-the-ones) χεῖρας (to-hands) αὐτῶν (of-them,"καὶ (and) διώξουσιν , ( unto-shall-having-pursued ) παραδιδόντες ( giving-beside ) εἰς (into) τὰς (to-the-ones) συναγωγὰς (to-leadings-together) καὶ (and) φυλακάς, (to-guardings," ἀπαγομένους ( to-being-led-off ) ἐπὶ (upon) βασιλεῖς (to-rulers-of) καὶ (and) ἡγεμόνας (to-leaders) ἕνεκεν (in-out-in) τοῦ (of-the-one) ὀνόματός (of-a-name) μου: (of-me)
21:12. sed ante haec omnia inicient vobis manus suas et persequentur tradentes in synagogas et custodias trahentes ad reges et praesides propter nomen meumBut before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name's sake.
12. But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name’s sake.
But before all these, they shall lay their hands on you, and persecute [you], delivering [you] up to the synagogues, and into prisons, being brought before kings and rulers for my name' s sake:

12: Прежде же всего того возложат на вас руки и будут гнать [вас], предавая в синагоги и в темницы, и поведут пред царей и правителей за имя Мое;
21:12  πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφ᾽ ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσιν, παραδιδόντες εἰς τὰς συναγωγὰς καὶ φυλακάς, ἀπαγομένους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός μου·
21:12. sed ante haec omnia inicient vobis manus suas et persequentur tradentes in synagogas et custodias trahentes ad reges et praesides propter nomen meum
But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name's sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-19: О бедствиях, какие пред наступлением этого времени, постигнут учеников Христа, ев. Лука говорит в общем согласно с Марком (Мк XIII, 9-13). - Прежде же всего того, т. е. эти бедствия постигнут вас еще до разрушения Иерусалима. - Будет же это вам для свидетельства (13), т. е. вы этим сможете проявить свою верность Мне. - Уста (15), т. е. способность говорить красноречиво и убедительно. Это получили апостолы в ниспослании им Св. Духа (см. Деян VI, 10). - Но и волос с головы вашей не упадет (18). По обычному толкованию (см., напр. Толк. Еванг. еп. Михаила), здесь речь идет о том, что Бог будет охранять учеников, оберегать их жизнь, необходимую для проповеди евангельской. Но такому объяснению не соответствует выражение 16-го стиха "некоторых из вас умертвят". Вероятнее то мнение, что здесь речь идет о сохранении учеников в духовном отношении: "ничто из вышесказанного не послужит к ущербу вам в деле вашего спасения". К этому толкованию подходит и смысл 19-го стиха, где речь идет, несомненно, о том, что через терпение в страданиях ученики Христовы сохранят себя для вечной истинной жизни (Мк XIII, 13). Наконец, можно бы понимать это место и так, что если апостолы и будут терпеть несчастия, мучения, то только там, где на это будет соизволение Божие (ср. Мф X, 30).
Adam Clarke: Commentary on the Bible - 1831
21:12: Synagogues - Or, assemblies, etc. See these all explained on Mar 13:9 (note).
Albert Barnes: Notes on the Bible - 1834
21:12 , Luk 21:13
Synagogues, and into prisons - See the notes at Mar 13:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: before: Luk 11:49-51; Mat 10:16-25, Mat 22:6, Mat 23:34-36, Mat 24:9, Mat 24:10; Mar 13:9-13; Joh 15:20, Joh 16:2, Joh 16:3; Act 4:3-7, Act 5:17-19, Act 5:40, Act 6:12-15, Act 7:57-60, Act 8:3, Act 9:4; Act 12:1-4, Act 16:22-26, Act 21:30, Act 21:31, Act 22:30, Act 24:1-9, Act 25:1, Act 25:2, Act 25:11, Act 25:12, Act 25:22-25; Act 26:2-11; Th1 2:15, Th1 2:16; Pe1 4:12-14; Rev 2:10
for: Pe1 2:13
John Gill
21:12 But before all these,.... Before all these things come to pass:
they shall lay their hands on you; as the high priest, the priests, and the captain of the temple did upon the apostles, Acts 4:1
and persecute you; as upon the death of Stephen, Acts 8:1
delivering you up to the synagogues; to be scourged there; or to the courts of judicature, the consistories of the Jews, their great sanhedrim; before these the apostles were brought, Acts 4:6
and into prisons; as were all the apostles together, and Peter at another time separately, Acts 4:3
being brought before kings and rulers, for my name's sake; for being called by his name, and calling upon it; for professing, and preaching his Gospel; See Gill on Mt 10:18.
John Wesley
21:12 Mk 13:9.
Robert Jamieson, A. R. Fausset and David Brown
21:12 brought before, &c.--The book of Acts verifies all this.
21:1321:13: եւ լինիցի ձեզ այն ՚ի վկայութիւն[1485]։ [1485] Ոմանք. Եւ լինիցի ՚ի ձեզ այն ՚ի վկ՛՛։
13 Եւ ձեզ համար այդ պիտի լինի առիթ վկայութեան:
13 Եւ այս բաները վերջը ձեզի վկայութիւն պիտի ըլլան։
Եւ լինիցի ձեզ այն ի վկայութիւն:

21:13: եւ լինիցի ձեզ այն ՚ի վկայութիւն[1485]։
[1485] Ոմանք. Եւ լինիցի ՚ի ձեզ այն ՚ի վկ՛՛։
13 Եւ ձեզ համար այդ պիտի լինի առիթ վկայութեան:
13 Եւ այս բաները վերջը ձեզի վկայութիւն պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: будет же это вам для свидетельства.
21:13  ἀποβήσεται ὑμῖν εἰς μαρτύριον.
21:13. ἀποβήσεται ( it-shall-step-off ) ὑμῖν (unto-ye) εἰς (into) μαρτύριον. (to-a-witnesslet)
21:13. continget autem vobis in testimoniumAnd it shall happen unto you for a testimony.
13. It shall turn unto you for a testimony.
And it shall turn to you for a testimony:

13: будет же это вам для свидетельства.
21:13  ἀποβήσεται ὑμῖν εἰς μαρτύριον.
21:13. continget autem vobis in testimonium
And it shall happen unto you for a testimony.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:13: It shall turn to you for a testimony - That is, it shall turn out on your part for a testimony to them (your persecutors) that you are thoroughly persuaded of the truth of what you teach, and that you are no impostors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Phi 1:28; Th1 3:3, Th1 3:4; Th2 1:5
Geneva 1599
21:13 And it shall turn to you for (c) a testimony.
(c) This will be the result of your troubles and afflictions: they will be witnesses both before God and man of the treacherous and cruel dealing of your enemies, as well as of your steadfastness: A noble saying, that the afflictions of the godly and holy men pertain to the witness of the truth.
John Gill
21:13 And it shall turn to you for a testimony. By this means they would have an opportunity of leaving their testimony for Christ before kings and rulers; and what they should meet with from them, would be a means of strengthening and confirming them in the truths of the Gospel; and be a proof and evidence to them of the certainty of the above things Christ had said should be accomplished; as well as be for a testimony against the rulers and governors, Jews, and Gentiles, before whom they should be convened; see Mt 10:18.
John Wesley
21:13 It shall turn to you for a testimony - Of your having delivered your own souls, and of their being without excuse.
Robert Jamieson, A. R. Fausset and David Brown
21:13 for a testimony--an opportunity of bearing testimony.
21:1421:14: Արդ՝ դի՛ք ՚ի սիրտս ձեր, մի՛ յառաջագոյն կրթել տալոյ պատասխանի։
14 Արդ, ձեր մտքում դրէք սա. նախօրօք մի՛ մտահոգուէք պատասխան տալու համար,
14 Ուստի ձեր սրտին մէջ դրէք՝ որ առաջուընէ չմտածէք պատասխան տալու վրայով։
Արդ դիք ի սիրտս ձեր, մի՛ յառաջագոյն կրթել տալոյ պատասխանի:

21:14: Արդ՝ դի՛ք ՚ի սիրտս ձեր, մի՛ յառաջագոյն կրթել տալոյ պատասխանի։
14 Արդ, ձեր մտքում դրէք սա. նախօրօք մի՛ մտահոգուէք պատասխան տալու համար,
14 Ուստի ձեր սրտին մէջ դրէք՝ որ առաջուընէ չմտածէք պատասխան տալու վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: Итак положите себе на сердце не обдумывать заранее, что отвечать,
21:14  θέτε οὗν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι,
21:14. θέτε (Ye-should-have-had-placed) οὖν (accordingly) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν (of-ye) μὴ (lest) προμελετᾷν (to-before-meditate-unto) ἀπολογηθῆναι, (to-have-been-fortheed-off-unto)
21:14. ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatisLay it up therefore in your hearts, not to meditate before how you shall answer:
14. Settle it therefore in your hearts, not to meditate beforehand how to answer:
Settle [it] therefore in your hearts, not to meditate before what ye shall answer:

14: Итак положите себе на сердце не обдумывать заранее, что отвечать,
21:14  θέτε οὗν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι,
21:14. ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatis
Lay it up therefore in your hearts, not to meditate before how you shall answer:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:14: Settle it therefore, etc. - See on Mat 10:19 (note).
Albert Barnes: Notes on the Bible - 1834
21:14
Settle it, therefore, in your hearts - Fix it firmly in your minds - so firmly as to become a settled principle - that you are always to depend on God for aid in all your trials. See Mar 13:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: Luk 12:11, Luk 12:12; Mat 10:19, Mat 10:20; Mar 13:11
John Gill
21:14 Settle it therefore in your hearts,.... Resolve on this in your minds, and let it be a rule never to be departed from:
not to meditate before what you shall answer; not to sit down, and study a form of words, and scheme of things, what to reply to the ensnaring questions, that may be thought would be asked, by kings and rulers, or any of the judges before whom they should be brought; it being natural for persons, especially of a low life, to be timorous and fearful, to appear before such great personages, and to be thoughtful and solicitous what to say to any question that may be asked them; See Gill on Mt 10:19.
21:1521:15: Զի ե՛ս տաց ձեզ բերա՛ն եւ իմաստութիւն, որում ո՛չ կարիցեն կալ հակառակ՝ կամ տալ պատասխանի ամենայն հակառակորդքն ձեր[1486]։ [1486] Ոմանք. Ոչ կարասցեն կալ։
15 որովհետեւ ես ձեզ կը տամ բերան եւ իմաստութիւն, որին չեն կարողանայ հակառակել կամ պատասխան տալ ձեր բոլոր հակառակորդները:
15 Վասն զի ես ձեզի բերան ու իմաստութիւն պիտի տամ, որուն պիտի չկրնան դէմ խօսիլ կամ դէմ կենալ ձեր բոլոր հակառակորդները։
Զի ես տաց ձեզ բերան եւ իմաստութիւն, որում ոչ կարիցեն կալ հակառակ կամ տալ պատասխանի ամենայն հակառակորդքն ձեր:

21:15: Զի ե՛ս տաց ձեզ բերա՛ն եւ իմաստութիւն, որում ո՛չ կարիցեն կալ հակառակ՝ կամ տալ պատասխանի ամենայն հակառակորդքն ձեր[1486]։
[1486] Ոմանք. Ոչ կարասցեն կալ։
15 որովհետեւ ես ձեզ կը տամ բերան եւ իմաստութիւն, որին չեն կարողանայ հակառակել կամ պատասխան տալ ձեր բոլոր հակառակորդները:
15 Վասն զի ես ձեզի բերան ու իմաստութիւն պիտի տամ, որուն պիտի չկրնան դէմ խօսիլ կամ դէմ կենալ ձեր բոլոր հակառակորդները։
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: ибо Я дам вам уста и премудрость, которой не возмогут противоречить ни противостоять все, противящиеся вам.
21:15  ἐγὼ γὰρ δώσω ὑμῖν στόμα καὶ σοφίαν ᾗ οὐ δυνήσονται ἀντιστῆναι ἢ ἀντειπεῖν ἅπαντες οἱ ἀντικείμενοι ὑμῖν.
21:15. ἐγὼ (I) γὰρ (therefore) δώσω (I-shall-give) ὑμῖν (unto-ye) στόμα (to-a-mouth) καὶ (and) σοφίαν (to-a-wisdoming-unto) ᾗ (unto-which) οὐ (not) δυνήσονται ( they-shall-able ) ἀντιστῆναι (to-have-had-ever-a-one-stood) ἢ (or) ἀντειπεῖν (to-have-had-ever-a-one-said," ἅπαντες ( along-all ) οἱ (the-ones) ἀντικείμενοι ( ever-a-one-situating ) ὑμῖν. (unto-ye)
21:15. ego enim dabo vobis os et sapientiam cui non poterunt resistere et contradicere omnes adversarii vestriFor I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay.
15. for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay.
For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist:

15: ибо Я дам вам уста и премудрость, которой не возмогут противоречить ни противостоять все, противящиеся вам.
21:15  ἐγὼ γὰρ δώσω ὑμῖν στόμα καὶ σοφίαν ᾗ οὐ δυνήσονται ἀντιστῆναι ἢ ἀντειπεῖν ἅπαντες οἱ ἀντικείμενοι ὑμῖν.
21:15. ego enim dabo vobis os et sapientiam cui non poterunt resistere et contradicere omnes adversarii vestri
For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:15: I will give you a mouth and wisdom - Στομα, a mouth, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresistible eloquence to say what they ought.
Albert Barnes: Notes on the Bible - 1834
21:15
A mouth - Eloquence, ability to speak as the case may demand. Compare Exo 4:11.
Gainsay - Speak against. They will not be able to "reply" to it, or to "resist" the force of what you shall say.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: I will: Luk 24:45; Exo 4:11, Exo 4:12; Pro 2:6; Jer 1:9; Act 2:4, Act 4:8-13, Act 4:31-33; Eph 6:19; Col 4:3, Col 4:4; Jam 1:5
which: Act 6:10, Act 24:25, Act 26:28; Ti2 4:16, Ti2 4:17
John Gill
21:15 For I will give you a mouth,.... A faculty of speaking, a freedom of expression, a door of utterance, a good degree of elocution, to speak properly, pertinently and freely to any point:
and wisdom; to answer with great propriety, and in the most prudent manner, to any difficult and ensnaring question; and to furnish with such knowledge of the Gospel, and with such gifts and abilities to preach and defend it, that they should be able to give a clear and distinct account of it, and prove every point in it, by the most strong and convincing arguments, and vindicate it against all objections:
which all your adversaries shall not be able to gainsay or resist. This was remarkably fulfilled in Peter, and John, and in Stephen, Acts 4:13. The first word, "gainsay", is left out in the Syriac and Persic versions.
21:1621:16: Մատնեսջի՛ք եւ ՚ի ծնողաց, եւ յեղբարց, եւ յազգականաց եւ ՚ի բարեկամաց, եւ սպանանիցե՛ն ՚ի ձէնջ.
16 Դուք պիտի մատնուէք ե՛ւ ծնողներից, ե՛ւ եղբայրներից, ե՛ւ ազգականներից, ե՛ւ բարեկամներից, ու ձեզնից ոմանց պիտի սպանեն:
16 Պիտի մատնուիք ծնողներէ ու եղբայրներէ եւ ազգականներէ ու բարեկամներէ ու ձեզմէ ոմանքը պիտի սպաննուին։
Մատնեսջիք եւ ի ծնողաց եւ յեղբարց եւ յազգականաց եւ ի բարեկամաց, եւ սպանանիցեն ի ձէնջ:

21:16: Մատնեսջի՛ք եւ ՚ի ծնողաց, եւ յեղբարց, եւ յազգականաց եւ ՚ի բարեկամաց, եւ սպանանիցե՛ն ՚ի ձէնջ.
16 Դուք պիտի մատնուէք ե՛ւ ծնողներից, ե՛ւ եղբայրներից, ե՛ւ ազգականներից, ե՛ւ բարեկամներից, ու ձեզնից ոմանց պիտի սպանեն:
16 Պիտի մատնուիք ծնողներէ ու եղբայրներէ եւ ազգականներէ ու բարեկամներէ ու ձեզմէ ոմանքը պիտի սպաննուին։
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21:1616: Преданы также будете и родителями, и братьями, и родственниками, и друзьями, и некоторых из вас умертвят;
21:16  παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ θανατώσουσιν ἐξ ὑμῶν,
21:16. παραδοθήσεσθε (Ye-shall-be-given-beside) δὲ (moreover) καὶ (and) ὑπὸ (under) γονέων (of-generators-of) καὶ (and) ἀδελφῶν ( of-brethrened ) καὶ (and) συγγενῶν ( of-together-kindreded ) καὶ (and) φίλων , ( of-cared ,"καὶ (and) θανατώσουσιν (they-shall-en-death) ἐξ (out) ὑμῶν, (of-ye,"
21:16. trademini autem a parentibus et fratribus et cognatis et amicis et morte adficient ex vobisAnd you shall be betrayed by your parents and brethren and kinsmen and friends: and some of you they will put to death.
16. But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and of you shall they cause to be put to death.
And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and [some] of you shall they cause to be put to death:

16: Преданы также будете и родителями, и братьями, и родственниками, и друзьями, и некоторых из вас умертвят;
21:16  παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ θανατώσουσιν ἐξ ὑμῶν,
21:16. trademini autem a parentibus et fratribus et cognatis et amicis et morte adficient ex vobis
And you shall be betrayed by your parents and brethren and kinsmen and friends: and some of you they will put to death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: ye shall: Jer 9:4, Jer 12:6; Mic 7:5, Mic 7:6; Mat 10:21; Mar 13:12
and some: Act 7:59, Act 12:2, Act 26:10, Act 26:11; Rev 2:13, Rev 6:9, Rev 12:11
John Gill
21:16 And ye shall be betrayed both by parents, and brethren,.... See Gill on Mt 10:21.
and kinsfolks, and friends. The Syriac, Persic, and Ethiopic versions add, "your", to each of these relations, as your parents, &c.
and some of you shall they cause to be put to death; as Stephen was stoned to death, and James, the brother of John, Herod killed with the sword, Acts 7:58 and indeed all of them were put to death, except John, before the destruction of Jerusalem.
John Wesley
21:16 Mt 10:21.
21:1721:17: եւ եղիջիք ատեցեա՛լք յամենեցունց վասն անուան իմոյ.
17 Եւ պիտի ատուէք բոլորից իմ անուան համար:
17 Իմ անուանս համար ամենուն ատելի պիտի ըլլաք.
եւ եղիջիք ատեցեալք յամենեցունց վասն անուան իմոյ:

21:17: եւ եղիջիք ատեցեա՛լք յամենեցունց վասն անուան իմոյ.
17 Եւ պիտի ատուէք բոլորից իմ անուան համար:
17 Իմ անուանս համար ամենուն ատելի պիտի ըլլաք.
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21:1717: и будете ненавидимы всеми за имя Мое,
21:17  καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου.
21:17. καὶ (and) ἔσεσθε ( ye-shall-be ) μισούμενοι ( being-hated-unto ) ὑπὸ (under) πάντων ( of-all ) διὰ (through) τὸ (to-the-one) ὄνομά (to-a-name) μου. (of-me)
21:17. et eritis odio omnibus propter nomen meumAnd you shall be hated by all men for my name's sake.
17. And ye shall be hated of all men for my name’s sake.
And ye shall be hated of all [men] for my name' s sake:

17: и будете ненавидимы всеми за имя Мое,
21:17  καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου.
21:17. et eritis odio omnibus propter nomen meum
And you shall be hated by all men for my name's sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: ye: Mat 10:22, Mat 24:9; Mar 13:13; Joh 7:7, Joh 15:19, Joh 17:14
for: Luk 6:22; Mat 5:11; Joh 15:21; Act 9:16; Co2 4:5, Co2 4:11, Co2 12:10; Phi 1:29; Pe1 4:14; Rev 2:3
John Gill
21:17 And ye shall be hated of all men,.... See Gill on Mt 10:22. See Gill on Mt 24:9.
John Wesley
21:17 Mt 24:13; Mk 13:13.
21:1821:18: եւ մա՛զ մի ՚ի գլխոյ ձերմէ՝ ո՛չ կորիցէ[1487]. [1487] Ոմանք. ՚Ի գլխոյ ձերոյ։
18 Բայց ձեր գլխից մի մազ անգամ չպիտի կորչի:
18 Բայց մազ մը ձեր գլխէն պիտի չկորսուի։
եւ մազ մի ի գլխոյ ձերմէ ոչ կորիցէ:

21:18: եւ մա՛զ մի ՚ի գլխոյ ձերմէ՝ ո՛չ կորիցէ[1487].
[1487] Ոմանք. ՚Ի գլխոյ ձերոյ։
18 Բայց ձեր գլխից մի մազ անգամ չպիտի կորչի:
18 Բայց մազ մը ձեր գլխէն պիտի չկորսուի։
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21:1818: но и волос с головы вашей не пропадет, --
21:18  καὶ θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται.
21:18. καὶ (And) θρὶξ (a-hair) ἐκ (out) τῆς (of-the-one) κεφαλῆς (of-a-head) ὑμῶν (of-ye) οὐ (not) μὴ (lest) ἀπόληται . ( it-might-have-had-destructed-off )
21:18. et capillus de capite vestro non peribitBut a hair of your head shall not perish.
18. And not a hair of your head shall perish.
But there shall not an hair of your head perish:

18: но и волос с головы вашей не пропадет, --
21:18  καὶ θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται.
21:18. et capillus de capite vestro non peribit
But a hair of your head shall not perish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:18: But there shall not a hair of your head perish - A proverbial expression for, Ye shall not suffer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state.
Albert Barnes: Notes on the Bible - 1834
21:18
A hair of your head perish - This is a proverbial expression, denoting that they should not suffer any essential injury. This was strikingly fulfilled in the fact that in the calamities of Jerusalem there is reason to believe that no Christian suffered. Before those calamities came on the city they had fled to "Pella," a city on the east of the Jordan. See the notes at Mat 24:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: Luk 12:7; Sa1 14:45, Sa1 25:29; Sa2 14:11; Mat 10:30; Act 27:34
John Gill
21:18 But there shall not art hair of your head perish. That is, without the will of God, as in Mt 10:29 or not one shall perish, but what shall be restored again: or the sense is, that though they should be betrayed by their friends, and hated, and persecuted, and imprisoned by their enemies, yet they should be no losers in the main; all things should work together for their good; and though even they should be put to death, yet that would be to their advantage, since instead of a temporal, troublesome life, they should enjoy an eternal and happy one: for this cannot be understood of entire preservation from all corporeal damages and hurt; seeing it is, before declared, that they should be put into prisons, and some of them put to death; nor of their preservation at the destruction of Jerusalem, for none of them was living at that time, but the Apostle John, and he was not in those parts.
John Wesley
21:18 Not a hair of your head - A proverbial expression, shall perish - Without the special providence of God. And then, not before the time, nor without A full reward.
Robert Jamieson, A. R. Fausset and David Brown
21:18 not a hair . . . perish--He had just said (Lk 21:16) they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm, and such like. Matthew adds the following (Mt 24:12): "And because iniquity shall abound, the love of many," the many or, the most--the generality of professed disciples--"shall wax cold." But he that endureth to the end shall be saved. Sad illustrations of the effect of abounding iniquity in cooling the love of faithful disciples we have in the Epistle of James, written about this period referred to, and too frequently ever since (Heb 10:38-39; Rev_ 2:10). "And this gospel of the kingdom shall be preached in all the world for a witness, and then shall the end come" (Mt 24:14). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to the end.
21:1921:19: եւ համբերութեամբ՝ ձերով ստասջիք զոգիս ձեր։
19 Եւ ձեր համբերութեամբ պիտի շահէք ձեր հոգիները»:
19 Ձեր համբերութիւնովը հոգինիդ պիտի փրկէք»։
Եւ համբերութեամբ ձերով ստասջիք զոգիս ձեր:

21:19: եւ համբերութեամբ՝ ձերով ստասջիք զոգիս ձեր։
19 Եւ ձեր համբերութեամբ պիտի շահէք ձեր հոգիները»:
19 Ձեր համբերութիւնովը հոգինիդ պիտի փրկէք»։
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21:1919: терпением вашим спасайте души ваши.
21:19  ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.
21:19. ἐν (In) τῇ (unto-the-one) ὑπομονῇ (unto-a-staying-under) ὑμῶν (of-ye) κτήσεσθε ( ye-shall-possess-unto ) τὰς (to-the-ones) ψυχὰς (to-breathings) ὑμῶν. (of-ye)
21:19. in patientia vestra possidebitis animas vestrasIn your patience you shall possess your souls.
19. In your patience ye shall win your souls.
In your patience possess ye your souls:

19: терпением вашим спасайте души ваши.
21:19  ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.
21:19. in patientia vestra possidebitis animas vestras
In your patience you shall possess your souls.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:19: In your patience - Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of κτησασθε, possess, or preserve ye, I read κτησεσθε, ye shall preserve. This reading is supported by AB-B, five others; both the Syriac, all the Arabic, Ethiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian.
Albert Barnes: Notes on the Bible - 1834
21:19
In your patience - Rather by your perseverance. The word "patience" here means constancy or perseverance in sustaining afflictions.
Possess ye your souls - Some read here the "future" instead of the "present" of the verb rendered "possess." The word "possess" means here to "preserve" or keep, and the word "souls" means "lives." This passage may be thus translated: By persevering in bearing these trials you "will" save your lives, or you will be safe; or, by persevering "preserve" your lives; that is, do not yield to these calamities, but bear up under them, for he that endureth to the end, the same shall be saved. Compare Mat 24:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: Luk 8:15; Psa 27:13, Psa 27:14, Psa 37:7, Psa 40:1; Rom 2:7, Rom 5:3, Rom 8:25, Rom 15:4; Th1 1:3; Th2 3:5; Heb 6:11, Heb 6:15, Heb 10:36; Jam 1:3, Jam 5:7-11; Rev 1:9, Rev 2:2, Rev 2:3, Rev 3:10; Rev 13:10, Rev 14:12
Geneva 1599
21:19 In your patience (d) possess ye your souls.
(d) Though you are surrounded on all sides with many miseries, yet nonetheless be valiant and courageous, and bear out these things bravely.
John Gill
21:19 In your patience, possess ye your souls. By patiently bearing all afflictions, reproaches, indignities, and persecutions, enjoy yourselves; let nothing disturb or distress you; possess that peace and joy in your souls, which the world cannot take away; see Rom 5:3. The Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "ye shall possess": and the sense may be this; by patient continuance, or by perseverance in the ways of God, and the truths of Christ unto the end, ye shall be saved; shall find your lives, and enjoy your souls, as in Mt 10:22.
John Wesley
21:19 In your patience possess ye your souls - Be calm and serene, masters of yourselves, and superior to all irrational and disquieting passions. By keeping the government of your spirits, you will both avoid much misery, and guard the better against all dangers.
21:2021:20: Այլ յորժամ տեսանիցէք շուրջ պատեալ զօրօք զԵրուսաղէմ, յայնժամ գիտասջի՛ք թէ մե՛րձ է օր նորա[1488]։ [1488] Բազումք. Թէ մերձ է աւեր նորա։
20 «Բայց երբ տեսնէք Երուսաղէմը՝ շրջապատուած զօրքերով, այն ժամանակ իմացէ՛ք, որ նրա աւերումը մօտ է:
20 «Երբ տեսնէք Երուսաղէմը չորս կողմէն զօրքերով շրջապատուած, այն ատեն գիտցէք թէ անոր աւերումը մօտ է։
Այլ յորժամ տեսանիցէք շուրջ պատեալ զօրօք զԵրուսաղէմ, յայնժամ գիտասջիք թէ մերձ է աւեր նորա:

21:20: Այլ յորժամ տեսանիցէք շուրջ պատեալ զօրօք զԵրուսաղէմ, յայնժամ գիտասջի՛ք թէ մե՛րձ է օր նորա[1488]։
[1488] Բազումք. Թէ մերձ է աւեր նորա։
20 «Բայց երբ տեսնէք Երուսաղէմը՝ շրջապատուած զօրքերով, այն ժամանակ իմացէ՛ք, որ նրա աւերումը մօտ է:
20 «Երբ տեսնէք Երուսաղէմը չորս կողմէն զօրքերով շրջապատուած, այն ատեն գիտցէք թէ անոր աւերումը մօտ է։
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21:2020: Когда же увидите Иерусалим, окруженный войсками, тогда знайте, что приблизилось запустение его:
21:20  ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων ἰερουσαλήμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς.
21:20. Ὅταν (Which-also-ever) δὲ (moreover) ἴδητε (ye-might-have-had-seen) κυκλουμένην (to-being-en-circled) ὑπὸ (under) στρατοπέδων (of-footed-amassments) Ἰερουσαλήμ, (to-a-Hierousalem,"τότε (to-the-one-which-also) γνῶτε (ye-should-have-had-acquainted) ὅτι (to-which-a-one) ἤγγικεν (it-had-come-to-near-to,"ἡ (the-one) ἐρήμωσις (an-en-solituding) αὐτῆς. (of-it)
21:20. cum autem videritis circumdari ab exercitu Hierusalem tunc scitote quia adpropinquavit desolatio eiusAnd when you shall see Jerusalem compassed about with an army, then know that the desolation thereof is at hand.
20. But when ye see Jerusalem compassed with armies, then know that her desolation is at hand.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh:

20: Когда же увидите Иерусалим, окруженный войсками, тогда знайте, что приблизилось запустение его:
21:20  ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων ἰερουσαλήμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς.
21:20. cum autem videritis circumdari ab exercitu Hierusalem tunc scitote quia adpropinquavit desolatio eius
And when you shall see Jerusalem compassed about with an army, then know that the desolation thereof is at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24: О разрушении Иерусалима ев. Лука говорит в общем согласно с Марком (XIII, 14: и сл.), но имеет здесь и некоторые особенности. - Иерусалим, окруженный войсками. Некоторые (у нас еп. Михаил) полагают, что ев. Лука здесь объясняет, что такое "мерзость запустения", о которой говорит ев. Марк (и Матфей). Но такое толкование ни на чем не основано. Окружение города войсками не есть еще "запустение" его... - Находящееся в Иудее. Это относится к ученикам Христовым, как видно из ст. 20-го. (увидите - знайте). Возможность бежать из города, след., еще представится, несмотря на то, что город будет окружен (ст. 20). - Да исполнится все написанное (22). Тут разумеются многочисленные пророчества о погибели Иерусалима, в том числе и пророчество Даниила о 70-ти седминах (Дан IX, 26-27). - От острия меча (24) - точнее: от уст меча (stomati macairaV). Меч изображен, как кусающий зверь (ср. Быт XXXIV, 26; Втор XIII, 16). По Иосифу Флавию, при осаде и взятии Иерусалима погибло около миллиона иудеев. - Отведутся в плен. В плен было уведено - большею частью в Египет и другие провинции - 97: тысяч. - Иерусалим будет попираем язычниками. Город здесь изображается как личность, с которою язычники будут обходиться с крайним презрением (ср. Ис X, 6; Откр XI, 2). - Доколе не окончатся времена язычников, т. е. до тех пор, пока не пройдет период времени, назначенный язычникам для совершения приговора Божия о народе иудейском (Злат.). Окончиться эти "времена" (kairoi) должны ко второму пришествию Христа (ср. ст. 25-27), которое имеет наступить еще при жизни слушателей этой речи (ст. 28: поднимите головы...). Поэтому здесь не может быть речи о долгих сроках и, след., тут нет пророчества о падении язычества при Константине Великом и тем более об обращении "полноты язычников" (Рим XI, 25) ко Христу. Понятно, что под пришествием Христа здесь нужно будет разуметь не пришествие Его пред концом мира, а пришествие Его в Св. Духе или же считать речь о втором пришествии сказанною в духе ветхозаветных пророчеств (см. толк. к XXIV-й гл. Ев. от Матфея).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

Having given them an idea of the times for about thirty-eight years next ensuing, he here comes to show them what all those things would issue in at last, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation, which would be a little day of judgment, a type and figure of Christ's second coming, which was not so fully spoken of here as in the parallel place (Matt. xxiv.), yet glanced at; for the destruction of Jerusalem would be as it were the destruction of the world to those whose hearts were bound up in it.

I. He tells them that they should see Jerusalem besieged, compassed with armies (v. 20), the Roman armies; and, when they saw this, they might conclude that its desolation was nigh, for in this the siege would infallibly end, though it might be a long siege. Note, As in mercy, so in judgment, when God begins, he will make an end.

II. He warns them, upon this signal given, to shift for their own safety (v. 21): "Then let them that are in Judea quit the country and flee to the mountains; let them that are in the midst of it" (Of Jerusalem) "depart out, before the city be closely shut up, and" (as we say now) "before the trenches be opened; and let not them that are in the countries and villages about enter into the city, thinking to be safe there. Do you abandon a city and country which you see God has abandoned and given up to ruin. Come out of her, my people."

III. He foretels the terrible havoc that should be made of the Jewish nation (v. 22): Those are the days of vengeance so often spoken of by the Old-Testament prophets, which would complete the ruin of that provoking people. All their predictions must now be fulfilled, and the blood of all the Old-Testament martyrs must now be required. All things that are written must be fulfilled at length. After days of patience long abused, there will come days of vengeance; for reprieves are not pardons. The greatness of that destruction is set forth, 1. By the inflicting cause of it. It is wrath upon this people, the wrath of God, that will kindle this devouring consuming fire. 2. By the particular terror it would be to women with child, and poor mothers that are nurses. Woe to them, not only because they are most subject to frights, and least able to shift for their own safety, but because it will be a very great torment to them to think of having borne and nursed children for the murderers. 3. By the general confusion that should be all the nation over. There shall be great distress in the land, for men will not know what course to take, nor how to help themselves.

IV. He describes the issue of the struggles between the Jews and the Romans, and what they will come to at last; in short, 1. Multitudes of them shall fall by the edge of the sword. It is computed that in those wars of the Jews there fell by the sword above eleven hundred thousand. And the siege of Jerusalem was, in effect, a military execution. 2. The rest shall be led away captive; not into one nations, as when they were conquered by the Chaldeans, which gave them an opportunity of keeping together, but into all nations, which made it impossible for them to correspond with each other, much less to incorporate. 3. Jerusalem itself was trodden down of the Gentiles. The Romans, when they had made themselves masters of it, laid it quite waste, as a rebellious and bad city, hurtful to kings and provinces, and therefore hateful to them.

V. He describes the great frights that people should generally be in. Many frightful sights shall be in the sun, moon, and stars, prodigies in the heavens, and here in this lower world, the sea and the waves roaring, with terrible storms and tempests, such as had not been known, and above the ordinary working of natural causes. The effect of this shall be universal confusion and consternation upon the earth, distress of nations with perplexity, v. 25. Dr. Hammond understands by the nations the several governments or tetrarchies of the Jewish nation, Judea, Samaria, and Galilee; these shall be brought to the last extremity. Men's hearts shall fail them for fear (v. 26), apopsychonton anthropon--men being quite exanimated, dispirited, unsouled, dying away for fear. Thus those are killed all the day long by whom Christ's apostles were so (Rom. viii. 36), that is, they are all the day long in fear of being killed; sinking under that which lies upon them, and yet still trembling for fear of worse, and looking after those things which are coming upon the world. When judgment begins at the house of God, it will not end there; it shall be as if all the world were falling in pieces; and where can any be secure then? The powers of heaven shall be shaken, and then the pillars of the earth cannot but tremble. Thus shall the present Jewish policy, religion, laws, and government, be all entirely dissolved by a series of unparalleled calamities, attended with the utmost confusion. So Dr. Clarke. But our Saviour makes use of these figurative expressions because at the end of time they shall be literally accomplished, when the heavens shall be rolled together as a scroll, and all their powers not only shaken, but broken, and the earth and all the works that are therein shall be burnt up, 2 Pet. iii. 10, 12. As that day was all terror and destruction to the unbelieving Jews, so the great day will be to all unbelievers.

VI. He makes this to be a kind of appearing of the Son of man: Then shall they see the Son of man coming in a cloud, with power and great glory, v. 27. The destruction of Jerusalem was in a particular manner an act of Christ's judgment, the judgment committed to the Son of man; his religion could never be thoroughly established but by the destruction of the temple, and the abolishing of the Levitical priesthood and economy, after which even the converted Jews, and many of the Gentiles too, were still hankering, till they were destroyed; so that it might justly be looked upon as a coming of the Son of man, in power and great glory, yet not visibly, but in the clouds; for in executing such judgments as these clouds and darkness are round about him. Now this was, 1. An evidence of the first coming of the Messiah; so some understand it. Then the unbelieving Jews shall be confined, when it is too late, that Jesus was the Messiah; those that would not see him coming in the power of his grace to save them shall be made to see him coming in the power of his wrath to destroy them; those that would not have him to reign over them shall have him to triumph over them. 2. It was an earnest of his second coming. Then in the terrors of that day they shall see the Son of man coming in a cloud, and all the terrors of the last day. They shall see a specimen of it, a faint resemblance of it. If this be so terrible, what will that be?

VII. He encourages all the faithful disciples in reference to the terrors of that day (v. 28): "When these things begin to come to pass, when Jerusalem is besieged, and every thing is concurring to the destruction of the Jews, then do you look up, when others are looking down, look heavenward, in faith, hope, and prayer, and lift up your heads with cheerfulness and confidence, for your redemption draws night." 1. When Christ came to destroy the Jews, he came to redeem the Christians that were persecuted and oppressed by them; then had the churches rest. 2. When he comes to judge the world at the last day, he will redeem all that are his, from all their grievances. And the foresight of that day is as pleasant to all good Christians as it is terrible to the wicked and ungodly. Their death itself is so; when they see that day approaching, they can lift up their heads with joy, knowing that their redemption draws nigh, their removal to their Redeemer.

VIII. Here is one word of prediction that looks further than the destruction of the Jewish nation, which is not easily understood; we have it in v. 24: Jerusalem shall be trodden down of the Gentiles, till the times of the Gentiles be fulfilled. 1. Some understand it of what is past; so Dr. Hammond. The Gentiles, who have conquered Jerusalem, shall keep possession of it, and it shall be purely Gentile, till the times of the Gentiles be fulfilled, till a great part of the Gentile world shall have become Christian, and then after Jerusalem shall have been rebuilt by Adrian the emperor, with an exclusion of all the Jews from it, many of the Jews shall turn Christians, shall join with the Gentile Christians, to set up a church in Jerusalem, which shall flourish there for a long time. 2. Others understand it of what is yet to come; so Dr. Whitby. Jerusalem shall be possessed by the Gentiles, of one sort or other, for the most part, till the time come when the nations that yet remain infidels shall embrace the Christian faith, when the kingdoms of this world shall become Christ's kingdoms, and then all the Jews shall be converted. Jerusalem shall be inhabited by them, and neither they nor their city any longer trodden down by the Gentiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: Luk 21:7, Luk 19:43; Dan 9:27; Mat 24:15; Mar 13:14
Geneva 1599
21:20 (4) And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.
(4) The final destruction of the whole city is foretold.
John Gill
21:20 And when ye shall see Jerusalem compassed with armies,.... The Vulgate Latin, Syriac, and Persic versions read, "with an army"; that is, with the Roman army, as it was by the army which Titus Vespasian brought against it, and besieged it with:
then know that the desolation thereof is nigh; signifying, that there would be no deliverance to be expected, as when the Assyrian army under Rabshakeh appeared against it; but that whenever the Roman army besieged it, its destruction might be looked upon as inevitable; nor was the siege raised until it was destroyed, which was about four years after.
Robert Jamieson, A. R. Fausset and David Brown
21:20 by armies--encamped armies, that is, besieged: "the abomination of desolation" (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken of by Daniel the prophet" (Dan 9:27) "standing where it ought not" (Mk 13:14). "Whoso readeth [that prophecy] let him understand" (Mt 24:15).
Then . . . flee, &c.--EUSEBIUS says the Christians fled to Pella, at the north extremity of Perea, being "prophetically directed"; perhaps by some prophetic intimation still more explicit than this, which still would be their chart.
21:2121:21: Յայնժամ որ ՚ի Հրէաստանի իցեն՝ փախիցեն ՚ի լերի՛նս, եւ որ ՚ի միջի նորա իցեն՝ խուսեսցե՛ն, եւ որ ՚ի գաւառսն իցեն՝ մի՛ մտցեն ՚ի նա[1489]։ [1489] Ոմանք. Նորա իցեն խուսեսցին։
21 Այն ժամանակ նրանք, որ Հրէաստանում են, թող փախչեն լեռները, եւ նրանք, որ Երուսաղէմի մէջ են, թող խոյս տան, իսկ նրանք, որ գաւառներում են, թող քաղաք չմտնեն,
21 Այն ատեն Հրէաստանի մէջ եղողները լեռները թող փախչին ու անոր մէջ եղողները թող հեռանան եւ անոնք որ ագարակներն են՝ թող չմտնեն անոր մէջ։
Յայնժամ որ ի Հրէաստանի իցեն` փախիցեն ի լերինս, եւ որ ի միջի նորա իցեն` խուսեսցեն, եւ որ ի գաւառսն իցեն` մի՛ մտցեն ի նա:

21:21: Յայնժամ որ ՚ի Հրէաստանի իցեն՝ փախիցեն ՚ի լերի՛նս, եւ որ ՚ի միջի նորա իցեն՝ խուսեսցե՛ն, եւ որ ՚ի գաւառսն իցեն՝ մի՛ մտցեն ՚ի նա[1489]։
[1489] Ոմանք. Նորա իցեն խուսեսցին։
21 Այն ժամանակ նրանք, որ Հրէաստանում են, թող փախչեն լեռները, եւ նրանք, որ Երուսաղէմի մէջ են, թող խոյս տան, իսկ նրանք, որ գաւառներում են, թող քաղաք չմտնեն,
21 Այն ատեն Հրէաստանի մէջ եղողները լեռները թող փախչին ու անոր մէջ եղողները թող հեռանան եւ անոնք որ ագարակներն են՝ թող չմտնեն անոր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: тогда находящиеся в Иудее да бегут в горы; и кто в городе, выходи из него; и кто в окрестностях, не входи в него,
21:21  τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν,
21:21. τότε (To-the-one-which-also) οἱ (the-ones) ἐν (in) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) φευγέτωσαν (they-should-flee) εἰς (into) τὰ (to-the-ones) ὄρη, (to-juts,"καὶ (and) οἱ (the-ones) ἐν (in) μέσῳ (unto-middle) αὐτῆς (of-it) ἐκχωρείτωσαν, (they-should-space-out-unto,"καὶ (and) οἱ (the-ones) ἐν (in) ταῖς (unto-the-ones) χώραις (unto-spaces) μὴ (lest) εἰσερχέσθωσαν ( they-should-come-into ) εἰς (into) αὐτήν, (to-it,"
21:21. tunc qui in Iudaea sunt fugiant in montes et qui in medio eius discedant et qui in regionibus non intrent in eamThen let those who are in Judea flee to the mountains: and those who are in the midst thereof depart out: and those who are in the countries not enter into it.
21. Then let them that are in Judaea flee unto the mountains; and let them that are in the midst of her depart out; and let not them that are in the country enter therein.
Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto:

21: тогда находящиеся в Иудее да бегут в горы; и кто в городе, выходи из него; и кто в окрестностях, не входи в него,
21:21  τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν,
21:21. tunc qui in Iudaea sunt fugiant in montes et qui in medio eius discedant et qui in regionibus non intrent in eam
Then let those who are in Judea flee to the mountains: and those who are in the midst thereof depart out: and those who are in the countries not enter into it.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: flee: Accordingly, when Cestius Gallus came against Jerusalem, and unexpectedly raised the siege, Josephus states, that many of the noble Jews departed out of the city, as out of a sinking ship; and when Vespasian afterwards drew towards it, a great multitude fled to the mountains. And we learn from Eusebius, and Epiphanius, that at this juncture, all who believed in Christ left Jerusalem, and removed to Pella, and other places beyond Jordan; and so escaped the general shipwreck of their country, that we do not read of one who perished in Jerusalem. Luk 17:31-33; Gen 19:17, Gen 19:26; Exo 9:20, Exo 9:21; Pro 22:3; Mat 24:16; Mar 13:15
and let them: Num 16:26; Jer 6:1, Jer 35:11, Jer 37:12; Rev 18:4
John Gill
21:21 Then let them which are in Judaea flee to the mountains,.... See Gill on Mt 24:16.
And let them which are in the midst of it; either of Judea, as the preceding clause seems to direct the sense; or in Jerusalem, and which indeed was in the midst of Judea; and this sense is favoured by the Persic version, which renders it, "within the city"; let them go out of it, as the Christians did to Pella, Mount Libanus, and other places:
and let not them that are in the countries; either foreign countries, or in towns and villages;
enter thereinto: either into Judea, or into Jerusalem; contrary to this advice, they came from all countries to the feast of the passover at Jerusalem, and were there shut up by the siege and destroyed (c).
(c) Joseph. de Bello Jud. l. 7. c. 17.
John Wesley
21:21 Let them that are in the midst of it - Where Jerusalem stands (that is, they that are in Jerusalem) depart out of it, before their retreat is cut off by the uniting of the forces near the city, and let not them that are in the adjacent countries by any means enter into it.
21:2221:22: Զի աւուրք վրէժխնդրութեան են այնոքիկ, առ ՚ի կատարելո՛յ ամենայն գրելոց։
22 որովհետեւ դրանք վրէժխնդրութեան օրեր են, որպէսզի կատարուեն բոլոր գրուածները:
22 Վասն զի այն օրերը՝ վրէժխնդրութեան օրեր են, որպէս զի բոլոր գրուածները կատարուին։
Զի աւուրք վրէժխնդրութեան են այնոքիկ առ ի կատարելոյ ամենայն գրելոց:

21:22: Զի աւուրք վրէժխնդրութեան են այնոքիկ, առ ՚ի կատարելո՛յ ամենայն գրելոց։
22 որովհետեւ դրանք վրէժխնդրութեան օրեր են, որպէսզի կատարուեն բոլոր գրուածները:
22 Վասն զի այն օրերը՝ վրէժխնդրութեան օրեր են, որպէս զի բոլոր գրուածները կատարուին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: потому что это дни отмщения, да исполнится все написанное.
21:22  ὅτι ἡμέραι ἐκδικήσεως αὖταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα.
21:22. ὅτι ( to-which-a-one ) ἡμέραι ( days ) ἐκδικήσεως ( of-a-coursing-out ) αὗταί (the-ones-these) εἰσιν (they-be) τοῦ (of-the-one) πλησθῆναι (to-have-been-repleted) πάντα ( to-all ) τὰ (to-the-ones) γεγραμμένα . ( to-having-had-come-to-be-scribed )
21:22. quia dies ultionis hii sunt ut impleantur omnia quae scripta suntFor these are the days of vengeance, that all things may be fulfilled, that are written.
22. For these are days of vengeance, that all things which are written may be fulfilled.
For these be the days of vengeance, that all things which are written may be fulfilled:

22: потому что это дни отмщения, да исполнится все написанное.
21:22  ὅτι ἡμέραι ἐκδικήσεως αὖταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα.
21:22. quia dies ultionis hii sunt ut impleantur omnia quae scripta sunt
For these are the days of vengeance, that all things may be fulfilled, that are written.
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Adam Clarke: Commentary on the Bible - 1831
21:22: These be the days of vengeance - See on Mat 24:21 (note).
Albert Barnes: Notes on the Bible - 1834
21:22
All things which are written may be fulfilled - Judgment had been threatened by almost all the prophets against that wicked city. They had spoken of its crimes and threatened its ruin. Once God had destroyed Jerusalem and carried the people to Babylon; but their crimes had been repeated when they returned, and God had again threatened their ruin. Particularly was this very destruction foretold by Daniel, Dan 9:26-27; "And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: the days: Isa 34:8, Isa 61:2; Jer 51:6; Rom 2:5; Pe2 2:9, Pe2 3:7
all: Lev. 26:14-33; Deut. 28:15-68, Deu 29:19-28, Deu 32:34, Deu 32:43; Psa 69:22-28, Psa 149:7-9; Isa 65:12-16; Dan 9:26, Dan 9:27; Zac 11:1-3, Zac 14:1, Zac 14:2; Mal 4:1; Mar 13:19, Mar 13:20
John Gill
21:22 For these be the days of vengeance,.... Of God's vengeance on the Jewish nation, for their rejection and crucifixion of the Messiah;
that all things which are written may be fulfilled; as in Moses and the prophets; see
John Wesley
21:22 And things which are written - Particularly in Daniel.
21:2321:23: Բայց վա՛յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ. զի եղիցի տագնա՛պ մեծ ՚ի վերայ երկրի, եւ բարկութիւն ժողովրդեանն այնմիկ։
23 Բայց այն օրերին վա՜յ է յղիներին եւ ստնտուներին, որովհետեւ մեծ տագնապ պիտի լինի երկրի վրայ եւ բարկութիւն՝ այս ժողովրդի հանդէպ:
23 Բայց վա՜յ այն օրերը յղի եղողներուն ու ծիծ տուողներուն, վասն զի մեծ նեղութիւն պիտի ըլլայ երկրի վրայ ու բարկութիւն պիտի գայ այս ժողովուրդին վրայ։
Բայց վա՜յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ. զի եղիցի տագնապ մեծ ի վերայ երկրի, եւ բարկութիւն` ժողովրդեանն այնմիկ:

21:23: Բայց վա՛յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ. զի եղիցի տագնա՛պ մեծ ՚ի վերայ երկրի, եւ բարկութիւն ժողովրդեանն այնմիկ։
23 Բայց այն օրերին վա՜յ է յղիներին եւ ստնտուներին, որովհետեւ մեծ տագնապ պիտի լինի երկրի վրայ եւ բարկութիւն՝ այս ժողովրդի հանդէպ:
23 Բայց վա՜յ այն օրերը յղի եղողներուն ու ծիծ տուողներուն, վասն զի մեծ նեղութիւն պիտի ըլլայ երկրի վրայ ու բարկութիւն պիտի գայ այս ժողովուրդին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: Горе же беременным и питающим сосцами в те дни; ибо великое будет бедствие на земле и гнев на народ сей:
21:23  οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῶ λαῶ τούτῳ,
21:23. οὐαὶ (A-woe) ταῖς (unto-the-ones) ἐν (in) γαστρὶ (unto-a-stomach) ἐχούσαις ( unto-holding ) καὶ (and) ταῖς (unto-the-ones) θηλαζούσαις ( unto-teating-to ) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις: (unto-days) ἔσται ( it-shall-be ) γὰρ (therefore) ἀνάγκη (an-arming-up) μεγάλη (great) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) ὀργὴ (a-stressing) τῷ (unto-the-one) λαῷ (unto-a-people) τούτῳ, (unto-the-one-this,"
21:23. vae autem praegnatibus et nutrientibus in illis diebus erit enim pressura magna supra terram et ira populo huicBut woe to them that are with child and give suck in those days: for there shall be great distress in the land and wrath upon this people.
23. Woe unto them that are with child and to them that give suck in those days! for there shall be great distress upon the land, and wrath unto this people.
But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people:

23: Горе же беременным и питающим сосцами в те дни; ибо великое будет бедствие на земле и гнев на народ сей:
21:23  οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῶ λαῶ τούτῳ,
21:23. vae autem praegnatibus et nutrientibus in illis diebus erit enim pressura magna supra terram et ira populo huic
But woe to them that are with child and give suck in those days: for there shall be great distress in the land and wrath upon this people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: woe: Luk 23:29; Deu 28:56, Deu 28:57; Lam 4:10; Heb 9:12-17, Heb 13:16; Mat 24:19; Mar 13:17
great: Luk 19:27, Luk 19:43; Mat 21:41, Mat 21:44; Th1 2:16; Heb 10:26-31; Jam 5:1; Pe1 4:17
Geneva 1599
21:23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and (e) wrath upon this people.
(e) By "wrath" are meant those things which God sends when he is displeased.
John Gill
21:23 But woe unto them that are with-child,.... See Gill on Mt 24:19.
For there shall be great distress in the land; of Judea. The Greek word here used, properly signifies "necessity", but here intends afflictions and distress; in which sense it is often used by the Septuagint, as in Ps 107:6 and it is also by the Targumists adopted into their language, and used in the same sense (d): and indeed, the distress was very great, and such a time of tribulation, as was never known since the beginning of the world, nor never will be the like; what with the enemy without, and their seditions and divisions within, the robberies, murders, and famine, which prevailed and abounded, their miseries are not to be expressed:
and wrath upon this people; of the Jews; even the wrath of God, as well as of man, which came upon them to the uttermost; and their own historian observes, that God, who had condemned the people, turned every way of salvation to their destruction (e).
(d) Vid. Targum in Gen xxii. 14. & xxxviii. 25. & Targum Sheni in Esth. v. 1. (e) Joseph. de Bello Jud. l. 6. c. 15.
Robert Jamieson, A. R. Fausset and David Brown
21:23 woe unto--"alas for."
with child, &c.--from the greater suffering it would involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (Mt 24:20), the one as more trying to the body, the other to the soul. "For then shall be tribulation such as was not since the beginning of the world, nor ever shall be"--language not unusual in the Old Testament for tremendous calamities, though of this it may perhaps be literally said, "And except those days should be shortened, there should no flesh be saved, but for the elect's sake those days shall be shortened" (Mt 24:21-22). But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. Here in Matthew and Mark (Mt 24:24; Mk 13:22) are some particulars about "false Christs," who should, "if possible"--a precious clause--"deceive the very elect." (Compare Th2 2:9-11; Rev_ 13:13.)
21:2421:24: Եւ անկցին ՚ի սո՛ւր սուսերի, եւ գերեսցի՛ն յամենայն հեթանոսաց. եւ Երուսաղէմ եղիցի կոխա՛ն յազգաց, մինչեւ կատարեսցին ժամանակք հեթանոսաց[1490]։ [1490] Ոմանք. Յամենայն հեթանոսս... կոխան ազգաց։
24 Նրանք սրի պիտի քաշուեն, գերի պիտի տարուեն բոլոր հեթանոսներից. եւ Երուսաղէմը ոտքի կոխան պիտի լինի ազգերից, մինչեւ որ լրանան հեթանոսների ժամանակները»:
24 Եւ սուրի բերնով պիտի իյնան ու բոլոր ազգերուն մէջ գերի պիտի տարուին ու Երուսաղէմ ազգերուն ոտքի կոխան պիտի ըլլայ, մինչեւ ազգերուն ժամանակները լմննան»։
Եւ անկցին ի սուր սուսերի, եւ գերեսցին յամենայն հեթանոսս. եւ Երուսաղէմ եղիցի կոխան ազգաց, մինչեւ կատարեսցին ժամանակք հեթանոսաց:

21:24: Եւ անկցին ՚ի սո՛ւր սուսերի, եւ գերեսցի՛ն յամենայն հեթանոսաց. եւ Երուսաղէմ եղիցի կոխա՛ն յազգաց, մինչեւ կատարեսցին ժամանակք հեթանոսաց[1490]։
[1490] Ոմանք. Յամենայն հեթանոսս... կոխան ազգաց։
24 Նրանք սրի պիտի քաշուեն, գերի պիտի տարուեն բոլոր հեթանոսներից. եւ Երուսաղէմը ոտքի կոխան պիտի լինի ազգերից, մինչեւ որ լրանան հեթանոսների ժամանակները»:
24 Եւ սուրի բերնով պիտի իյնան ու բոլոր ազգերուն մէջ գերի պիտի տարուին ու Երուսաղէմ ազգերուն ոտքի կոխան պիտի ըլլայ, մինչեւ ազգերուն ժամանակները լմննան»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: и падут от острия меча, и отведутся в плен во все народы; и Иерусалим будет попираем язычниками, доколе не окончатся времена язычников.
21:24  καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὖ πληρωθῶσιν καιροὶ ἐθνῶν.
21:24. καὶ (and) πεσοῦνται ( they-shall-fall ) στόματι (unto-a-mouth) μαχαίρης (of-a-knife) καὶ (and) αἰχμαλωτισθήσονται (they-shall-be-spear-captured-to) εἰς (into) τὰ (to-the-ones) ἔθνη (to-nations) πάντα , ( to-all ,"καὶ (and) Ἰερουσαλὴμ ( a-Hierousalem ) ἔσται ( it-shall-be ) πατουμένη ( being-treaded-unto ) ὑπὸ ( under ) ἐθνῶν , ( of-nations ,"ἄχρι (unto-whilst) οὗ (of-which) πληρωθῶσιν (they-might-have-been-en-filled) [καὶ "[and) ἔσονται ] ( they-shall-be ]"καιροὶ (times) ἐθνῶν. (of-nations)
21:24. et cadent in ore gladii et captivi ducentur in omnes gentes et Hierusalem calcabitur a gentibus donec impleantur tempora nationumAnd they shall fall by the edge of the sword and shall be led away captives into all nations: and Jerusalem shall be trodden down by the Gentiles till the times of the nations be fulfilled.
24. And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled:

24: и падут от острия меча, и отведутся в плен во все народы; и Иерусалим будет попираем язычниками, доколе не окончатся времена язычников.
21:24  καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὖ πληρωθῶσιν καιροὶ ἐθνῶν.
21:24. et cadent in ore gladii et captivi ducentur in omnes gentes et Hierusalem calcabitur a gentibus donec impleantur tempora nationum
And they shall fall by the edge of the sword and shall be led away captives into all nations: and Jerusalem shall be trodden down by the Gentiles till the times of the nations be fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:24: They shall fall by the edge of the sword - Those who perished in the siege are reckoned to be not less than eleven hundred thousand. See Mat 24:22.
And shall be led away captive - To the number of ninety-seven thousand. See Josephus, War, b. vi. c. ix. s. 2, 3, and on Mat 24:31 (note).
Trodden down of the Gentiles - Judea was so completely subjugated that the very land itself was sold by Vespasian; the Gentiles possessing it, while the Jews were either nearly all killed or led away into captivity.
Of the Gentiles be fulfilled - Till the different nations of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appointed them to do; and till the time of their conversion to God take place. But when shall this be? We know not. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on Mat 24:31.
Albert Barnes: Notes on the Bible - 1834
21:24
Shall fall ... - No less than one million one hundred thousand perished in the siege of Jerusalem.
Shall be led away captive - More than 90, 000 were led into captivity. See the notes at mat 24.
Shall be trodden down by the Gentiles - Shall be in possession of the Gentiles, or be subject to them. The expression also implies that it would be an "oppressive" subjection, as when a captive in war is trodden down under the feet of the conqueror. Anciently conquerors "trod on" the necks of those who were subdued by them, Jos 10:24; Sa2 22:41; Eze 21:29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and is now of the Turks, and is aptly represented by a captive stretched on the ground whose neck is "trodden" by the foot of the conqueror.
Until the times of the Gentiles be fulfilled - This passage has been understood very differently by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that "they" should keep possession of it until a part of the pagans should be converged, when it should be rebuilt. Thus it was rebuilt by the Emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall "cease" to be Gentiles by becoming Christians, meaning that it should "always" be desolate. Others, that Christ meant to say that in the times of the millennium, when the gospel should spread universally, he would reign personally on the earth, and that the "Jews" would return and rebuild Jerusalem and the temple. This is the opinion of the Jews and of many Christians. The meaning of the passage clearly is,
1. That Jerusalem would be completely destroyed.
2. That this would be done by Gentiles - that is, by the Roman armies.
3. That this desolation would continue as long as God should judge it proper in a fit manner to express his abhorrence of the crimes of the nation - that is, until the times allotted to "them" by God for this desolation should be accomplished, without specifying how long that would be, or what would occur to the city after that.
It "may" be rebuilt, and inhabited by converted Jews. Such a thing is "possible," and the Jews naturally seek that as their home; but whether this be so or not, the time when the "Gentiles," as such, shall have dominion over the city is limited. Like all other cities on the earth, it will yet be brought under the influence of the gospel, and will be inhabited by the true friends of God. Pagan, infidel, anti-Christian dominion shall cease there, and it will be again a place where God will be worshipped in sincerity - a place "even then" of special interest from the recollection of the events which have occurred there. "How long" it is to be before this occurs is known only to Him "who hath put the times and seasons in his own power," Act 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: led: Deu 28:64-68
Jerusalem: Isa 5:5, Isa 63:18; Lam 1:15; Rev 11:2
until: Isa 66:12, Isa 66:19; Dan 9:27, Dan 12:7; Mal 1:11; Rom 11:25
Geneva 1599
21:24 And they shall fall by the (f) edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
(f) Literally, "mouth", for the Hebrews call the edge of a sword the mouth because the edge of the sword bites.
John Gill
21:24 And they shall fall by the edge of the sword,.... Or "mouth of the sword", an Hebraism; see the Septuagint in Judg 1:8. The number of those that perished by the famine and sword, were eleven hundred thousand (f):
and shall be led away captive unto all nations; when the city was taken, the most beautiful of the young men were kept for the triumph; and those that were above seventeen years of age, were sent bound into Egypt, to labour in the mines; many were distributed through the provinces, to be destroyed in the theatres, by the sword or beasts; and those that were under seventeen years of age, were led captive to be sold; and the number of these only, were ninety-seven thousand (g):
and Jerusalem shall be trodden down of the Gentiles; the Romans, who ploughed up the city and temple, and laid them level with the ground; and which spot has been ever since inhabited by such as were not Jews, as Turks and Papists: and so it will be,
until the times of the Gentiles be fulfilled; that is, till the fulness of the Gentiles is brought in; until the Gospel is preached all over the world, and all God's elect are gathered in out of all nations; and then the Jews will be converted, and return to their own land, and rebuild and inhabit Jerusalem; but till that time, it will be as it has been, and still is possessed by Gentiles. The word "Gentiles", is left out in one of Beza's exemplars, and so it is likewise in the Persic version.
(f) Joseph. de Belio Jud. l. 7. c. 49. & Euseb. Hist. Eccl. l. 3. c. 7. (g) Ib.
John Wesley
21:24 They shall fall by the edge of the sword, and shall be led away captive - Eleven hundred thousand perished in the siege of Jerusalem, and above ninety thousand were sold for slaves. So terribly was this prophecy fulfilled! And Jerusalem shall be trodden by the Gentiles - That is, inhabited. So it was indeed. The land was sold, and no Jew suffered even to come within sight of Jerusalem. The very foundations of the city were ploughed up, and a heathen temple built where the temple of God had stood. The times of the Gentiles - That is, the times limited for their treading the city; which shall terminate in the full conversion of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
21:24 Jerusalem . . . trodden down . . . until, &c.--Implying (1) that one day Jerusalem shall cease to be "trodden down by the Gentiles" (Rev_ 11:2), as then by pagan so now by Mohammedan unbelievers; (2) that this shall be at the "completion" of "the times of the Gentiles," which from Rom 11:25 (taken from this) we conclude to mean till the Gentiles have had their full time of that place in the Church which the Jews in their time had before them--after which, the Jews being again "grafted into their own olive tree," one Church of Jew and Gentile together shall fill the earth (Rom. 11:1-36). What a vista this opens up!
21:2521:25: Եւ եղիցին նշա՛նք յարեգակն եւ ՚ի լուսին եւ յաստեղս. եւ յերկրի տագնա՛պ հեթանոսաց՝ ՚ի յահեղ բարբառոյ իբրեւ ծովու եւ խռովութեան[1491], [1491] Ոմանք. Եւ եղիցի նշան... յահեղ բարբառոյ։
25 «Եւ նշաններ պիտի լինեն արեգակի, լուսնի եւ աստղերի վրայ: Եւ երկրի վրայ պիտի լինի հեթանոսների տագնապ՝ ծովի եւ խռովութեան նման ահեղ ձայնի պատճառով,
25 «Արեգակին եւ լուսնին ու աստղերուն վրայ նշաններ պիտի ըլլան ու երկրի վրայ ազգերը ապշութեամբ պիտի տագնապին եւ ծովն ու ալիքները պիտի գոռան.
Եւ եղիցին նշանք յարեգակն եւ ի լուսին եւ յաստեղս, եւ յերկրի տագնապ հեթանոսաց` յահեղ բարբառոյ [126]իբրեւ ծովու եւ [127]խռովութեան:

21:25: Եւ եղիցին նշա՛նք յարեգակն եւ ՚ի լուսին եւ յաստեղս. եւ յերկրի տագնա՛պ հեթանոսաց՝ ՚ի յահեղ բարբառոյ իբրեւ ծովու եւ խռովութեան[1491],
[1491] Ոմանք. Եւ եղիցի նշան... յահեղ բարբառոյ։
25 «Եւ նշաններ պիտի լինեն արեգակի, լուսնի եւ աստղերի վրայ: Եւ երկրի վրայ պիտի լինի հեթանոսների տագնապ՝ ծովի եւ խռովութեան նման ահեղ ձայնի պատճառով,
25 «Արեգակին եւ լուսնին ու աստղերուն վրայ նշաններ պիտի ըլլան ու երկրի վրայ ազգերը ապշութեամբ պիտի տագնապին եւ ծովն ու ալիքները պիտի գոռան.
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: И будут знамения в солнце и луне и звездах, а на земле уныние народов и недоумение; и море восшумит и возмутится;
21:25  καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἤχους θαλάσσης καὶ σάλου,
21:25. καὶ (And) ἔσονται ( they-shall-be ) σημεῖα (signs) ἐν (in) ἡλίῳ (unto-a-sun) καὶ (and) σελήνῃ (unto-a-moon) καὶ (and) ἄστροις, (unto-en-starrings,"καὶ (and) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) συνοχὴ (a-holding-together) ἐθνῶν (of-nations) ἐν (in) ἀπορίᾳ (unto-an-un-traversing-unto) ἠχοῦς ( to-reverberations ) θαλάσσης ( of-a-sea ) καὶ (and) σάλου , ( of-an-undulation ,"
21:25. et erunt signa in sole et luna et stellis et in terris pressura gentium prae confusione sonitus maris et fluctuumAnd there shall be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea, and of the waves:
25. And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows;
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring:

25: И будут знамения в солнце и луне и звездах, а на земле уныние народов и недоумение; и море восшумит и возмутится;
21:25  καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἤχους θαλάσσης καὶ σάλου,
21:25. et erunt signa in sole et luna et stellis et in terris pressura gentium prae confusione sonitus maris et fluctuum
And there shall be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea, and of the waves:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-33: Второе пришествие будет предварено особыми знамениями, о которых ев. Лука говорит более приближаясь к Ев. Марка (см. Мк XIII, 24-31). - Знамения в солнце (см. Мк XIII, 24). - Уныние народов и недоумение - точнее: скорбь народов в безнадежном состоянии духа пред шумом моря и волн (шум моря и возмущение его - это именно и есть то, пред чем люди будут стоять в безнадежном состоянии духа sun. en aporia). - Издыхать от страха. Так как изображение идет все более и более сильным темпом, то здесь нужно видеть не простое бессилие, а прямо испускание последнего дыхания людьми. - Ибо силы небесные поколеблются. В этом и будет причина необычайного шума моря и других смятений в мире. - Избавление ваше (28) - то же, что "отмщение за избранных" (XVIII, 7). Начнется суд над злодеями и прославление страдальцев за имя Христа.
Adam Clarke: Commentary on the Bible - 1831
21:25: The sea and the waves roaring - Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed.
Albert Barnes: Notes on the Bible - 1834
21:25
See the notes at Mat 24:29.
Upon the earth distress of nations - Some have proposed to render the word "earth" by "land," confining it to Judea. It often has this meaning, and there seems some propriety in so using it here. The word translated "distress" denotes anxiety of mind - such an anxiety as people have when they do not know what to do to free themselves from calamities; and it means here that the calamities would be so great and overwhelming that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils.
With perplexity - Rather "on account" of their perplexity, or the desperate state of their affairs. The Syriac has it, "perplexity or wringing of hands," which is a sign of deep distress and horror.
The sea and the waves roaring - This is not to be understood literally, but as an image of great distress. Probably it is designed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave and dashes against the shore, and each succeeding surge is more violent than the one that preceded it, so would the calamities come upon Judea. They would roll over the whole land, and each wave of trouble would be more violent than the one that preceded it, until the whole country would be desolate. The same image is also used in Isa 8:7-8, and Rev 18:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: signs: Isa 13:10, Isa 13:13, Isa 13:14, Isa 24:23; Jer 4:23; Eze 32:7, Eze 32:8; Joe 2:30, Joe 2:31; Amo 8:9, Amo 8:10; Mat 24:29, Mat 27:45; Mar 13:24, Mar 13:26, Mar 15:33; Act 2:19; Pe2 3:10-12; Rev 6:12-14, Rev 20:11
upon: Dan 12:1
with: Isa 22:4, Isa 22:5; Mic 7:4
the sea: Psa 46:3, Psa 93:3, Psa 93:4; Isa 5:30, Isa 51:15
Geneva 1599
21:25 (g) And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
(g) When the times have expired which are appointed for the salvation of the Gentiles and the punishment of the Jews: And so he changes topics from the destruction of Jerusalem to the history of the latter judgment.
John Gill
21:25 And there shall be signs in the sun, and in the moon,.... They shall be darkened, and suffer very strange and surprising eclipses:
and in the stars; they shall fall from heaven, as in Mt 24:29 and so the Ethiopic version reads here: all which, as it may be understood in a literal sense, so it may likewise in figurative and mystical one, and be interpreted of the changes there should be in the Jewish state; See Gill on Mt 24:29. So the Jewish writers (h) interpret the sun, the light, the moon, and stars, in Eccles 12:2. By the "sun" they understand the kingdom of the house of David; by "the light", the law; by "the moon", the sanhedrim; and by the stars, the Rabbins; and the same seem to be designed by the stars here:
and upon the earth distress of nations; upon the land of Israel; in the several nations and countries belonging to it; as Galilee of the nations, Judea, and the region beyond Jordan, shall be in great distress:
with perplexity; of mind, not knowing what to do, which way to go, or step to take; the Syriac version, instead of it, reads "clapping, or pressing of the hands"; which is done by persons, when in an agony and great distress:
the sea and the waves roaring; which design some unusual and extraordinary storms and tempests, and inundations in the sea of Galilee, or Tiberias, which would be so very terrible, as to cause great uneasiness, distress, and perplexity; and so some versions render it, "because of the sea", &c.
(h) In Prefat. Echa Rabbati, fol. 38. 4. Jarchi in Eccles. xii. 2.
John Wesley
21:25 And there shall be - Before the great day, which was typified by the destruction of Jerusalem: signs - Different from those mentioned Lk 21:11, &c. Mt 24:29; Mk 13:24.
Robert Jamieson, A. R. Fausset and David Brown
21:25 signs, &c.--Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lk 21:28, Lk 21:32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate reference beyond doubt is to Christ's final coming.
21:2621:26: յելանելոյ ոգւոց մարդկան յերկիւղէ՝ եւ ՚ի կարծեաց եկելոց ՚ի վերայ տիեզերաց. զի զօրութիւնք երկնից շարժեսցին։
26 աշխարհի վրայ գալիք պատահարների վախից եւ նախազգացումից մարդիկ պիտի մեռնեն, որովհետեւ երկնքի զօրութիւնները պիտի շարժուեն:
26 Մարդոց սրտերը պիտի նուաղին իրենց վախէն եւ աշխարհի վրայ գալու բաներուն սպասելէն, վասն զի երկնքի զօրութիւնները պիտի շարժին։
յելանելոյ ոգւոց մարդկան յերկիւղէ եւ ի կարծեաց եկելոց ի վերայ տիեզերաց. զի զօրութիւնք երկնից շարժեսցին:

21:26: յելանելոյ ոգւոց մարդկան յերկիւղէ՝ եւ ՚ի կարծեաց եկելոց ՚ի վերայ տիեզերաց. զի զօրութիւնք երկնից շարժեսցին։
26 աշխարհի վրայ գալիք պատահարների վախից եւ նախազգացումից մարդիկ պիտի մեռնեն, որովհետեւ երկնքի զօրութիւնները պիտի շարժուեն:
26 Մարդոց սրտերը պիտի նուաղին իրենց վախէն եւ աշխարհի վրայ գալու բաներուն սպասելէն, վասն զի երկնքի զօրութիւնները պիտի շարժին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2626: люди будут издыхать от страха и ожидания [бедствий], грядущих на вселенную, ибо силы небесные поколеблются,
21:26  ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
21:26. ἀποψυχόντων ( of-breathing-off ) ἀνθρώπων (of-mankinds) ἀπὸ (off) φόβου (of-a-fearee) καὶ (and) προσδοκίας (of-a-thinking-toward-unto) τῶν (of-the-ones) ἐπερχομένων ( of-coming-upon ) τῇ (unto-the-one) οἰκουμένῃ, (unto-being-housed-unto,"αἱ (the-ones) γὰρ (therefore) δυνάμεις ( abilities ) τῶν ( of-the-ones ) οὐρανῶν ( of-skies ) σαλευθήσονται . ( they-shall-be-undulated-of )
21:26. arescentibus hominibus prae timore et expectatione quae supervenient universo orbi nam virtutes caelorum movebunturMen withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.
26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken.
Men' s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken:

26: люди будут издыхать от страха и ожидания [бедствий], грядущих на вселенную, ибо силы небесные поколеблются,
21:26  ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
21:26. arescentibus hominibus prae timore et expectatione quae supervenient universo orbi nam virtutes caelorum movebuntur
Men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:26: Men's hearts failing them for fear - Or, Men fainting away through fear, (Αποψυχοντων), being ready to die.
Coming on the earth - Or, Coming upon this land, οικουμενῃ. See this translation of the word vindicated in the note on Luk 2:1 (note).
Albert Barnes: Notes on the Bible - 1834
21:26
Men's hearts failing them - This is an expression denoting the highest terror. The word rendered "failing" commonly denotes to "die," and here it means that the terror would be so great that people would faint and be ready to die in view of the approaching calamities. And if this was true in respect to the judgments about to come upon Judea, how much more so will it be in the day of judgment, when the wicked will be arraigned before the Son of God, and when they shall have before them the prospect of the awful sufferings of hell - the pains and woes which shall continue foRev_er! It will be no wonder, then, if they call on the rocks and mountains to hide them from the face of God, and if their hearts sink within them at the prospect of eternal suffering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: hearts: Lev 26:36; Deu 28:32-34, Deu 28:65-67; Heb 10:26, Heb 10:27
for the: Mat 24:29; Mar 13:25; Pe2 3:10-12
Geneva 1599
21:26 (5) Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
(5) After various severe trials the Lord will at last plainly appear to deliver his Church.
John Gill
21:26 Men's hearts failing them for fear,.... Of what these signs in the heaven, earth, and sea portend:
and for looking after those things which are coming on the earth; on the land of Judea:
for the powers of heaven shall be shaken; See Gill on Mt 24:29.
21:2721:27: Եւ յայնժամ տեսցեն զՈրդի մարդոյ եկեալ՝ ամպովք զօրութեամբ եւ փառօք բազմօք։
27 Եւ այն ժամանակ պիտի տեսնեն մարդու Որդուն եկած՝ ամպերի վրայ, զօրութեամբ եւ մեծ փառքով:
27 Այն ատեն պիտի տեսնեն Որդին մարդոյ ամպի մէջ եկած զօրութիւնով ու մեծ փառքով։
Եւ յայնժամ տեսցեն զՈրդի մարդոյ եկեալ ամպովք զօրութեամբ եւ փառօք բազմօք:

21:27: Եւ յայնժամ տեսցեն զՈրդի մարդոյ եկեալ՝ ամպովք զօրութեամբ եւ փառօք բազմօք։
27 Եւ այն ժամանակ պիտի տեսնեն մարդու Որդուն եկած՝ ամպերի վրայ, զօրութեամբ եւ մեծ փառքով:
27 Այն ատեն պիտի տեսնեն Որդին մարդոյ ամպի մէջ եկած զօրութիւնով ու մեծ փառքով։
zohrab-1805▾ eastern-1994▾ western am▾
21:2727: и тогда увидят Сына Человеческого, грядущего на облаке с силою и славою великою.
21:27  καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς.
21:27. καὶ (And) τότε (to-the-one-which-also) ὄψονται ( they-shall-behold ) τὸν ( to-the-one ) υἱὸν ( to-a-Son ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) ἐρχόμενον ( to-coming ) ἐν ( in ) νεφέλῃ ( unto-a-clouding ) μετὰ (with) δυνάμεως (of-an-ability) καὶ (and) δόξης (of-a-recognition) πολλῆς. (of-much)
21:27. et tunc videbunt Filium hominis venientem in nube cum potestate magna et maiestateAnd then they shall see the Son of man coming in a cloud, with great power and majesty.
27. And then shall they see the Son of man coming in a cloud with power and great glory.
And then shall they see the Son of man coming in a cloud with power and great glory:

27: и тогда увидят Сына Человеческого, грядущего на облаке с силою и славою великою.
21:27  καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς.
21:27. et tunc videbunt Filium hominis venientem in nube cum potestate magna et maiestate
And then they shall see the Son of man coming in a cloud, with great power and majesty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: see: Dan 7:13; Mat 24:30, Mat 26:64; Mar 13:26; Act 1:9-11; Rev 1:7, Rev 14:14
with: Mat 16:27, Mat 16:28, Mat 25:31
John Gill
21:27 And then shall they see the son of man,.... See Gill on Mt 24:30.
21:2821:28: Եւ յորժամ սկսանիցի այս լինել, ամբարձջի՛ք եւ բարձրացուսջիք զգլուխս ձեր. զի մե՛րձ է փրկութիւն ձեր։
28 Եւ երբ սկսուի այս բանը լինել, վե՛ր կացէք եւ ձեր գլուխները բարձրացրէ՛ք, որովհետեւ մօտ է ձեր փրկութիւնը»:
28 Երբ այս բաները սկսին ըլլալ, ելէք ու գլուխնիդ բարձրացուցէք, վասն զի ձեր փրկութիւնը մօտ է»։
Եւ յորժամ սկսանիցի այս լինել, ամբարձջիք եւ բարձրացուսջիք զգլուխս ձեր, զի մերձ է փրկութիւն ձեր:

21:28: Եւ յորժամ սկսանիցի այս լինել, ամբարձջի՛ք եւ բարձրացուսջիք զգլուխս ձեր. զի մե՛րձ է փրկութիւն ձեր։
28 Եւ երբ սկսուի այս բանը լինել, վե՛ր կացէք եւ ձեր գլուխները բարձրացրէ՛ք, որովհետեւ մօտ է ձեր փրկութիւնը»:
28 Երբ այս բաները սկսին ըլլալ, ելէք ու գլուխնիդ բարձրացուցէք, վասն զի ձեր փրկութիւնը մօտ է»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2828: Когда же начнет это сбываться, тогда восклонитесь и поднимите головы ваши, потому что приближается избавление ваше.
21:28  ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν.
21:28. Ἀρχομένων ( Of-firsting ) δὲ (moreover) τούτων (of-the-ones-these) γίνεσθαι ( to-become ) ἀνακύψατε (ye-should-have-leaned-up) καὶ (and) ἐπάρατε (ye-should-have-lifted-upon) τὰς (to-the-ones) κεφαλὰς (to-heads) ὑμῶν, (of-ye) διότι. (through-to-which-a-one) ἐγγίζει (it-neareth-to,"ἡ (the-one) ἀπολύτρωσις (an-en-loosing-off) ὑμῶν. (of-ye)
21:28. his autem fieri incipientibus respicite et levate capita vestra quoniam adpropinquat redemptio vestraBut when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand.
28. But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh.
And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh:

28: Когда же начнет это сбываться, тогда восклонитесь и поднимите головы ваши, потому что приближается избавление ваше.
21:28  ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν.
21:28. his autem fieri incipientibus respicite et levate capita vestra quoniam adpropinquat redemptio vestra
But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:28
Your redemption draweth nigh - See the notes at Mat 24:33. This is expressed in Luk 21:31 thus: "the kingdom of God is nigh at hand" - that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: look: Psa 98:5-9; Isa 12:1-3, Isa 25:8, Isa 25:9, Isa 60:1, Isa 60:2
redemption: Rom 8:19, Rom 8:23; Eph 1:14, Eph 4:30
John Gill
21:28 And when these things begin to come to pass,.... When the first of these signs appears, or any one of them:
then look up and lift up your heads; be cheerful and pleasant; do not hang down your heads as bulrushes, but erect them, and put on a cheerful countenance, and look upwards, from whence your help comes; and look out wistfully and intently, for your salvation and deliverance:
for your redemption draweth nigh; not the redemption of their souls from sin, Satan, the law, the world, death, and hell; for that was to be obtained, and was obtained, before any of these signs took place; nor the redemption of their bodies at the last day, in the resurrection, called the day of redemption; for this respects something that was to be, in the present age and generation; see Lk 21:32 but the deliverance of the apostles and other Christians, from the persecutions of the Jews, which were very violent, and held till these times, and then they were freed from them: or by redemption is meant, the Redeemer, the son of man, who shall now come in power and glory, to destroy the Jews, and deliver his people; and so the Ethiopic version renders it, "for he draws nigh who shall save you".
John Wesley
21:28 Now when these things - Mentioned Lk 21:8, Lk 21:10, &c, begin to come to pass, look up with firm faith, and lift up your heads with joy: for your redemption out of many troubles draweth nigh, by God's destroying your implacable enemies.
Robert Jamieson, A. R. Fausset and David Brown
21:28 redemption--from the oppression of ecclesiastical despotism and legal bondage by the total subversion of the Jewish state and the firm establishment of the evangelical kingdom (Lk 21:31). But the words are of far wider and more precious import. Matthew (Mt 24:30) says, "And then shall appear the sign of the Son of man in heaven," evidently something distinct from Himself, mentioned immediately after. What this was intended to mean, interpreters are not agreed. But as before Christ came to destroy Jerusalem, some appalling portents were seen in the air, so before His personal appearing it is likely that something analogous will be witnessed, though of what nature it is vain to conjecture.
21:2921:29: Եւ ասա՛ց առակ մի նոցա. Տեսանիցէք զթզենիդ, եւ զամենայն ծառ[1492]. [1492] Ոմանք. Տեսանէք. կամ՝ տեսէք զթզենիդ եւ զամենայն ծառս։
29 Եւ նրանց ասաց մի առակ. «Նայեցէ՛ք թզենուն եւ ամէն մի ծառի.
29 Առակ մը ըսաւ անոնց. «Տեսէք թզենին ու բոլոր ծառերը։
Եւ ասաց առակ մի նոցա. Տեսէք զթզենիդ եւ զամենայն ծառ:

21:29: Եւ ասա՛ց առակ մի նոցա. Տեսանիցէք զթզենիդ, եւ զամենայն ծառ[1492].
[1492] Ոմանք. Տեսանէք. կամ՝ տեսէք զթզենիդ եւ զամենայն ծառս։
29 Եւ նրանց ասաց մի առակ. «Նայեցէ՛ք թզենուն եւ ամէն մի ծառի.
29 Առակ մը ըսաւ անոնց. «Տեսէք թզենին ու բոլոր ծառերը։
zohrab-1805▾ eastern-1994▾ western am▾
21:2929: И сказал им притчу: посмотрите на смоковницу и на все деревья:
21:29  καὶ εἶπεν παραβολὴν αὐτοῖς· ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα·
21:29. Καὶ (And) εἶπεν (it-had-said) παραβολὴν (to-a-casting-beside) αὐτοῖς (unto-them,"Ἴδετε (Ye-should-have-had-seen) τὴν (to-the-one) συκῆν (to-a-figging) καὶ (and) πάντα ( to-all ) τὰ (to-the-ones) δένδρα: (to-trees,"
21:29. et dixit illis similitudinem videte ficulneam et omnes arboresAnd he spoke to them a similitude. See the fig tree and all the trees:
29. And he spake to them a parable: Behold the fig tree, and all the trees:
And he spake to them a parable; Behold the fig tree, and all the trees:

29: И сказал им притчу: посмотрите на смоковницу и на все деревья:
21:29  καὶ εἶπεν παραβολὴν αὐτοῖς· ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα·
21:29. et dixit illis similitudinem videte ficulneam et omnes arbores
And he spoke to them a similitude. See the fig tree and all the trees:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him.

Here, in the close of this discourse,

I. Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees, v. 29-31. As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that the kingdom of God is nigh at hand, that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already raised up out of his holy habitation (Zech. ii. 13); then stand still and see his salvation.

II. He charges them to look upon those things as neither doubtful nor distant (for then they would not make a due impression on them), but as sure and very near. The destruction of the Jewish nation, 1. Was near (v. 32): This generation shall not pass away till all be fulfilled. There were some now alive that should see it; some that now heard the prediction of it. 2. It was sure; the sentence was irreversible; it was a consumption determined; the decree was gone forth (v. 33): "Heaven and earth shall pass away sooner than any word of mine: nay, they certainly shall pass away, but my words shall not; whether they take hold or no, they will take effect, and not one of them fall to the ground," 1 Sam. iii. 19.

III. He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them (v. 34, 35): Take heed to yourselves. This is the word of command given to all Christ's disciples: "Take heed to yourselves, that you be not overpowered by temptations, nor betrayed by your own corruptions." Note, We cannot be safe if we be secure. It concerns us at all times, but especially at some times, to be very cautious. See here, 1. What our danger is: that the day of death and judgment should come upon us unawares, when we do not expect it, and are not prepared for it,--lest, when we are called to meet our Lord, that be found the furthest thing from our thoughts which ought always to be laid nearest our hearts, lest it come upon us as a snare; for so it will come upon the most of men, who dwell upon the earth, and mind earthly things only, and have no converse with heaven; to them it will be as a snare. See Eccl. ix. 12. It will be a terror and a destruction to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful. 2. What our duty is, in consideration of this danger: we must take heed lest our hearts be overcharged, lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them:-- (1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess: Take heed lest you be overcharged with surfeiting and drunkenness, the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected with those things that are most affecting. (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the cares of this life. The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that will be rich. We have need to guard on both hands, not only lest at the time when death comes, but lest at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant.

IV. He counsels them to prepare and get ready for this great day, v. 36. Here see, 1. What should be our aim: that we may be accounted worthy to escape all these things; that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to escape that, but to stand before the Son of man; not only to stand acquitted before him as our Judge (Ps. i. 5), to have boldness in the day of Christ (that is supposed in our escaping all those things), but to stand before him, to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple (Rev. vii. 15), always to behold his face, as the angels, Matt. xviii. 10. The saints are here said to be accounted worthy, as before, ch. xx. 35. God, by the good work of his grace in them, makes them meet for this happiness, and, by the good will of his grace towards them, accounts them worthy of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness. 2. What should be our actings in these aims: Watch therefore, and pray always. Watching and praying must go together, Neh. iv. 9. Those that would escape the wrath to come, and make sure of the joys to come, must watch and pray, and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. "Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord's coming, that you may be in a right frame to receive him, and bid him welcome." (2.) To keep up their communion with God: "Pray always; be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions." Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world.

V. In the last two verses we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed. 1. He was all day teaching in the temple. Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him. 2. At night he went out to lodge at a friend's house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand. 3. Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach (v. 38): They all came early in the morning, flocking to the temple, like doves to their windows, to hear him, though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.
Adam Clarke: Commentary on the Bible - 1831
21:29: He spake to them a parable - Illustrated all these predicted facts by the simile of a fig tree. See this explained on Mat 24:32 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: Behold: Mat 24:32-35; Mar 13:28-30
Geneva 1599
21:29 (6) And he spake to them a parable; Behold the fig tree, and all the trees;
(6) We must be sober and watchful both day and night for the Lord's coming, so that we are not taken unexpectedly.
John Gill
21:29 And he spake to them a parable,.... That is, to his disciples:
behold the fig tree, and all the trees; that, or any other tree; See Gill on Mt 24:32.
John Wesley
21:29 Behold the fig tree and all the trees - Christ spake this in the spring, just before the passover; when all the trees were budding on the mount of Olives, where they then were.
21:3021:30: յորժամ ցուցանիցեն զպտուղ իւրեանց, տեսանէք՝ եւ ՚ի նոցանէ ճանաչէք եթէ մե՛րձ է ամառն[1493]։ [1493] Ոմանք. Զպտուղս իւրեանց։
30 երբ իրենց բողբոջը ցոյց են տալիս, տեսնում էք այն ու դրանից իմանում էք, որ մօտ է ամառը:
30 Երբ բողբոջին, տեսնելով՝ դուք ձեզմէ կ’իմանաք թէ ալ ամառը մօտ է։
յորժամ [128]ցուցանիցեն զպտուղ իւրեանց``, տեսանէք եւ ի նոցանէ ճանաչէք եթէ մերձ է ամառն:

21:30: յորժամ ցուցանիցեն զպտուղ իւրեանց, տեսանէք՝ եւ ՚ի նոցանէ ճանաչէք եթէ մե՛րձ է ամառն[1493]։
[1493] Ոմանք. Զպտուղս իւրեանց։
30 երբ իրենց բողբոջը ցոյց են տալիս, տեսնում էք այն ու դրանից իմանում էք, որ մօտ է ամառը:
30 Երբ բողբոջին, տեսնելով՝ դուք ձեզմէ կ’իմանաք թէ ալ ամառը մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
21:3030: когда они уже распускаются, то, видя это, знаете сами, что уже близко лето.
21:30  ὅταν προβάλωσιν ἤδη, βλέποντες ἀφ᾽ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν·
21:30. ὅταν (which-also-ever) προβάλωσιν (they-might-have-had-casted-before) ἤδη, (which-then," βλέποντες ( viewing ) ἀφ' (off) ἑαυτῶν (of-selves) γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἤδη (which-then) ἐγγὺς (near) τὸ (the-one) θέρος (a-summer) ἐστίν: (it-be)
21:30. cum producunt iam ex se fructum scitis quoniam prope est aestasWhen they now shoot forth their fruit, you know that summer is nigh;
30. when they now shoot forth, ye see it and know of your own selves that the summer is now nigh.
When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand:

30: когда они уже распускаются, то, видя это, знаете сами, что уже близко лето.
21:30  ὅταν προβάλωσιν ἤδη, βλέποντες ἀφ᾽ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν·
21:30. cum producunt iam ex se fructum scitis quoniam prope est aestas
When they now shoot forth their fruit, you know that summer is nigh;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ all ▾
John Gill
21:30 When they now shoot forth,.... Their buds, branches, and leaves; the Vulgate Latin adds, "of themselves":
ye see and know of your own selves; without any hint, or direction from others, the case is so plain and obvious; the Syriac and Arabic versions read, "of them"; the trees, by their putting forth their buds and leaves; the Persic and Ethiopic versions leave out the clause "of yourselves"; and none of the Oriental versions lead the word see:
the summer is now nigh at hand: see Mt 24:32.
John Wesley
21:30 Ye know of yourselves - Though none teach you.
21:3121:31: Նոյնպէս եւ դուք՝ յորժամ տեսանիցէք զայս ամենայն եղեալ, գիտասջի՛ք թէ մե՛րձ է արքայութիւն Աստուծոյ։
31 Նոյնպէս եւ դուք, երբ տեսնէք այս բոլորը կատարուած, իմացէ՛ք, որ Աստծու արքայութիւնը մօտ է:
31 Նոյնպէս դուք երբ այս բաները եղած տեսնէք, գիտցէք թէ Աստուծոյ թագաւորութիւնը մօտ է։
Նոյնպէս եւ դուք յորժամ տեսանիցէք զայս ամենայն եղեալ, գիտասջիք թէ մերձ է արքայութիւն Աստուծոյ:

21:31: Նոյնպէս եւ դուք՝ յորժամ տեսանիցէք զայս ամենայն եղեալ, գիտասջի՛ք թէ մե՛րձ է արքայութիւն Աստուծոյ։
31 Նոյնպէս եւ դուք, երբ տեսնէք այս բոլորը կատարուած, իմացէ՛ք, որ Աստծու արքայութիւնը մօտ է:
31 Նոյնպէս դուք երբ այս բաները եղած տեսնէք, գիտցէք թէ Աստուծոյ թագաւորութիւնը մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
21:3131: Так, и когда вы увидите то сбывающимся, знайте, что близко Царствие Божие.
21:31  οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ.
21:31. οὕτως (unto-the-one-this) καὶ (and) ὑμεῖς, (ye) ὅταν (which-also-ever) ἴδητε (ye-might-have-had-seen) ταῦτα (to-the-ones-these) γινόμενα , ( to-becoming ) γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἐγγύς (near) ἐστιν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
21:31. ita et vos cum videritis haec fieri scitote quoniam prope est regnum DeiSo you also, when you shall see these things come to pass, know that the kingdom of God is at hand.
31. Even so ye also, when ye see these things coming to pass, know ye that the kingdom of God is nigh.
So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand:

31: Так, и когда вы увидите то сбывающимся, знайте, что близко Царствие Божие.
21:31  οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ.
21:31. ita et vos cum videritis haec fieri scitote quoniam prope est regnum Dei
So you also, when you shall see these things come to pass, know that the kingdom of God is at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
21:31: The kingdom of God is nigh at hand - After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: when: Luk 12:51-57; Mat 16:1-4
the kingdom: Heb 10:37; Jam 5:9; Pe1 4:7
John Gill
21:31 So likewise when ye see these things come to pass,.... The signs before mentioned, in Lk 21:8.
Know ye that the kingdom of God is nigh at hand: a more visible and glorious display of the kingdom of the Messiah, in the destruction of his enemies, the Jews; see Mk 9:1.
John Wesley
21:31 The kingdom of God is nigh - The destruction of the Jewish city, temple, and religion, to make way for the advancement of my kingdom.
21:3221:32: Ամէն ասե՛մ ձեզ. թէ ո՛չ անցցէ ազգս այս, մինչեւ ամենայն այս լինիցի[1494]։ [1494] Բազումք. Մինչեւ այս ամենայն։ Ոմանք. Ամենայն եղիցի։
32 Ճշմարիտ եմ ասում ձեզ, որ այս սերունդը չպիտի անցնի, մինչեւ որ այս բոլորը կատարուի:
32 Ճշմարիտ կ’ըսեմ ձեզի, թէ ‘Այս ազգը պիտի չանցնի, մինչեւ այս ամէն բաները ըլլան’։
Ամէն ասեմ ձեզ թէ` Ոչ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի:

21:32: Ամէն ասե՛մ ձեզ. թէ ո՛չ անցցէ ազգս այս, մինչեւ ամենայն այս լինիցի[1494]։
[1494] Բազումք. Մինչեւ այս ամենայն։ Ոմանք. Ամենայն եղիցի։
32 Ճշմարիտ եմ ասում ձեզ, որ այս սերունդը չպիտի անցնի, մինչեւ որ այս բոլորը կատարուի:
32 Ճշմարիտ կ’ըսեմ ձեզի, թէ ‘Այս ազգը պիտի չանցնի, մինչեւ այս ամէն բաները ըլլան’։
zohrab-1805▾ eastern-1994▾ western am▾
21:3232: Истинно говорю вам: не прейдет род сей, как все это будет;
21:32  ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα γένηται.
21:32. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐ (not) μὴ (lest) παρέλθῃ (it-might-have-had-came-beside,"ἡ (the-one) γενεὰ (a-generation) αὕτη (the-one-this,"ἕως (unto-if-which) [ἂν] (ever) πάντα ( all ) γένηται . ( it-might-have-had-became )
21:32. amen dico vobis quia non praeteribit generatio haec donec omnia fiantAmen, I say to you, this generation shall not pass away till all things be fulfilled.
32. Verily I say unto you, This generation shall not pass away, till all things be accomplished.
Verily I say unto you, This generation shall not pass away, till all be fulfilled:

32: Истинно говорю вам: не прейдет род сей, как все это будет;
21:32  ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα γένηται.
21:32. amen dico vobis quia non praeteribit generatio haec donec omnia fiant
Amen, I say to you, this generation shall not pass away till all things be fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
21:32: This generation - This race of men; but see on Mat 24:34 (note), and Mar 13:30 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: Luk 11:50, Luk 11:51; Mat 16:28, Mat 23:36, Mat 24:34; Mar 13:30
John Gill
21:32 Verily I say unto you, this generation,.... See Gill on Mt 24:34. See Gill on Mt 24:35. All the Oriental versions read here as there, "all these things"; before related.
John Wesley
21:32 Till all things be effected - All that has been spoken of the destruction of Jerusalem, to which the question, Lk 21:7, relates: and which is treated of from Luke 21:8-24.
Robert Jamieson, A. R. Fausset and David Brown
21:32 This generation--not "this nation," as some interpret it, which, though admissible in itself, seems very unnatural here. It is rather as in Lk 9:27.
21:3321:33: Երկինք եւ երկիր անցցեն, եւ բանք իմ ո՛չ անցանիցեն։
33 Երկինքը եւ երկիրը կ’անցնեն, բայց իմ խօսքերը չեն անցնի»:
33 Երկինք ու երկիր պիտի անցնին, բայց իմ խօսքերս բնաւ պիտի չանցնին»։
Երկինք եւ երկիր անցցեն, եւ բանք իմ ոչ անցանիցեն:

21:33: Երկինք եւ երկիր անցցեն, եւ բանք իմ ո՛չ անցանիցեն։
33 Երկինքը եւ երկիրը կ’անցնեն, բայց իմ խօսքերը չեն անցնի»:
33 Երկինք ու երկիր պիտի անցնին, բայց իմ խօսքերս բնաւ պիտի չանցնին»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3333: небо и земля прейдут, но слова Мои не прейдут.
21:33  ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.
21:33. ὁ (The-one) οὐρανὸς (a-sky) καὶ (and) ἡ (the-one) γῆ (a-soil) παρελεύσονται , ( they-shall-come-beside ,"οἱ (the-ones) δὲ (moreover) λόγοι (forthees) μου (of-me) οὐ (not) μὴ (lest) παρελεύσονται . ( they-shall-come-beside )
21:33. caelum et terra transibunt verba autem mea non transientHeaven and earth shall pass away: but my words shall not pass away.
33. Heaven and earth shall pass away: but my words shall not pass away.
Heaven and earth shall pass away: but my words shall not pass away:

33: небо и земля прейдут, но слова Мои не прейдут.
21:33  ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.
21:33. caelum et terra transibunt verba autem mea non transient
Heaven and earth shall pass away: but my words shall not pass away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: Psa 102:26; Isa 40:8, Isa 51:6; Mat 5:18, Mat 24:35; Mar 13:31; Pe1 1:25; Pe2 3:7-14; Rev 20:11
21:3421:34: Զգո՛յշ լերուք անձանց, գուցէ՛ ծանրանայցեն սիրտք ձեր շուայտութեամբ եւ արբեցութեամբ՝ եւ հոգւովք աշխարհականօք, եւ յանկարծակի՛ հասանիցէ ՚ի վերայ ձեր օրն այն[1495]. [1495] Բազումք. Եւ հոգովք. կամ՝ հոգաւք։
34 «Զգո՛յշ եղէք ինքներդ ձեզնից. գուցէ ձեր սրտերը ծանրանան զեխութեամբ եւ հարբեցողութեամբ ու աշխարհիկ հոգսերով. եւ յանկարծակի հասնի ձեր վրայ այն օրը.
34 «Իսկ դուք զգուշացէք ձեր անձերուն, չըլլայ որ սրտերնիդ կերուխումով ու գինովութիւնով եւ աշխարհային զբաղմունքներով ծանրանայ ու յանկարծակի այն օրը ձեր վրայ հասնի.
Զգոյշ լերուք անձանց, գուցէ ծանրանայցեն սիրտք ձեր շուայտութեամբ եւ արբեցութեամբ եւ հոգովք աշխարհականօք, եւ յանկարծակի հասանիցէ ի վերայ ձեր օրն այն:

21:34: Զգո՛յշ լերուք անձանց, գուցէ՛ ծանրանայցեն սիրտք ձեր շուայտութեամբ եւ արբեցութեամբ՝ եւ հոգւովք աշխարհականօք, եւ յանկարծակի՛ հասանիցէ ՚ի վերայ ձեր օրն այն[1495].
[1495] Բազումք. Եւ հոգովք. կամ՝ հոգաւք։
34 «Զգո՛յշ եղէք ինքներդ ձեզնից. գուցէ ձեր սրտերը ծանրանան զեխութեամբ եւ հարբեցողութեամբ ու աշխարհիկ հոգսերով. եւ յանկարծակի հասնի ձեր վրայ այն օրը.
34 «Իսկ դուք զգուշացէք ձեր անձերուն, չըլլայ որ սրտերնիդ կերուխումով ու գինովութիւնով եւ աշխարհային զբաղմունքներով ծանրանայ ու յանկարծակի այն օրը ձեր վրայ հասնի.
zohrab-1805▾ eastern-1994▾ western am▾
21:3434: Смотрите же за собою, чтобы сердца ваши не отягчались объядением и пьянством и заботами житейскими, и чтобы день тот не постиг вас внезапно,
21:34  προσέχετε δὲ ἑαυτοῖς μήποτε βαρηθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ καὶ μερίμναις βιωτικαῖς, καὶ ἐπιστῇ ἐφ᾽ ὑμᾶς αἰφνίδιος ἡ ἡμέρα ἐκείνη
21:34. Προσέχετε (Ye-should-hold-toward) δὲ (moreover) ἑαυτοῖς (unto-selves) μή (lest) ποτε (whither-also) βαρηθῶσιν (they-might-have-been-weighted-unto) αἱ (the-ones) καρδίαι (hearts) ὑμῶν (of-ye) ἐν (in) κρεπάλῃ (unto-a-bingeing) καὶ (and) μέθῃ (unto-an-intoxicating) καὶ (and) μερίμναις (unto-worries) βιωτικαῖς , ( unto-substain-belonged-of ,"καὶ (and) ἐπιστῇ (it-might-have-had-stood-upon) ἐφ' (upon) ὑμᾶς (to-ye) ἐφνίδιος (un-manifest-belonged) ἡ (the-one) ἡμέρα (a-day) ἐκείνη (the-one-thither)
21:34. adtendite autem vobis ne forte graventur corda vestra in crapula et ebrietate et curis huius vitae et superveniat in vos repentina dies illaAnd take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness and the cares of this life: and that day come upon you suddenly.
34. But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare:
And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you unawares:

34: Смотрите же за собою, чтобы сердца ваши не отягчались объядением и пьянством и заботами житейскими, и чтобы день тот не постиг вас внезапно,
21:34  προσέχετε δὲ ἑαυτοῖς μήποτε βαρηθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ καὶ μερίμναις βιωτικαῖς, καὶ ἐπιστῇ ἐφ᾽ ὑμᾶς αἰφνίδιος ἡ ἡμέρα ἐκείνη
21:34. adtendite autem vobis ne forte graventur corda vestra in crapula et ebrietate et curis huius vitae et superveniat in vos repentina dies illa
And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness and the cares of this life: and that day come upon you suddenly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-36: Увещательного характера заключение к речи имеют и Матфей, и Марк, но у Марка и Матфея это увещание гораздо проще и короче (ср. Мк XIII, 33: и сл. и Мф XXIV, 42). - Объядение - точнее: похмелье, как результат вчерашнего опьянения (kraipalh) в отличие от пьянства (meqh). - День тот, т. е. день второго пришествия и суда. - Не постиг вас. - День этот олицетворяется как схватывающий людей неожиданно. - Как сеть - сеть, которую набрасывают на животных или птиц охотники (ср. Ис XXIV, 17). - На всякое время (36). Это выражение правильнее относить к слову молитесь (deomenoi), потому что о всегдашней молитве Господь говорил и выше (XVIII, 1. 7). - Да сподобитесь - это цель и вместе содержание молитвы. По лучшим кодексам здесь читается: чтобы вам иметь силу, быть в состоянии (katiscusate, а не kataxiwqhte). - Избежать всех... т. е. счастливо миновать все опасности, какие вам будут предстоять, и спасти свою жизнь, т. е. свое положение избранных Божиих (ср. ст. 19: и XVIII, 7). - Предстать пред Сына Человеческого (см. Мк XIII, 27). Избранные будут поставлены (staqhnai) пред Христом Ангелами и составят вокруг Него избранную свиту (ср. 1: Сол IV, 17). О суде над этими избранниками Божиими здесь речи нет.
Adam Clarke: Commentary on the Bible - 1831
21:34: Take heed to yourselves - See our Lord's parable, relative to this matter, explained, Mar 13:34 (note).
Be overcharged - Literally, be made heavy, as is generally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God.
Albert Barnes: Notes on the Bible - 1834
21:34
Lest at any time your hearts be overcharged ... - The meaning of this verse is, "Be continually expecting these things. Do not forget them, and do not be "secure" and satisfied with this life and the good things which it furnishes. Do not suffer yourselves to be drawn into the fashions of the world; to be conformed to its customs; to partake of its feasts and Rev_elry; and so these calamities shall come upon you when you least expect them." And from this we may learn - what alas! we may from the "lives" of many professing Christians - that there is need of cautioning the disciples of Jesus now that they do not indulge in the festivities of this life, and "forget" that they are to die and come to judgment. How many, alas! who bear the Christian name, have forgotten this caution of the Saviour, and live as if their lives were secure; as if they feared not death; as if there were no heaven and no judgment! Christians should feel that they are soon to die, and that their portion is not in this life; and, feeling this, they should be "looking for and hasting unto the coming of the day of God."
Overcharged - Literally, "be made heavy," as is the case with those who have eaten and drunken too much.
Surfeiting - Excessive eating and drinking, so as to oppress the body; indulgence in the pleasures of the table. This word does not include "intoxication," but merely indulgence in food and drink, though the food and drink should be in themselves lawful.
Drunkenness - Intoxication, intemperance in drinking. The ancients were not acquainted with the poison that we chiefly use on which to become drunk. They had no distilled spirits. They became intoxicated on wine, and strong drink made of a mixture of dates, honey, etc. All nations have contrived some way to become intoxicated - to bring in folly, and disease, and poverty, and death, by drunkenness; and in nothing is the depravity of men more manifest than in thus endeavoring to hasten the ravages of crime and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: take: Luk 21:8, Luk 17:3; Mar 13:9; Heb 12:15
your hearts: Luk 12:45; Lev 10:9; Pro 21:4; Isa 28:7, Isa 56:10-12; Hos 4:11; Rom 13:11-13; Th1 5:6-8; Pe1 4:3-7
surfeiting: Deu 29:19; Sa1 25:36; Isa 28:1-3; Co1 5:11, Co1 6:10; Gal 5:20
cares: Luk 8:14, Luk 10:41; Mat 13:22; Mar 4:19; Phi 4:6
that day: Luk 12:46; Psa 35:8; Mat 24:39-50; Mar 13:35-37; Th1 5:2-4; Pe2 3:10, Pe2 3:14; Rev 3:3
John Gill
21:34 And take heed to yourselves,.... To your souls and bodies, to your lives and conversations; be upon your watch and guard:
lest your hearts be overcharged with surfeiting and drunkenness; with excessive eating and drinking; for these, as they oppress and burden the stomach, and disorder the body, so they stupefy the senses, and make the mind dull and heavy, and unfit for spiritual and religious exercises; such as reading, meditation, and prayer:
and cares of this life; concealing food and clothing, what you shall eat or drink, or wherewith ye shall be clothed; all such anxious and worldly cares, being that to the soul, as intemperance is to the body; for there is such a thing as being inebriated with the world, as well as with wine:
and so that day come upon you unawares; the day of Jerusalem's destruction; and this suggests, that such would be the carnality and security of some persons, and so they would be surprised with ruin at once; see Lk 17:26.
John Wesley
21:34 Take heed, lest at any time your hearts be overloaded with gluttony and drunkenness - And was there need to warn the apostles themselves against such sins as these? Then surely there is reason to warn even strong Christians against the very grossest sins. Neither are we wise, if we think ourselves out of the reach of any sin: and so that day - Of judgment or of death, come upon you, even you that are not of this world - Unawares. Mt 24:42; Mk 13:33; Lk 12:35.
Robert Jamieson, A. R. Fausset and David Brown
21:34 surfeiting, and drunkenness--All animal excesses, quenching spirituality.
cares of this life--(See on Mk 4:7; Mk 4:19).
21:3521:35: զի իբրեւ զորոգա՛յթ հասանիցէ ՚ի վերայ ամենեցուն որ բնակեալ են ընդ ամենայն երեսս երկրի։
35 որովհետեւ այդ օրը որոգայթի նման պիտի հասնի այն ամենքի վրայ, որոնք բնակւում են երկրագնդի ամբողջ երեսին:
35 Վասն զի բոլոր երկրին երեսը բնակողներուն ամենուն վրայ որոգայթի մը պէս պիտի հասնի։
զի իբրեւ զորոգայթ հասանիցէ ի վերայ ամենեցուն որ բնակեալ են ընդ ամենայն երեսս երկրի:

21:35: զի իբրեւ զորոգա՛յթ հասանիցէ ՚ի վերայ ամենեցուն որ բնակեալ են ընդ ամենայն երեսս երկրի։
35 որովհետեւ այդ օրը որոգայթի նման պիտի հասնի այն ամենքի վրայ, որոնք բնակւում են երկրագնդի ամբողջ երեսին:
35 Վասն զի բոլոր երկրին երեսը բնակողներուն ամենուն վրայ որոգայթի մը պէս պիտի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
21:3535: ибо он, как сеть, найдет на всех живущих по всему лицу земному;
21:35  ὡς παγὶς. ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς.
21:35. ὡς (as) παγίς: (a-trap) ἐπεισελεύσεται ( it-shall-come-into-upon ) γὰρ (therefore) ἐπὶ ( upon ) πάντας ( to-all ) τοὺς ( to-the-ones ) καθημένους ( to-sitting-down ) ἐπὶ ( upon ) πρόσωπον (to-looked-toward) πάσης (of-all) τῆς ( of-the-one ) γῆς . ( of-a-soil )
21:35. tamquam laqueus enim superveniet in omnes qui sedent super faciem omnis terraeFor as a snare shall it come upon all that sit upon the face of the whole earth.
35. for shall it come upon all them that dwell on the face of all the earth.
For as a snare shall it come on all them that dwell on the face of the whole earth:

35: ибо он, как сеть, найдет на всех живущих по всему лицу земному;
21:35  ὡς παγὶς. ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς.
21:35. tamquam laqueus enim superveniet in omnes qui sedent super faciem omnis terrae
For as a snare shall it come upon all that sit upon the face of the whole earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:35: The face of the whole earth - Or, of this whole land. The land of Judea, on which these heavy judgments were to fall. See Luk 21:25; see also Luk 2:1.
Albert Barnes: Notes on the Bible - 1834
21:35
As a snare - In Matthew and Mark Jesus compares the suddenness with which these calamities would come to the deluge coming in the days of Noah. Here he likens it to a snare. Birds are caught by a snare or net. It is sprung on them quickly, and when they are not expecting it. So, says he, shall these troubles come upon Judea. The figure is often used to denote the suddenness of calamities, Psa 69:22; Rom 11:9; Psa 124:7; Isa 24:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:35: as: Psa 11:6; Ecc 9:12; Isa 24:17, Isa 24:18; Jer 48:43, Jer 48:44; Rev 16:15
dwell: Luk 17:37; Gen 7:4; Act 17:26
of the whole earth: Or, "of this whole land; the land of Judea, on which these heavy judgments were to fall.
Geneva 1599
21:35 For as a snare shall it come (h) on all them that dwell on the face of the whole earth.
(h) On all men wherever they may be.
John Gill
21:35 For as a snare shall it come,.... In which a bird is suddenly taken, and cannot get out again; the Persic version renders it, "as lightning and the splendour of the sun"; which break out at once, and enlighten the whole earth; so the destruction of the Jewish nation should be sudden and unavoidable, and universal; for it should come
on all them that dwell upon the face of the whole earth: or land of Judea; and so it was, for not only Jerusalem, but all Judea, and Galilee, suffered in this desolation.
John Wesley
21:35 That sit - Careless and at ease.
21:3621:36: Արթո՛ւն կացէք այսուհետեւ, յամենայն ժամ աղօ՛թս արարէք, զի արժանի լինիջիք զերծանել յայնմ ամենայնէ որ լինելոց է, եւ կա՛լ առաջի Որդւոյ մարդոյ[1496]։ [1496] Ոմանք. Եւ յամենայն ժամ աղ՛՛... արժանի լինիցիք... յամենայնէ որ լինելոց է։
36 Արթո՛ւն կացէք այսուհետեւ, ամէն ժամ աղօ՛թք արէք, որպէսզի կարողանաք զերծ մնալ այն ամենից, որ լինելու է, եւ արժանի լինէք կանգնելու մարդու Որդու առաջ»:
36 Ուստի արթուն կեցէք ու ամէն ատեն աղօթք ըրէք, որ այս բոլոր նեղութիւններէն ազատիք եւ Որդին մարդոյ առջեւ կայնելու արժանի ըլլաք»։
Արթուն կացէք այսուհետեւ, յամենայն ժամ աղօթս արարէք, զի արժանի լինիջիք զերծանել յայնմ ամենայնէ որ լինելոց է, եւ կալ առաջի Որդւոյ մարդոյ:

21:36: Արթո՛ւն կացէք այսուհետեւ, յամենայն ժամ աղօ՛թս արարէք, զի արժանի լինիջիք զերծանել յայնմ ամենայնէ որ լինելոց է, եւ կա՛լ առաջի Որդւոյ մարդոյ[1496]։
[1496] Ոմանք. Եւ յամենայն ժամ աղ՛՛... արժանի լինիցիք... յամենայնէ որ լինելոց է։
36 Արթո՛ւն կացէք այսուհետեւ, ամէն ժամ աղօ՛թք արէք, որպէսզի կարողանաք զերծ մնալ այն ամենից, որ լինելու է, եւ արժանի լինէք կանգնելու մարդու Որդու առաջ»:
36 Ուստի արթուն կեցէք ու ամէն ատեն աղօթք ըրէք, որ այս բոլոր նեղութիւններէն ազատիք եւ Որդին մարդոյ առջեւ կայնելու արժանի ըլլաք»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3636: итак бодрствуйте на всякое время и молитесь, да сподобитесь избежать всех сих будущих [бедствий] и предстать пред Сына Человеческого.
21:36  ἀγρυπνεῖτε δὲ ἐν παντὶ καιρῶ δεόμενοι ἵνα κατισχύσητε ἐκφυγεῖν ταῦτα πάντα τὰ μέλλοντα γίνεσθαι, καὶ σταθῆναι ἔμπροσθεν τοῦ υἱοῦ τοῦ ἀνθρώπου.
21:36. ἀγρυπνεῖτε (Ye-should-field-sleep-unto) δὲ (moreover) ἐν (in) παντὶ (unto-all) καιρῷ (unto-a-time) δεόμενοι ( being-binded ) ἵνα (so) κατισχύσητε (ye-might-force-hold-down) ἐκφυγεῖν (to-have-had-fled-out) ταῦτα (to-the-ones-these) πάντα ( to-all ) τὰ (to-the-ones) μέλλοντα ( to-impending ) γίνεσθαι , ( to-become ,"καὶ (and) σταθῆναι (to-have-been-stood) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
21:36. vigilate itaque omni tempore orantes ut digni habeamini fugere ista omnia quae futura sunt et stare ante Filium hominisWatch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come and to stand before the Son of man.
36. But watch ye at every season, making supplication, that ye may prevail to escape all these things that shall come to pass, and to stand before the Son of man.
Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man:

36: итак бодрствуйте на всякое время и молитесь, да сподобитесь избежать всех сих будущих [бедствий] и предстать пред Сына Человеческого.
21:36  ἀγρυπνεῖτε δὲ ἐν παντὶ καιρῶ δεόμενοι ἵνα κατισχύσητε ἐκφυγεῖν ταῦτα πάντα τὰ μέλλοντα γίνεσθαι, καὶ σταθῆναι ἔμπροσθεν τοῦ υἱοῦ τοῦ ἀνθρώπου.
21:36. vigilate itaque omni tempore orantes ut digni habeamini fugere ista omnia quae futura sunt et stare ante Filium hominis
Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come and to stand before the Son of man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:36: Watch ye therefore, and pray always - Perhaps we should connect ες παντι καιρῳ, continually, with αγρυπνειτε, watch, as it appears to be the most natural order. Indeed the word continually belongs equally to both watch and pray; and no man is safe, at any time, who does not attend to this advice as literally as possible.
That shall come to pass - That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses.
To stand before the Son of man - To be acquitted, and to be condemned, are expressed, in Rom 14:4, by standing and falling. Those who were faithful to the grace they had received were not only not destroyed in the destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man - to minister salvation in his name.
Albert Barnes: Notes on the Bible - 1834
21:36
To stand before the Son of man - These approaching calamities are represented as the "coming of the Son of man" to judge Jerusalem for its crimes. Its inhabitants were so wicked that they were not worthy to stand before him and would be condemned, and the city would be overthrown. To "stand before him" here denotes approbation, acquittal, favor, and is equivalent to saying that "they" would be free from these calamities, while they should come upon others. See Rom 14:4; Psa 1:5; Psa 130:3; Rev 6:17. Perhaps, also, there is a reference here to the day of judgment. See the notes at mat 24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:36: Watch: Luk 12:37-40; Mat 24:42, Mat 25:13, Mat 26:41; Mar 13:33, Mar 13:37; Co1 16:13; Ti2 4:5; Pe1 4:7, Pe1 5:8
pray: Luk 18:1; Job 27:10; Act 10:2; Eph 6:18, Eph 6:19; Col 4:2; Th1 5:17
accounted: Luk 20:35; Th2 1:5, Th2 1:6
stand: Psa 1:5; Mal 3:2; Eph 6:13, Eph 6:14; Jo1 2:28; Jde 1:24
Geneva 1599
21:36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to (i) stand before the Son of man.
(i) You will appear before him in a condition such that you will abide the presence and sentence of the Judge without fear.
John Gill
21:36 Watch ye therefore, and pray always,.... Watch against every sin, snare, and temptation; particularly, against the above things, surfeiting, drunkenness, and worldly cares; pray continually, for fresh supplies of grace:
that ye may be counted worthy; not for watchfulness and prayer, but through the grace and goodness of God:
to escape all these things that shall come to pass; the dreadful miseries and distress, that shall come upon the Jews:
and to stand before the Son of man; with intrepidity, confidence, and pleasure; and meet him at his coming in this way, with joy and comfort; and likewise at death, and at judgment; see 1Jn 2:28.
John Wesley
21:36 Watch ye therefore - This is the general conclusion of all that precedes. That ye may be counted worthy - This word sometimes signifies an honour conferred on a person, as when the apostles are said to be counted worthy to suffer shame for Christ, Acts 5:41. Sometimes meet or becoming: as when John the Baptist exhorts, to bring fruits worthy of repentance, Lk 3:8. And so to be counted worthy to escape, is to have the honour of it, and to be fitted or prepared for it. To stand - With joy and triumph: not to fall before him as his enemies.
Robert Jamieson, A. R. Fausset and David Brown
21:36 Watch . . . pray, &c.--the two great duties which in prospect of trial are constantly enjoined. These warnings, suggested by the need of preparedness for the tremendous calamities approaching, and the total wreck of the existing state of things, are the general improvement of the whole discourse, carrying the mind forward to Judgment and Vengeance of another kind and on a grander and more awful scale--not ecclesiastical or political but personal, not temporal but eternal--when all safety and blessedness will be found to lie in being able to "STAND BEFORE THE SON OF MAN" in the glory of His personal appearing.
21:3721:37: Եւ ՚ի տուէ ՚ի տաճարին ուսուցանէր, եւ զգիշերս ելեալ ագանէ՛ր ՚ի լերինն՝ որ կոչէր Ձիթենեաց։
37 Եւ ցերեկը ուսուցանում էր տաճարի մէջ, իսկ գիշերները ելնում էր, մնում այն լերան վրայ, որը կոչւում էր Ձիթենեաց:
37 Յիսուս ցորեկները տաճարին մէջ կը սորվեցնէր. իսկ գիշերները կ’ելլէր Ձիթենեաց ըսուած լեռը կը կենար։
Եւ ի տուէ ի տաճարին ուսուցանէր, եւ զգիշերս ելեալ ագանէր ի լերինն որ կոչէր Ձիթենեաց:

21:37: Եւ ՚ի տուէ ՚ի տաճարին ուսուցանէր, եւ զգիշերս ելեալ ագանէ՛ր ՚ի լերինն՝ որ կոչէր Ձիթենեաց։
37 Եւ ցերեկը ուսուցանում էր տաճարի մէջ, իսկ գիշերները ելնում էր, մնում այն լերան վրայ, որը կոչւում էր Ձիթենեաց:
37 Յիսուս ցորեկները տաճարին մէջ կը սորվեցնէր. իսկ գիշերները կ’ելլէր Ձիթենեաց ըսուած լեռը կը կենար։
zohrab-1805▾ eastern-1994▾ western am▾
21:3737: Днем Он учил в храме, а ночи, выходя, проводил на горе, называемой Елеонскою.
21:37  ἦν δὲ τὰς ἡμέρας ἐν τῶ ἱερῶ διδάσκων, τὰς δὲ νύκτας ἐξερχόμενος ηὐλίζετο εἰς τὸ ὄρος τὸ καλούμενον ἐλαιῶν·
21:37. Ἦν (It-was) δὲ (moreover) τὰς (to-the-ones) ἡμέρας (to-days) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) διδάσκων, (teaching,"τὰς (to-the-ones) δὲ (moreover) νύκτας (to-nights) ἐξερχόμενος ( coming-out ) ηὐλίζετο ( it-was-channeling-to ) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) τὸ (to-the-one) καλούμενον (to-being-called-unto) Ἐλαιῶν: (of-olivings-unto)
21:37. erat autem diebus docens in templo noctibus vero exiens morabatur in monte qui vocatur OlivetiAnd in the daytime, he was teaching in the temple: but at night going out, he abode in the mount that is called Olivet.
37. And every day he was teaching in the temple; and every night he went out, and lodged in the mount that is called of Olives.
And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called [the mount] of Olives:

37: Днем Он учил в храме, а ночи, выходя, проводил на горе, называемой Елеонскою.
21:37  ἦν δὲ τὰς ἡμέρας ἐν τῶ ἱερῶ διδάσκων, τὰς δὲ νύκτας ἐξερχόμενος ηὐλίζετο εἰς τὸ ὄρος τὸ καλούμενον ἐλαιῶν·
21:37. erat autem diebus docens in templo noctibus vero exiens morabatur in monte qui vocatur Oliveti
And in the daytime, he was teaching in the temple: but at night going out, he abode in the mount that is called Olivet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
37-38: Здесь дается общее обозрение деятельности Христа в последнее время Его жизни. Господь продолжал днем, не боясь врагов, выступать в храме как учитель, а на ночь удалялся на гору Елеон (ср. Мк XI, 19).
Adam Clarke: Commentary on the Bible - 1831
21:37: And in the day time - Or, every day - τας ἡμερας. This probably relates to the four last days of his life already mentioned.
Abode in the mount - He taught all day in the temple, and withdrew every evening, and lodged in Bethany; a town at the foot, or on the declivity of the mount of Olives. See the note on Mat 21:17.
Albert Barnes: Notes on the Bible - 1834
21:37: See the notes at Mat 21:17.
Came early in the morning - He returned early from the Mount of Olives, and taught in the temple. Our Saviour did not waste his mornings in idleness or sleep. He rose early and repaired to the temple. The people, also, flocked to the sanctuary to hear him. This example is at once an encouragement to early rising and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion in unnecessary sleep; and it shows the propriety, where it can be done, of assembling early in the morning for prayer and the worship of God. Early prayer-meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. The whole example of Jesus goes to show the importance of beginning the day with God, and of lifting up the heart to him for direction, for the supply of our wants, and for preservation from temptation, before the mind is engrossed by the cares, and distracted by the perplexities, and led away by the temptations of this life. Commencing the day with God is like arresting evil at the fountain; prayer at any other time, without this, is an attempt to arrest it when it has swollen to a stream and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendency in the morning, and it will be likely to have it also at noonday and at evening.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:37: the day time: Luk 22:39; Mat 21:17; Mar 11:12; Joh 12:1
mount: Luk 19:37; Zac 14:4; Mat 26:30; Act 1:12
John Gill
21:37 And in the day time he was teaching in the temple,.... That is, Jesus, as the Persic version expresses it; his constant method every day, till the feast of passover came, was to go up to the temple, and there openly and freely preach the Gospel to the people, who resorted thither in great numbers, for that purpose:
and at night he went out; of the temple, and out of the city:
and abode in the mount that is called the Mount of Olives; very likely to pray, both for himself and for his disciples, his time with them being short.
John Wesley
21:37 Now by day - In the day time, he was teaching in the temple - This shows how our Lord employed his time after coming to Jerusalem: but it is not said, he was this day in the temple, and next morning the people came. It does not therefore by any means imply, that he came any more after this into the temple.
Robert Jamieson, A. R. Fausset and David Brown
21:37 in the daytime--of this His last week.
abode in the mount--that is, at Bethany (Mt 21:17).
21:3821:38: Եւ ամենայն ժողովուրդն կանխէր ընդ առաւօտս առ նա ՚ի տաճարն լսել ՚ի նմանէ[1497]։ վջ [1497] Ոմանք. Ընդ առաւօտն առ նա։
38 Եւ ամբողջ ժողովուրդը առաւօտները վաղ շտապում էր նրա մօտ՝ տաճարում նրան լսելու համար:
38 Բոլոր ժողովուրդը առտուն կանուխ իրեն կ’երթային տաճարը՝ իր խօսքերը լսելու։
Եւ ամենայն ժողովուրդն կանխէր ընդ առաւօտս առ նա ի տաճարն լսել ի նմանէ:

21:38: Եւ ամենայն ժողովուրդն կանխէր ընդ առաւօտս առ նա ՚ի տաճարն լսել ՚ի նմանէ[1497]։ վջ
[1497] Ոմանք. Ընդ առաւօտն առ նա։
38 Եւ ամբողջ ժողովուրդը առաւօտները վաղ շտապում էր նրա մօտ՝ տաճարում նրան լսելու համար:
38 Բոլոր ժողովուրդը առտուն կանուխ իրեն կ’երթային տաճարը՝ իր խօսքերը լսելու։
zohrab-1805▾ eastern-1994▾ western am▾
21:3838: И весь народ с утра приходил к Нему в храм слушать Его.
21:38  καὶ πᾶς ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν ἐν τῶ ἱερῶ ἀκούειν αὐτοῦ.
21:38. καὶ (And) πᾶς (all) ὁ (the-one) λαὸς (a-people) ὤρθριζεν (it-was-ruddy-jutting-to) πρὸς (toward) αὐτὸν (to-it) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) ἀκούειν (to-hear) αὐτοῦ. (of-it)
21:38. et omnis populus manicabat ad eum in templo audire eumAnd all the people came early in the morning to him in the temple, to hear him.
38. And all the people came early in the morning to him in the temple, to hear him.
And all the people came early in the morning to him in the temple, for to hear him:

38: И весь народ с утра приходил к Нему в храм слушать Его.
21:38  καὶ πᾶς ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν ἐν τῶ ἱερῶ ἀκούειν αὐτοῦ.
21:38. et omnis populus manicabat ad eum in templo audire eum
And all the people came early in the morning to him in the temple, to hear him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:38: The people came early - He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matthew 24 at the end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:38: Joh 8:1, Joh 8:2
John Gill
21:38 And all the people came early in the morning,.... Not all the people in Jerusalem, every inhabitant of the city; this word "all", is often to be taken with a restriction, and here it designs a large number; the Persic version renders it, "vast multitudes": these, some out of curiosity, and others from a real love to him, and his ministry, rose betimes, and came early,
to him in the temple, to hear him; which is said, in commendation of Christ's hearers, and is worthy of imitation; as the former verse is a commendation of the preacher, in his constancy and diligence in his work, and following it with his prayers.
John Wesley
21:38 And all the people came early in the morning to hear him - How much happier were his disciples in these early lectures, than the slumbers of the morning could have made them on their beds! Let us not scruple to deny ourselves the indulgence of unnecessary sleep, that we may morning after morning place ourselves at his feet, receiving the instructions of his word, and seeking those of his Spirit.