Ղուկաս / Luke - 7 |

Text:
< PreviousՂուկաս - 7 Luke - 7Next >


tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles--the curing of one at a distance, and that was the centurion's servant (ver. 1-10), and the raising of one to life that was dead, the widow's son at Nain, ver. 11-18. II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (ver. 19-23), to which he adds an honourable testimony concerning John, and a just reproof to the men of that generation for the contempt they put upon him and his doctrine, ver. 24-35. III. Christ comforting a poor penitent that applied herself to him, all in tears of godly sorrow for sin, assuring her that her sins were pardoned, and justifying himself in the favour he showed her against the cavils of a proud Pharisee, ver. 36-50.
Adam Clarke: Commentary on the Bible - 1831
Christ heals the servant of a centurion, who is commended for his faith, Luk 7:1-10. Raises a widow's son to life at Nain, Luk 7:11-17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, Luk 7:18-23. Christ's character of John, Luk 7:24-30. The obstinate blindness and capriciousness of the Jews, Luk 7:31-35. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, Luk 7:36-38. The Pharisee is offended, Luk 7:39. Our Lord reproves him by a parable, and vindicates the woman, Luk 7:40-46; and pronounces her sins forgiven, Luk 7:47-50.
Albert Barnes: Notes on the Bible - 1834
7:0: Luk 7:1-10. See the notes at Mat 8:5-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 7:1, Christ finds a greater faith in the centurion, a Gentile than in any of the Jews; Luk 7:10, heals his servant, being absent; Luk 7:11, raises from death the widow's son at Nain; Luk 7:18, answers John's messengers with the declaration of his miracles; Luk 7:24, testifies to the people what opinion he held of John; Luk 7:31, inveighs against the Jews, who with neither the manners of John nor of Jesus could be won; Luk 7:36, and suffering his feet to be washed and anointed by a woman who was a sinner, he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.
7:17:1: Եւ իբրեւ կատարեաց զամենայն բանս իւր ՚ի լսելիս ժողովրդեանն, եմո՛ւտ ՚ի Կափառնաում[1130]։ [1130] Ոսկան. Եւ եղեւ իբրեւ կատ՛՛։ Ոմանք. Զամենայն զբանս իւր։ Յօրինակին. ՚Ի Կապփառնաում։
1 Եւ երբ Յիսուս վերջացրեց իր բոլոր խօսքերը, եւ ժողովուրդը նրան լսեց, Կափառնայում մտաւ:
7 Երբ իր բոլոր խօսքերը ժողովուրդին ականջներուն խօսիլը լմնցուց, մտաւ Կափառնայում։
Եւ իբրեւ կատարեաց զամենայն բանս իւր ի լսելիս ժողովրդեանն, եմուտ ի Կափառնայում:

7:1: Եւ իբրեւ կատարեաց զամենայն բանս իւր ՚ի լսելիս ժողովրդեանն, եմո՛ւտ ՚ի Կափառնաում[1130]։
[1130] Ոսկան. Եւ եղեւ իբրեւ կատ՛՛։ Ոմանք. Զամենայն զբանս իւր։ Յօրինակին. ՚Ի Կապփառնաում։
1 Եւ երբ Յիսուս վերջացրեց իր բոլոր խօսքերը, եւ ժողովուրդը նրան լսեց, Կափառնայում մտաւ:
7 Երբ իր բոլոր խօսքերը ժողովուրդին ականջներուն խօսիլը լմնցուց, մտաւ Կափառնայում։
zohrab-1805▾ eastern-1994▾ western am▾
7:11: Когда Он окончил все слова Свои к слушавшему народу, то вошел в Капернаум.
7:1  ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς καφαρναούμ.
7:1. Ἐπειδὴ (Upon-if-then) ἐπλήρωσεν (it-en-filled) πάντα ( to-all ) τὰ (to-the-ones) ῥήματα (to-utterings-to) αὐτοῦ (of-it) εἰς (into) τὰς (to-the-ones) ἀκοὰς (to-hearings) τοῦ (of-the-one) λαοῦ, (of-a-people,"εἰσῆλθεν (it-had-came-into) εἰς (into) Καφαρναούμ. (to-a-Kafarnaoum)
7:1. cum autem implesset omnia verba sua in aures plebis intravit CapharnaumAnd when he had finished all his words in the hearing of the people, he entered into Capharnaum.
1. After he had ended all his sayings in the ears of the people, he entered into Capernaum.
Now when he had ended all his sayings in the audience of the people, he entered into Capernaum:

1: Когда Он окончил все слова Свои к слушавшему народу, то вошел в Капернаум.
7:1  ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς καφαρναούμ.
7:1. cum autem implesset omnia verba sua in aures plebis intravit Capharnaum
And when he had finished all his words in the hearing of the people, he entered into Capharnaum.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: О исцелении раба Капернаумского сотника ев. Лука говорит с большею обстоятельностью, чем ев. Матфей (VII, 5-13). - Он послал к Нему иудейских старейшин. У ев. Матфея сотник сам "подошел". Очевидно, что Матфей счел излишним сказать о предварительном посольстве иудейских старейшин и о втором посольстве, состоявшем из друзей сотника, тогда как ев. Лука, сообщающий о том и другом, опускает сообщение о том, как сотник - вероятно, уже пред самым прибытием Христа к его дому - сам вышел к Нему навстречу, повторяя слова своих друзей. - Построил нам синагогу - (конечно, на собственные средства). К этому выражению нужно добавить слово сам, потому что в греч. тексте здесь стоит слово autoV (5: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick.

Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Matt. viii. 5, &c. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (v. 3), and afterwards some other friends, v. 6. But it is a rule that we are said to do that which we do by another--Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him (Matt. viii. 13), As thou hast believed, so be it done unto thee.

This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, v. 1. What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, John xviii. 20. Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Matt. xi. 23. Now observe,

I. The centurion's servant that was sick was dear to his master, v. 2. It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master's esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort.

II. The master, when he heard of Jesus, was for making application to him, v. 3. Masters ought to take particular care of their servants when they are sick, and not to neglect them then. This centurion begged that Christ would come and heal his servant. We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician.

III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam.

IV. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly (v. 4), were very urgent with him, pleading for the centurion that which he would never have pleaded for himself, that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit (Matt. viii. 8), but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth. But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, v. 5. They thought there needed as much with Christ as there did with them to remove the prejudices against him as a Gentile, a Roman, and an officer of the army, and therefore mention this, 1. That he was well-affected to the people of the Jews: He loveth our nation (which few of the Gentile did). Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. Note, Even conquerors, and those in power, ought to keep up an affection for the conquered, and those they have power over. 2. That he was well-affected to their worship: He built them a new synagogue at Capernaum, finding that what they had was either gone to decay or not large enough to contain the people, and that the inhabitants were not of ability to build one for themselves. Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God, and his desire, like that of Darius, to have an interest in the prayers of God's Israel, Ezra vi. 10. This centurion built a synagogue at his own proper costs and charges, and probably employed his soldiers that were in garrison there in the building, to keep them from idleness. Note, Building places of meeting for religious worship is a very good work, is an instance of love to God and his people; and those who do good works of that kind are worthy of double honour.

V. Jesus Christ was very ready to show kindness to the centurion. He presently went with them (v. 6), though he was a Gentile; for is he the Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom. iii. 29. The centurion did not think himself worthy to visit Christ (v. 7), yet Christ thought him worthy to be visited by him; for those that humble themselves shall be exalted.

VI. The centurion, when he heard that Christ was doing him the honour to come to his house, gave further proofs both of his humility and of his faith. Thus the graces of the saints are quickened by Christ's approaches towards them. When he was now not far from the house, and the centurion had notice of it, instead of setting his house in order for his reception, he sends friends to meet him with fresh expressions, 1. Of his humility: "Lord, trouble not thyself, for I am unworthy of such an honour, because I am a Gentile." This bespeaks not only his low thoughts of himself notwithstanding the greatness of his figure; but his high thoughts of Christ, notwithstanding the meanness of his figure in the world. He knew how to honour a prophet of God, though he was despised and rejected of men. 2. Of his faith: "Lord, trouble not thyself, for I know there is no occasion; thou canst cure my servant without coming under my roof, by that almighty power from which no thought can be withholden. Say, in a word, and my servant shall be healed:" so far was this centurion from Namaan's fancy, that he should come to him, and stand, and strike his hand over the patient, and so recover him, 2 Kings v. 11. He illustrates this faith of his by a comparison taken from his own profession, and is confident that Christ can as easily command away the distemper as he can command any of his soldiers, can as easily send an angel with commission to cure this servant of his as he can send a soldier on an errand, v. 8. Christ has a sovereign power over all the creatures and all their actions, and can change the course of nature as he pleases, can rectify its disorders and repair its decays in human bodies; for all power is given to him.

VII. Our Lord Jesus was wonderfully well pleased with the faith of the centurion, and the more surprised at it because he was a Gentile; and, the centurion's faith having thus honoured Christ, see how he honoured it (v. 9): He turned him about, as one amazed, and said to the people that followed him, I have not found so great faith, no not in Israel. Note, Christ will have those that follow him to observe and take notice of the great examples of faith that are sometimes set before them--especially when any such are found among those that do not follow Christ so closely as they do in profession--that we may be shamed by the strength of their faith out of the weakness and waverings of ours.

VIII. The cure was presently and perfectly wrought (v. 10). They that were sent knew they had their errand, and therefore went back, and found the servant well, and under no remains at all of his distemper. Christ will take cognizance of the distressed case of poor servants, and be ready to relieve them; for there is no respect of persons with him. Nor are the Gentiles excluded from the benefit of his grace; nay, this was a specimen of that much greater faith which would be found among the Gentiles, when the gospel should be published, than among the Jews.
Albert Barnes: Notes on the Bible - 1834
7:1: In the audience of the people - In the hearing of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: when: Mat 7:28, Mat 7:29
he entered: Mat 8:5-13
Geneva 1599
7:1 Now (1) when he had ended all his sayings in the audience of the people, he entered into Capernaum.
(1) Christ admonishes the Jews that for their obstinacy and rebellion he will go to the Gentiles, by setting before them the example of the centurion.
John Gill
7:1 Now when he had ended all his sayings,.... That is, when Jesus, as the Persic version expresses it, had finished all the above sayings, doctrines, and instructions; not all that he had to say, for he said many things after this:
in the audience of the people; of the common people, the multitude besides the disciples; and that openly, and publicly, and with a loud and clear voice, that all might hear:
he entered into Capernaum; Jesus entered, as the Syriac version reads, into his own city, and where he had been before, and wrought miracles.
John Wesley
7:1 Mt 8:5.
7:27:2: Հարիւրապետի՛ ուրումն ծառայ՝ չարաչա՛ր հիւանդացեալ՝ մե՛րձ էր ՚ի վախճանել, որ էր նմա պատուական։
2 Այնտեղ մի հարիւրապետի ծառայ, որ շատ սիրելի էր նրա համար, ծանր հիւանդացել էր եւ մեռնելու մօտ էր:
2 Հարիւրապետի մը ծառան, որ սիրելի էր իրեն, հիւանդացած, մօտ էր մեռնելու։
Հարիւրապետի ուրումն ծառայ չարաչար հիւանդացեալ` մերձ էր ի վախճանել, որ էր նմա պատուական:

7:2: Հարիւրապետի՛ ուրումն ծառայ՝ չարաչա՛ր հիւանդացեալ՝ մե՛րձ էր ՚ի վախճանել, որ էր նմա պատուական։
2 Այնտեղ մի հարիւրապետի ծառայ, որ շատ սիրելի էր նրա համար, ծանր հիւանդացել էր եւ մեռնելու մօտ էր:
2 Հարիւրապետի մը ծառան, որ սիրելի էր իրեն, հիւանդացած, մօտ էր մեռնելու։
zohrab-1805▾ eastern-1994▾ western am▾
7:22: У одного сотника слуга, которым он дорожил, был болен при смерти.
7:2  ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾶν, ὃς ἦν αὐτῶ ἔντιμος.
7:2. Ἑκατοντάρχου (Of-a-firster-of-hundred) δέ (moreover) τινος (of-a-one,"δοῦλος (a-bondee) κακῶς (unto-disrupted) ἔχων (holding) ἤμελλεν (it-was-impending) τελευτᾷν, (to-finish-of-unto,"ὃς (which) ἦν (it-was) αὐτῷ (unto-it) ἔντιμος. (valued-in)
7:2. centurionis autem cuiusdam servus male habens erat moriturus qui illi erat pretiosusAnd the servant of a certain centurion who was dear to him, being sick, was ready to die.
2. And a certain centurion’s servant, who was dear unto him, was sick and at the point of death.
And a certain centurion' s servant, who was dear unto him, was sick, and ready to die:

2: У одного сотника слуга, которым он дорожил, был болен при смерти.
7:2  ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾶν, ὃς ἦν αὐτῶ ἔντιμος.
7:2. centurionis autem cuiusdam servus male habens erat moriturus qui illi erat pretiosus
And the servant of a certain centurion who was dear to him, being sick, was ready to die.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:2: A certain centurion's servant - See this miracle explained on Mat 8:5-13 (note).
Albert Barnes: Notes on the Bible - 1834
7:2: Who was dear unto him - That is, he was valuable, trusty, and honored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: centurion's: Luk 23:47; Mat 27:54; Act 10:1, Act 22:26, Act 23:17, Act 27:1, Act 27:3, Act 27:43
who: Gen 24:2-14, Gen 24:27, Gen 24:35-49, Gen 35:8, Gen 39:4-6; Kg2 5:2, Kg2 5:3; Job 31:5; Pro 29:21; Act 10:7; Col 3:22-25, Col 4:1
was sick: Luk 8:42; Joh 4:46, Joh 4:47, Joh 11:2, Joh 11:3
John Gill
7:2 And a certain centurion's servant,.... The same that Matthew makes mention of, Mt 8:5; see Gill on Mt 8:5. See Gill on Mt 8:6.
who was dear unto him; to the centurion, being an honest, upright, faithful, and obliging servant; as Tabi was to Rabban Gamaliel, of whom his master said (l),
"Tabi my servant, is not as other servants, , "he is upright".''
was sick: of a palsy; see Mt 8:6,
and ready to die; in all appearance his case was desperate, and there was no help for him by any human means, which makes the following cure, the more remarkable.
(l) T. Bab. Beracot, fol. 16. 2.
7:37:3: Իբրեւ լուաւ զՅիսուսէ, առաքեաց զծերսն ՚ի Հրեից, աղաչել զնա՝ զի եկեսցէ ապրեցուսցէ՛ զծառայն նորա[1131]։ [1131] Ոմանք. Եւ իբրեւ լուաւ զՅիսուսէ՝ առաքեաց զծերս Հրէից, աղաչէր զնա, զի ե՛՛։
3 Երբ լսեց Յիսուսի մասին, հրեաներից աւագներին ուղարկեց, որ աղաչեն նրան, որպէսզի գայ եւ բժշկի իր ծառային:
3 Երբ Յիսուսի մասին լսեց, Հրեաներէն քանի մը ծերեր ղրկելով՝ աղաչեց անոր որ գայ իր ծառան ապրեցնէ։
Իբրեւ լուաւ զՅիսուսէ, առաքեաց զծերսն ի Հրէից, աղաչել զնա զի եկեսցէ ապրեցուսցէ զծառայն նորա:

7:3: Իբրեւ լուաւ զՅիսուսէ, առաքեաց զծերսն ՚ի Հրեից, աղաչել զնա՝ զի եկեսցէ ապրեցուսցէ՛ զծառայն նորա[1131]։
[1131] Ոմանք. Եւ իբրեւ լուաւ զՅիսուսէ՝ առաքեաց զծերս Հրէից, աղաչէր զնա, զի ե՛՛։
3 Երբ լսեց Յիսուսի մասին, հրեաներից աւագներին ուղարկեց, որ աղաչեն նրան, որպէսզի գայ եւ բժշկի իր ծառային:
3 Երբ Յիսուսի մասին լսեց, Հրեաներէն քանի մը ծերեր ղրկելով՝ աղաչեց անոր որ գայ իր ծառան ապրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: Услышав об Иисусе, он послал к Нему Иудейских старейшин просить Его, чтобы пришел исцелить слугу его.
7:3  ἀκούσας δὲ περὶ τοῦ ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ.
7:3. ἀκούσας (Having-heard) δὲ (moreover) περὶ (about) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἀπέστειλεν (it-set-off) πρὸς (toward) αὐτὸν (to-it) πρεσβυτέρους ( to-more-eldered ) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ) ἐρωτῶν (entreating-unto) αὐτὸν (to-it) ὅπως (unto-which-whither) ἐλθὼν (having-had-came) διασώσῃ (it-might-have-saved-through) τὸν (to-the-one) δοῦλον (to-a-bondee) αυτοῦ. (of-it)
7:3. et cum audisset de Iesu misit ad eum seniores Iudaeorum rogans eum ut veniret et salvaret servum eiusAnd when he had heard of Jesus, he sent unto him the ancients of the Jews, desiring him to come and heal his servant.
3. And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant.
And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant:

3: Услышав об Иисусе, он послал к Нему Иудейских старейшин просить Его, чтобы пришел исцелить слугу его.
7:3  ἀκούσας δὲ περὶ τοῦ ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ.
7:3. et cum audisset de Iesu misit ad eum seniores Iudaeorum rogans eum ut veniret et salvaret servum eius
And when he had heard of Jesus, he sent unto him the ancients of the Jews, desiring him to come and heal his servant.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: Elders of the Jews - These were either magistrates in the place, or the elders of the synagogue which the centurion had built, Luk 7:5. He sent these, probably, because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is represented as coming to Christ himself; but it is a usual form of speech in all nations, to attribute the act to a person which is done not by himself, but by his authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Luk 8:41, Luk 9:38; Mat 8:5; Joh 4:47; Plm 1:10
John Gill
7:3 And when he heard of Jesus,.... That he was come, as the Ethiopic version adds, into the city of Capernaum; or of his miracles, which he had done there, and elsewhere:
he sent unto him the elders of the Jews: in whom he had an interest, judging himself, being a Gentile, very unworthy and unfit to go himself, and ask a favour of so great a person as Christ was, such was his modesty and humility. These elders he sent, were not the more ancient inhabitants of the city, called , "the elders of, or among the common people", as distinguished from , "the elders of the law", or those that were old in knowledge; of both which it is said by R. Simeon ben Achasia (m), that
"the elders of the common people, when they grow old, their knowledge fails in them, as it is said, Jn 12:20 but so it is not with the "elders of the law"; but when they grow old, their knowledge rests in them, as it is said, Job 12:12.''
But these were either some principal officers of the city, called the elders of the people elsewhere; particularly, who were members of the sanhedrim; for as elders, when they design the elders in Jerusalem, mean the great sanhedrim (n) there; so elders, in other places, intend the sanhedrim, consisting of twenty one persons, or the bench of three; and such were these, the centurion sent to Christ:
beseeching him that he would come and heal his servant: he besought him most earnestly by these messengers, that he would come to his house, and cure his servant of the palsy, by laying his hands on him, or commanding the distemper off, by a word speaking; or in what way he should think fit, for he made no doubt that he was able to heal him.
(m) Misn. Kenim, c. 3. sect. 6. (n) T. Hieros. Sota, fol. 23. 3.
John Wesley
7:3 Hearing of Jesus - Of his miracles, and of his arrival at Capernaum.
7:47:4: Եւ նոքա եկեալ առ Յիսուս՝ աղաչէին զնա ստէպ՝ եւ ասէին, թէ արժանի՛ է որում զշնորհս զայս առնես.
4 Եւ նրանք Յիսուսի մօտ գալով՝ թախանձագին աղաչում էին նրան եւ ասում. «Արժանի է նա, որին այս շնորհը պիտի անես,
4 Անոնք ալ եկան Յիսուսին եւ թախանձանքով կ’աղաչէին անոր ու կ’ըսէին թէ՝ «Անիկա արժանի է՝ որուն այս շնորհքը պիտի ընես,
Եւ նոքա եկեալ առ Յիսուս` աղաչէին զնա ստէպ եւ ասէին թէ` Արժանի է որում զշնորհս զայս առնես:

7:4: Եւ նոքա եկեալ առ Յիսուս՝ աղաչէին զնա ստէպ՝ եւ ասէին, թէ արժանի՛ է որում զշնորհս զայս առնես.
4 Եւ նրանք Յիսուսի մօտ գալով՝ թախանձագին աղաչում էին նրան եւ ասում. «Արժանի է նա, որին այս շնորհը պիտի անես,
4 Անոնք ալ եկան Յիսուսին եւ թախանձանքով կ’աղաչէին անոր ու կ’ըսէին թէ՝ «Անիկա արժանի է՝ որուն այս շնորհքը պիտի ընես,
zohrab-1805▾ eastern-1994▾ western am▾
7:44: И они, придя к Иисусу, просили Его убедительно, говоря: он достоин, чтобы Ты сделал для него это,
7:4  οἱ δὲ παραγενόμενοι πρὸς τὸν ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως, λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο,
7:4. οἱ (The-ones) δὲ (moreover) παραγενόμενοι ( having-had-became-beside ) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) παρεκάλουν (they-were-calling-beside-unto) αὐτὸν (to-it) σπουδαίως (unto-hasten-belonged) λέγοντες ( forthing ) ὅτι (to-which-a-one,"ἄξιός (Deem-belonged) ἐστιν (it-be) ᾧ (unto-which) παρέξῃ ( thou-shall-have-held-beside ,"τοῦτο, (to-the-one-this,"
7:4. at illi cum venissent ad Iesum rogabant eum sollicite dicentes ei quia dignus est ut hoc illi praestesAnd when they came to Jesus, they besought him earnestly, saying to him: He is worthy that thou shouldest do this for him.
4. And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him:
And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

4: И они, придя к Иисусу, просили Его убедительно, говоря: он достоин, чтобы Ты сделал для него это,
7:4  οἱ δὲ παραγενόμενοι πρὸς τὸν ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως, λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο,
7:4. at illi cum venissent ad Iesum rogabant eum sollicite dicentes ei quia dignus est ut hoc illi praestes
And when they came to Jesus, they besought him earnestly, saying to him: He is worthy that thou shouldest do this for him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:4: They besought him instantly - Urgently or earnestly.
He was worthy - The centurion. He had showed favor to the Jews, and it was not improper to show him a kindness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: worthy: Luk 7:6, Luk 7:7, Luk 20:35; Mat 10:11, Mat 10:13, Mat 10:37, Mat 10:38; Rev 3:4
John Gill
7:4 And when they came to Jesus,.... To that part of the city where he was; either at Peter's house, where he used to be when in this place; or rather it might be as he was passing along the streets, that they came up to him
they besought him instantly; or with great vehemence and importunity; very studiously and carefully they urged the case, and pressed him much to it:
saying, he was worthy for whom he should do this; or, "for whom thou shouldst do this", as the Vulgate Latin, Syriac, Persic, and Ethiopic versions read, and some copies; and which reading connects the words best. This speech of theirs savours of their "pharisaic" tenet and notion of merit, and is very different from the sense the poor centurion had of himself.
Robert Jamieson, A. R. Fausset and David Brown
7:4 CENTURION'S SERVANT HEALED. (Lk 7:1-10)
he was worthy--a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Eccles 7:1).
7:57:5: զի սիրէ՛ զազգս մեր, եւ զժողովրդանոցն՝ նա՛ շինեաց մեզ։
5 որովհետեւ նա սիրում է մեր ազգը եւ ժողովարանը նա՛ շինեց մեզ համար»:
5 Վասն զի մեր ազգը կը սիրէ ու ժողովարանը անիկա շինեց մեզի»։
Զի սիրէ զազգս մեր, եւ զժողովրդանոցն` նա շինեաց մեզ:

7:5: զի սիրէ՛ զազգս մեր, եւ զժողովրդանոցն՝ նա՛ շինեաց մեզ։
5 որովհետեւ նա սիրում է մեր ազգը եւ ժողովարանը նա՛ շինեց մեզ համար»:
5 Վասն զի մեր ազգը կը սիրէ ու ժողովարանը անիկա շինեց մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: ибо он любит народ наш и построил нам синагогу.
7:5  ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν.
7:5. ἀγαπᾷ (it-excesseth-off-unto) γὰρ (therefore) τὸ (to-the-one) ἔθνος (to-a-nation) ἡμῶν (of-us) καὶ (and) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) αὐτὸς (it) ᾠκοδόμησεν (it-house-built-unto) ἡμῖν. (unto-us)
7:5. diligit enim gentem nostram et synagogam ipse aedificavit nobisFor he loveth our nation: and he hath built us a synagogue.
5. for he loveth our nation, and himself built us our synagogue.
For he loveth our nation, and he hath built us a synagogue:

5: ибо он любит народ наш и построил нам синагогу.
7:5  ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν.
7:5. diligit enim gentem nostram et synagogam ipse aedificavit nobis
For he loveth our nation: and he hath built us a synagogue.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: He loveth our nation - He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: he loveth: Kg1 5:1; Ch2 2:11, Ch2 2:12; Gal 5:6; Jo1 3:14, Jo1 5:1-3
and: Ch1 29:3-9; Ezr 7:27, Ezr 7:28; Jo1 3:18, Jo1 3:19
John Gill
7:5 For he loveth our nation,.... The Jewish nation, which was Christ's nation, as well as theirs, he being a Jew; see Jn 18:35. This they mention as an argument to induce him to have a regard to the centurion, though he was a Gentile; since he was a friend of the Jews, and well affected and disposed to them, which was very rare: it was not common for the Gentiles to love the Jews, any more than the Jews the Gentiles; there was an hatred, yea, an enmity between them; but this man, very likely, was a proselyte to their religion, as the following instance seems to show:
and he hath built us a synagogue; at his own private charge, and by the assistance of his soldiers under him, whom he might employ in this work: sometimes a single person built a synagogue at his own expense, and gave it to the citizens; of which the Jews say, (o).
"if a man builds an house, and afterwards devotes it to a synagogue, it is as a synagogue.''
(o) Piske Harosh Megilia, c. 4. art. 1.
Robert Jamieson, A. R. Fausset and David Brown
7:5 loved our nation--Having found that "salvation was of the Jews," he loved them for it.
built, &c.--His love took this practical and appropriate form.
7:67:6: Եւ Յիսուս գնաց ընդ նոսա. իբրեւ ոչինչ կարի հեռի էր ՚ի տանէն, յղեա՛ց առ նա հարիւրապետն բարեկամս՝ եւ ասէ ցնա. Տէր՝ մի՛ ինչ աշխատ լինիր, զի չե՛մ բաւական եթէ ընդ յարկաւ իմով մտանիցես[1132]։ [1132] Ոմանք. Եւ իբրեւ ոչինչ։
6 Յիսուս գնաց նրանց հետ. երբ տնից շատ հեռու չէր, հարիւրապետը նրա մօտ բարեկամներ ուղարկեց՝ ասելով. «Տէ՛ր, նեղութիւն մի՛ կրիր, որովհետեւ արժանի չեմ, որ իմ յարկի տակ մտնես.
6 Յիսուս գնաց անոնց հետ ու երբ տան մօտեցան՝ հարիւրապետը քանի մը բարեկամներ ղրկեց ու ըսաւ անոր. «Տէ՛ր, մի՛ յոգնիր, վասն զի ես արժանի չեմ որ դուն իմ յարկիս տակ մտնես։
Եւ Յիսուս գնաց ընդ նոսա. իբրեւ ոչինչ կարի հեռի էր ի տանէն, յղեաց առ նա հարիւրապետն բարեկամս, եւ ասէ ցնա. Տէր, մի՛ ինչ աշխատ լինիր, զի չեմ բաւական եթէ ընդ յարկաւ իմով մտանիցես:

7:6: Եւ Յիսուս գնաց ընդ նոսա. իբրեւ ոչինչ կարի հեռի էր ՚ի տանէն, յղեա՛ց առ նա հարիւրապետն բարեկամս՝ եւ ասէ ցնա. Տէր՝ մի՛ ինչ աշխատ լինիր, զի չե՛մ բաւական եթէ ընդ յարկաւ իմով մտանիցես[1132]։
[1132] Ոմանք. Եւ իբրեւ ոչինչ։
6 Յիսուս գնաց նրանց հետ. երբ տնից շատ հեռու չէր, հարիւրապետը նրա մօտ բարեկամներ ուղարկեց՝ ասելով. «Տէ՛ր, նեղութիւն մի՛ կրիր, որովհետեւ արժանի չեմ, որ իմ յարկի տակ մտնես.
6 Յիսուս գնաց անոնց հետ ու երբ տան մօտեցան՝ հարիւրապետը քանի մը բարեկամներ ղրկեց ու ըսաւ անոր. «Տէ՛ր, մի՛ յոգնիր, վասն զի ես արժանի չեմ որ դուն իմ յարկիս տակ մտնես։
zohrab-1805▾ eastern-1994▾ western am▾
7:66: Иисус пошел с ними. И когда Он недалеко уже был от дома, сотник прислал к Нему друзей сказать Ему: не трудись, Господи! ибо я недостоин, чтобы Ты вошел под кров мой;
7:6  ὁ δὲ ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῶ, κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς·
7:6. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἐπορεύετο ( it-was-traversing-of ) σὺν (together) αὐτοῖς. (unto-them) ἤδη (Which-then) δὲ (moreover) αὐτοῦ (of-it) οὐ (not) μακρὰν (to-lengthed) ἀπέχοντος (of-holding-off) ἀπὸ (off) τῆς (of-the-one) οἰκίας (of-a-housing-unto) ἔπεμψεν (it-dispatched) φίλους ( to-cared ,"ὁ (the-one) ἑκατοντάρχης (a-firster-of-hundred,"λέγων (forthing) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"μὴ (lest) σκύλλου, (thou-should-be-flayed,"οὐ (not) γὰρ (therefore) ἱκανός (ampled) εἰμι (I-be) ἵνα (so) ὑπὸ (under) τὴν (to-the-one) στέγην (to-a-shielding) μου (of-me) εἰσέλθῃς: (thou-might-have-had-came-into)
7:6. Iesus autem ibat cum illis et cum iam non longe esset a domo misit ad eum centurio amicos dicens Domine noli vexari non enim dignus sum ut sub tectum meum intresAnd Jesus went with them. And when he was now not far from the house, the centurion sent his friends to him, saying: Lord, trouble not thyself; for I am not worthy that thou shouldst enter under my roof.
6. And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest come under my roof:
Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

6: Иисус пошел с ними. И когда Он недалеко уже был от дома, сотник прислал к Нему друзей сказать Ему: не трудись, Господи! ибо я недостоин, чтобы Ты вошел под кров мой;
7:6  ὁ δὲ ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῶ, κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς·
7:6. Iesus autem ibat cum illis et cum iam non longe esset a domo misit ad eum centurio amicos dicens Domine noli vexari non enim dignus sum ut sub tectum meum intres
And Jesus went with them. And when he was now not far from the house, the centurion sent his friends to him, saying: Lord, trouble not thyself; for I am not worthy that thou shouldst enter under my roof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Jesus: Mat 20:28; Mar 5:24; Act 10:38
trouble: Luk 8:49
for: Luk 7:4, Luk 5:8, Luk 15:19-21; Gen 32:10; Pro 29:23; Mat 3:11, Mat 5:26, Mat 5:27; Jam 4:6, Jam 4:10
John Gill
7:6 Then Jesus went with them,.... The elders of the Jews, towards the centurion's house, after hearing their request, and their reasons for it; and that without any reluctancy, he at once complied, made no hesitation, or difficulty about it, but went with them very freely:
and when he was now not far from the house; of the centurion, where his servant lay sick; he having some notice of his coming, and of his being near his house, in his great humility, and being conscious to himself of his unworthiness to have such a person under his roof, sent messengers to prevent him:
the centurion sent friends to him, saying unto him, Lord, trouble not thyself; or do not fatigue thyself by coming to the house, stop, go no further;
for I am not worthy that thou shouldst enter under my roof: he might know full well the law of the Jews, that it was not lawful for a Jew to go into the house of an uncircumcised Gentile; and though he might be a proselyte of righteousness, and so his house was free of entrance; yet considering his own meanness, and the greatness of Christ, who was become so famous for his doctrines and miracles, he thought it too great a stoop for Christ to come into his house, and too high a favour for him to enjoy.
7:77:7: Վասն որոյ եւ ո՛չ զանձն համարեցայ արժանի առ քեզ գալոյ. այլ ասա՛ բանիւ՝ եւ բժշկեսցի՛ մանուկս իմ։
7 դրա համար էլ ինձ արժանի չհամարեցի քեզ մօտ գալու. այլ՝ խօսքով ասա՛, եւ իմ ծառան կը բժշկուի.
7 Անոր համար ես ինքզինքս ալ արժանի չսեպեցի քեզի գալու, հապա խօսքով ըսէ եւ իմ ծառաս պիտի բժշկուի։
Վասն որոյ եւ ոչ զանձն համարեցայ արժանի առ քեզ գալոյ. այլ ասա բանիւ, եւ բժշկեսցի մանուկս իմ:

7:7: Վասն որոյ եւ ո՛չ զանձն համարեցայ արժանի առ քեզ գալոյ. այլ ասա՛ բանիւ՝ եւ բժշկեսցի՛ մանուկս իմ։
7 դրա համար էլ ինձ արժանի չհամարեցի քեզ մօտ գալու. այլ՝ խօսքով ասա՛, եւ իմ ծառան կը բժշկուի.
7 Անոր համար ես ինքզինքս ալ արժանի չսեպեցի քեզի գալու, հապա խօսքով ըսէ եւ իմ ծառաս պիտի բժշկուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:77: потому и себя самого не почел я достойным придти к Тебе; но скажи слово, и выздоровеет слуга мой.
7:7  διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου.
7:7. διὸ (through-which) οὐδὲ (not-moreover) ἐμαυτὸν (to-myself) ἠξίωσα (I-en-deem-belonged) πρὸς (toward) σὲ (to-THEE) ἐλθεῖν: (to-have-had-came,"ἀλλὰ (other) εἰπὲ (thou-should-have-had-said) λόγῳ, (unto-a-forthee) καὶ (and) ἰαθήτω (it-should-have-been-cured-unto) ὁ (the-one) παῖς (a-child) μου: (of-me)
7:7. propter quod et me ipsum non sum dignum arbitratus ut venirem ad te sed dic verbo et sanabitur puer meusFor which cause neither did I think myself worthy to come to thee: but say the word, and my servant shall be healed.
7. wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed.
Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed:

7: потому и себя самого не почел я достойным придти к Тебе; но скажи слово, и выздоровеет слуга мой.
7:7  διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου.
7:7. propter quod et me ipsum non sum dignum arbitratus ut venirem ad te sed dic verbo et sanabitur puer meus
For which cause neither did I think myself worthy to come to thee: but say the word, and my servant shall be healed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: but: Luk 4:36, Luk 5:13; Exo 15:26; Deu 32:39; Sa1 2:6; Psa 33:9, Psa 107:20; Mar 1:27
John Gill
7:7 Wherefore neither thought I myself worthy to come unto thee,.... In person; therefore he sent the elders of the Jews to him first, and now some of his friends, who delivered these words in his name:
but say in a word, and my servant shall be healed; speak but the word only, rebuke the distemper, command it off, and it will be gone; so great was his faith in the power of Christ.
7:87:8: Քանզի եւ ես ա՛յր մի եմ՝ կարգեալ ընդ իշխանութեամբ. ունիմ ընդ ինեւ զինուո՛րս. եւ ասեմ սմա. Ե՛րթ, եւ երթա՛յ. եւ այլում՝ թէ ե՛կ, եւ գայ. եւ ծառայի իմում՝ թէ արա՛ զայս, եւ առնէ՛։
8 որովհետեւ ինքս էլ իշխանութեան ենթակայ մարդ եմ, իմ ձեռքի տակ զինուորներ ունեմ. սրան ասում եմ՝ գնա՛, եւ գնում է, իսկ միւսին, թէ՝ արի՛, եւ գալիս է, եւ իմ ծառային, թէ՝ արա՛ այս բանը, եւ նա անում է»:
8 Վասն զի ես ալ իշխանութեան տակ դրուած մարդ մըն եմ ու իմ հրամանիս տակ զինուորներ ունիմ։ Ասոր կ’ըսեմ՝ ‘Գնա՛’ ու կ’երթայ. եւ միւսին՝ թէ ‘Եկո՛ւր’, կու գայ եւ ծառայիս՝ թէ ‘Այս բանը ըրէ’ ու կ’ընէ»։
Քանզի եւ ես այր մի եմ կարգեալ ընդ իշխանութեամբ. ունիմ ընդ ինեւ զինուորս, եւ ասեմ սմա. Երթ, եւ երթայ. եւ այլում թէ` Եկ, եւ գայ. եւ ծառայի իմում թէ` Արա զայս, եւ առնէ:

7:8: Քանզի եւ ես ա՛յր մի եմ՝ կարգեալ ընդ իշխանութեամբ. ունիմ ընդ ինեւ զինուո՛րս. եւ ասեմ սմա. Ե՛րթ, եւ երթա՛յ. եւ այլում՝ թէ ե՛կ, եւ գայ. եւ ծառայի իմում՝ թէ արա՛ զայս, եւ առնէ՛։
8 որովհետեւ ինքս էլ իշխանութեան ենթակայ մարդ եմ, իմ ձեռքի տակ զինուորներ ունեմ. սրան ասում եմ՝ գնա՛, եւ գնում է, իսկ միւսին, թէ՝ արի՛, եւ գալիս է, եւ իմ ծառային, թէ՝ արա՛ այս բանը, եւ նա անում է»:
8 Վասն զի ես ալ իշխանութեան տակ դրուած մարդ մըն եմ ու իմ հրամանիս տակ զինուորներ ունիմ։ Ասոր կ’ըսեմ՝ ‘Գնա՛’ ու կ’երթայ. եւ միւսին՝ թէ ‘Եկո՛ւր’, կու գայ եւ ծառայիս՝ թէ ‘Այս բանը ըրէ’ ու կ’ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:88: Ибо я и подвластный человек, но, имея у себя в подчинении воинов, говорю одному: пойди, и идет; и другому: приди, и приходит; и слуге моему: сделай то, и делает.
7:8  καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ᾽ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῶ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ.
7:8. καὶ (And) γὰρ (therefore) ἐγὼ (I) ἄνθρωπός (a-mankind) εἰμι (I-be) ὑπὸ (under) ἐξουσίαν (to-a-being-out-unto) τασσόμενος, (being-arranged,"ἔχων (holding) ὑπ' (under) ἐμαυτὸν (to-myself) στρατιώτας, (to-amass-belongers,"καὶ (and) λέγω (I-forth) τούτῳ (unto-the-one-this,"Πορεύθητι, (Thou-should-have-been-traversed-of,"καὶ (and) πορεύεται , ( it-traverseth-of ) καὶ (and) ἄλλῳ (unto-other," Ἔρχου , ( Thou-should-come ,"καὶ (and) ἔρχεται , ( it-cometh ) καὶ (and) τῷ (unto-the-one) δούλῳ (unto-a-bondee) μου (of-me,"Ποίησον (Thou-should-have-done-unto) τοῦτο, (to-the-one-this,"καὶ (and) ποιεῖ. (it-doeth-unto)
7:8. nam et ego homo sum sub potestate constitutus habens sub me milites et dico huic vade et vadit et alio veni et venit et servo meo fac hoc et facitFor I also am a man subject to authority, having under me soldiers: and I say to one, Go, and he goeth: and to another, Come, and he cometh; and to my servant, Do this, and he doth it.
8. For I also am a man set under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth:

8: Ибо я и подвластный человек, но, имея у себя в подчинении воинов, говорю одному: пойди, и идет; и другому: приди, и приходит; и слуге моему: сделай то, и делает.
7:8  καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ᾽ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῶ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ.
7:8. nam et ego homo sum sub potestate constitutus habens sub me milites et dico huic vade et vadit et alio veni et venit et servo meo fac hoc et facit
For I also am a man subject to authority, having under me soldiers: and I say to one, Go, and he goeth: and to another, Come, and he cometh; and to my servant, Do this, and he doth it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: under: Act 22:25, Act 22:26, Act 23:17, Act 23:23, Act 23:26, Act 24:23, Act 25:26
one: Gr. this man
and he goeth: Act 10:7, Act 10:8; Col 3:22; Ti1 6:1, Ti1 6:2
John Gill
7:8 For I also am a man set under authority,.... Of the Roman senate; "or belonging to the emperor", as the Arabic version renders it; and under the command of a tribune, as a centurion was: so that this is not an amplification, but a diminution of his office; and his sense is, that even he who was but an inferior officer, yet had such power as after related:
having under me soldiers; an hundred, or more:
and I say unto one, go, and he goeth, and to another, come, and he cometh, and to my servant, do this, and he doth it; as this his servant used to do, and whom he may intend, who now lay sick, and therefore was dear unto him. His meaning is, that Christ could as easily command, and call off a distemper, add it would obey him, as he could command obedience from his soldiers and servant, and have it, and more so.
7:97:9: Եւ իբրեւ լուաւ զայս Յիսուս՝ զարմացա՛ւ, դարձա՛ւ առ ժողովուրդն որ երթային զհետ նորա եւ ասէ. Ամէն ասե՛մ ձեզ՝ թէ եւ ո՛չ յԻսրայէլի՛ այսչափ հաւատս գտի[1133]։ [1133] Ոմանք. Առ ժողովուրդսն որ երթայր զհետ։
9 Եւ երբ Յիսուս այս լսեց, զարմացաւ. դարձաւ ժողովրդին, որ հետեւում էր իրեն, եւ ասաց. «Ճշմարիտ եմ ասում ձեզ, որ Իսրայէլի մէջ անգամ այսչափ հաւատ չգտայ»:
9 Յիսուս այս բաները լսելով՝ զարմացաւ անոր վրայ եւ իր ետեւէն գացող ժողովուրդին դարձաւ ու ըսաւ. «Ձեզի կ’ըսեմ, թէ Իսրայէլի մէջ անգամ ես այսչափ հաւատք չգտայ»։
Եւ իբրեւ լուաւ զայս Յիսուս, զարմացաւ, դարձաւ առ ժողովուրդն որ երթային զհետ նորա եւ ասէ. [37]Ամէն ասեմ ձեզ թէ եւ ոչ յԻսրայելի այսչափ հաւատս գտի:

7:9: Եւ իբրեւ լուաւ զայս Յիսուս՝ զարմացա՛ւ, դարձա՛ւ առ ժողովուրդն որ երթային զհետ նորա եւ ասէ. Ամէն ասե՛մ ձեզ՝ թէ եւ ո՛չ յԻսրայէլի՛ այսչափ հաւատս գտի[1133]։
[1133] Ոմանք. Առ ժողովուրդսն որ երթայր զհետ։
9 Եւ երբ Յիսուս այս լսեց, զարմացաւ. դարձաւ ժողովրդին, որ հետեւում էր իրեն, եւ ասաց. «Ճշմարիտ եմ ասում ձեզ, որ Իսրայէլի մէջ անգամ այսչափ հաւատ չգտայ»:
9 Յիսուս այս բաները լսելով՝ զարմացաւ անոր վրայ եւ իր ետեւէն գացող ժողովուրդին դարձաւ ու ըսաւ. «Ձեզի կ’ըսեմ, թէ Իսրայէլի մէջ անգամ ես այսչափ հաւատք չգտայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:99: Услышав сие, Иисус удивился ему и, обратившись, сказал идущему за Ним народу: сказываю вам, что и в Израиле не нашел Я такой веры.
7:9  ἀκούσας δὲ ταῦτα ὁ ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῶ ἀκολουθοῦντι αὐτῶ ὄχλῳ εἶπεν, λέγω ὑμῖν, οὐδὲ ἐν τῶ ἰσραὴλ τοσαύτην πίστιν εὖρον.
7:9. ἀκούσας (Having-heard) δὲ (moreover) ταῦτα (to-the-ones-these,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐθαύμασεν (it-marvelled-to) αὐτόν, (to-it,"καὶ (and) στραφεὶς (having-had-been-beturned) τῷ (unto-the-one) ἀκολουθοῦντι (unto-pathing-along-unto) αὐτῷ (unto-it) ὄχλῳ (unto-a-crowd) εἶπεν (it-had-said,"Λέγω (I-forth) ὑμῖν, (unto-ye,"οὐδὲ (not-moreover) ἐν (in) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) τοσαύτην (to-the-one-which-the-one-this) πίστιν (to-a-trust) εὗρον. (I-had-found)
7:9. quo audito Iesus miratus est et conversus sequentibus se turbis dixit amen dico vobis nec in Israhel tantam fidem inveniWhich Jesus hearing, marvelled: and turning about to the multitude that followed him, he said: Amen I say to you, I have not found so great faith, not even in Israel.
9. And when Jesus heard these things, he marveled at him, and turned and said unto the multitude that followed him, I say unto you, I have not found so great faith, no, not in Israel.
When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel:

9: Услышав сие, Иисус удивился ему и, обратившись, сказал идущему за Ним народу: сказываю вам, что и в Израиле не нашел Я такой веры.
7:9  ἀκούσας δὲ ταῦτα ὁ ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῶ ἀκολουθοῦντι αὐτῶ ὄχλῳ εἶπεν, λέγω ὑμῖν, οὐδὲ ἐν τῶ ἰσραὴλ τοσαύτην πίστιν εὖρον.
7:9. quo audito Iesus miratus est et conversus sequentibus se turbis dixit amen dico vobis nec in Israhel tantam fidem inveni
Which Jesus hearing, marvelled: and turning about to the multitude that followed him, he said: Amen I say to you, I have not found so great faith, not even in Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: he marvelled: Mat 8:10, Mat 15:28
not in: Psa 147:19, Psa 147:20; Mat 9:33; Rom 3:1-3, Rom 9:4, Rom 9:5
John Gill
7:9 When Jesus heard these things,.... Which the friends of the centurion related from him, and in his name; or which he himself delivered, coming up to Christ after them:
he marvelled at him; at his great humility and modesty, and the strength of his faith, and his manner of reasoning:
and turned him about; from him, and his friends:
and said unto the people that followed him; from the mount to Capernaum, and as he was passing along the streets:
I say unto you, I have not found so great faith, no, not in Israel; or "among the Israelites", as the Syriac; or "among the children of Israel", as the Persic; or "in all Israel", as the Arabic version reads, as he did in this single Gentile; See Gill on Mt 8:10.
7:107:10: Եւ դարձա՛ն անդրէն պատգամաւորքն ՚ի տուն, եւ գտին զծառայն հիւանդ՝ բժշկեա՛լ։
10 Պատգամաւորները տուն վերադարձան եւ հիւանդ ծառային գտան բժշկուած:
10 Ու պատգամաւորները նորէն տուն դարձան եւ հիւանդ ծառան առողջացած գտան։
Եւ դարձան անդրէն պատգամաւորքն ի տուն, եւ գտին զծառայն հիւանդ բժշկեալ:

7:10: Եւ դարձա՛ն անդրէն պատգամաւորքն ՚ի տուն, եւ գտին զծառայն հիւանդ՝ բժշկեա՛լ։
10 Պատգամաւորները տուն վերադարձան եւ հիւանդ ծառային գտան բժշկուած:
10 Ու պատգամաւորները նորէն տուն դարձան եւ հիւանդ ծառան առողջացած գտան։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: Посланные, возвратившись в дом, нашли больного слугу выздоровевшим.
7:10  καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὖρον τὸν δοῦλον ὑγιαίνοντα.
7:10. καὶ (And) ὑποστρέψαντες ( having-beturned-under ) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house,"οἱ (the-ones) πεμφθέντες ( having-been-dispatched ,"εὗρον (they-had-found) τὸν (to-the-one) δοῦλον (to-a-bondee) ὑγιαίνοντα. (to-healthing)
7:10. et reversi qui missi fuerant domum invenerunt servum qui languerat sanumAnd they who were sent, being returned to the house, found the servant whole who had been sick.
10. And they that were sent, returning to the house, found the servant whole.
And they that were sent, returning to the house, found the servant whole that had been sick:

10: Посланные, возвратившись в дом, нашли больного слугу выздоровевшим.
7:10  καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὖρον τὸν δοῦλον ὑγιαίνοντα.
7:10. et reversi qui missi fuerant domum invenerunt servum qui languerat sanum
And they who were sent, being returned to the house, found the servant whole who had been sick.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: Found the servant whole - This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and nothing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, Tit 2:11. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: Mat 8:13, Mat 15:28; Mar 9:23; Joh 4:50-53
John Gill
7:10 And they that were sent,.... Both the elders of the Jews, and the friends of the centurion:
returning to the house; of the centurion, where his servant lay, and from whence they came:
found the servant whole that had been sick; for he was healed directly, as soon as the centurion had expressed his faith, and Christ had declared that it should be according to it, Mt 8:13.
7:117:11: Եւ եղեւ ՚ի վաղիւն երթա՛յր ՚ի քաղաք մի, որում անուն էր Նայի՛ն. երթայի՛ն ընդ նմա եւ աշակերտք նորա, եւ ժողովուրդ բազում[1134]։ [1134] Բազումք. Եւ աշակերտքն նորա։
11 Հետեւեալ օրը Յիսուս գնում էր մի քաղաք, որ Նային էր կոչւում. նրա հետ էին գնում նաեւ իր աշակերտները եւ բազում ժողովուրդ:
11 Հետեւեալ օրը քաղաք մը կ’երթար, որուն անունը Նային էր։ Անոր հետ կ’երթային իր աշակերտներէն շատերը ու մեծ բազմութիւն մը։
Եւ եղեւ ի վաղիւն երթայր ի քաղաք մի, որում անուն էր Նային. երթային ընդ նմա եւ [38]աշակերտք նորա`` եւ ժողովուրդք բազում:

7:11: Եւ եղեւ ՚ի վաղիւն երթա՛յր ՚ի քաղաք մի, որում անուն էր Նայի՛ն. երթայի՛ն ընդ նմա եւ աշակերտք նորա, եւ ժողովուրդ բազում[1134]։
[1134] Բազումք. Եւ աշակերտքն նորա։
11 Հետեւեալ օրը Յիսուս գնում էր մի քաղաք, որ Նային էր կոչւում. նրա հետ էին գնում նաեւ իր աշակերտները եւ բազում ժողովուրդ:
11 Հետեւեալ օրը քաղաք մը կ’երթար, որուն անունը Նային էր։ Անոր հետ կ’երթային իր աշակերտներէն շատերը ու մեծ բազմութիւն մը։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: После сего Иисус пошел в город, называемый Наин; и с Ним шли многие из учеников Его и множество народа.
7:11  καὶ ἐγένετο ἐν τῶ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην ναΐν, καὶ συνεπορεύοντο αὐτῶ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς.
7:11. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) ἑξῆς (of-held) ἐπορεύθη (it-was-traversed-of) εἰς (into) πόλιν (to-a-city) καλουμένην (to-being-called-unto) Ναίν, (to-a-Nain,"καὶ (and) συνεπορεύοντο ( they-were-traversing-together-of ) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"καὶ (and) ὄχλος (a-crowd) πολύς. (much)
7:11. et factum est deinceps ibat in civitatem quae vocatur Naim et ibant cum illo discipuli eius et turba copiosaAnd it came to pass afterwards that he went into a city that is called Naim: and there went with him his disciples and a great multitude.
11. And it came to pass soon afterwards, that he went to a city called Nain; and his disciples went with him, and a great multitude.
And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people:

11: После сего Иисус пошел в город, называемый Наин; и с Ним шли многие из учеников Его и множество народа.
7:11  καὶ ἐγένετο ἐν τῶ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην ναΐν, καὶ συνεπορεύοντο αὐτῶ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς.
7:11. et factum est deinceps ibat in civitatem quae vocatur Naim et ibant cum illo discipuli eius et turba copiosa
And it came to pass afterwards that he went into a city that is called Naim: and there went with him his disciples and a great multitude.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: О воскрешении Наинского юноши сообщает один только ев. Лука. Наин - город, лежавший недалеко от Назарета, к юго-востоку. Ныне это маленькая деревня. - Учеников - в широком смысле этого слова (VI, 13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. 18 And the disciples of John showed him of all these things.

We have here the story of Christ's raising to life a widow's son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ's answer to the disciples of John, that the dead were raised up, Matt. xi. 5. Observe,

I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion's servant, v. 11. Christ was doing good every day, and never had cause to complain that he had lost a day. It was done at the gate of a small city, or town, called Nain, not far from Capernaum, probably the same with a city called Nais, which Jerome speaks of.

II. Who were the witnesses of it. It is as well attested as can be, for it was done in the sight of two crowds that met in or near the gate of the city. There was a crowd of disciples and other people attending Christ (v. 11), and a crowd of relations and neighbours attending the funeral of the young man, v. 12. Thus there was a sufficient number to attest the truth of this miracle, which furnished greater proof of Christ's divine authority than his healing diseases; for by no power of nature, or any means, can the dead be raised.

III. How it was wrought by our Lord Jesus.

1. The person raised to life was a young man, cut off by death in the beginning of his days--a common case; man comes forth like a flower and is cut down. That he was really dead was universally agreed. There could be no collusion in the case; for Christ was entering into the town, and had not seen him till now that he met him upon the bier. He was carried out of the city; for the Jews' burying-places were without their cities, and at some distance from them. This young man was the only son of his mother, and she a widow. She depended upon him to be the staff of her old age, but he proves a broken reed; every man at his best estate is so. How numerous, how various, how very calamitous, are the afflictions of the afflicted in this world! What a vale of tears is it! What a Bochim, a place of weepers! We may well think how deep the sorrow of this poor mother was for her only son (such sorrowing is referred to as expressive of the greatest grief,-- Zech. xii. 10), and it was the deeper in that she was a widow, broken with breach upon breach, and a full end made of her comforts. Much people of the city was with her, condoling with her loss, to comfort her.

2. Christ showed both his pity and his power in raising him to life, that he might give a specimen of both, which shine so brightly in man's redemption.

(1.) See how tender his compassions are towards the afflicted (v. 13): When the Lord saw the poor widow following her son to the grave, he had compassion on her. Here was not application made to him for her, not so much as that he would speak some words of comfort to her, but, ex mero motu--purely from the goodness of his nature, he was troubled for her. The case was piteous, and he looked upon it with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa. lxiii. 9. What a pleasing idea does this give us of the compassions of the Lord Jesus, and the multitude of his tender mercies, which may be very comfortable to us when at any time we are in sorrow! Let poor widows comfort themselves in their sorrows with this, that Christ pities them and knows their souls in adversity; and, if others despise their grief, he does not. Christ said, Weep not; and he could give her a reason for it which no one else could: "Weep not for a dead son, for he shall presently become a living one." This was a reason peculiar to her case; yet there is a reason common to all that sleep in Jesus, which is of equal force against inordinate and excessive grief for their death--that they shall rise again, shall rise in glory; and therefore we must not sorrow as those that have no hope, 1 Thess. iv. 13. Let Rachel, that weeps for her children, refrain her eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own border, Jer. xxxi. 17. And let our passion at such a time be checked and claimed by the consideration of Christ's compassion.

(2.) See how triumphant his commands are over even death itself (v. 14): He came, and touched the bier, or coffin, in or upon which the dead body lay; for to him it would be no pollution. Hereby he intimated to the bearers that they should not proceed; he had something to say to the dead young man. Deliver him from going down to the pit; I have found a ransom, Job xxxiii. 24. Hereupon they that bore him stood still, and probably let down the bier from their shoulders to the ground, and opened the coffin, it if was closed up; and then with solemnity, as one that had authority, and to whom belonged the issues from death, he said, Young man, I say unto thee, Arise. The young man was dead, and could not arise by any power of his own (no more can those that are spiritually dead in trespasses and sins); yet it was no absurdity at all for Christ to bid him arise, when a power went along with that word to put life into him. The gospel call to all people, to young people particularly, is, "Arise, arise from the dead, and Christ shall give you light and life." Christ's dominion over death was evidenced by the immediate effect of his word (v. 15): He that was dead sat up. Have we grace from Christ? Let us show it. Another evidence of life was that he began to speak; for whenever Christ gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not oblige this young man, to whom he had given a new life, to go along with him as his disciple, to minister to him (though he owed him even his own self), much less as a trophy or show to get honour by him, but delivered him to his mother, to attend her as became a dutiful son; for Christ's miracles were miracles of mercy, and a great act of mercy this was to this widow; now she was comforted, according to the time in which she had been afflicted and much more, for she could now look upon this son as a particular favourite of Heaven, with more pleasure than if he had not died.

IV. What influence it had upon the people (v. 16): There came a fear on all; it frightened them all, to see a dead man start up alive out of his coffin in the open street, at the command of a man; they were all struck with wonder at his miracle, and glorified God. The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, "A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in him God hath visited his people, to redeem them, as was expected," Luke i. 68. This would be life from the dead indeed to all them that waited for the consolation of Israel. When dead souls are thus raised to spiritual life, by a divine power going along with the gospel, we must glorify God, and look upon it as a gracious visit to his people. The report of this miracle was carried, 1. In general, all the country over (v. 17): This rumour of him, that he was the great prophet, went forth upon the wings of fame through all Judea, which lay a great way off, and throughout all Galilee, which was the region round about. Most had this notice of him, yet few believed in him, and gave up themselves to him. Many have the rumour of Christ's gospel in their ears that have not the savour and relish of it in their souls. 2. In particular, it was carefully brought to John Baptist, who was now in prison (v. 18): His disciples came, and gave him an account of all things, that he might know that though he was bound yet the word of the Lord was not bound; God's work was going on, though he was laid aside.
Adam Clarke: Commentary on the Bible - 1831
7:11: Nain - A small city of Galilee, in the tribe of Issachar.
According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor.
Albert Barnes: Notes on the Bible - 1834
7:11: A city called Nain - This city was in Galilee, in the boundaries of the tribe of Issachar. It was about two miles south of Mount Tabor, and not far from Capernaum; It is now a small village inhabited by Jews, Muslims, and Christians. Dr. Thomson ("The Land and the Book," vol. ii. p. 158) locates it on the northwest corner of a mount now called Jebel ed Duhy, one hour's ride from the foot of Mount Tabor. Of this place he says: "This mount is now called Jebel ed Duhy and that small hamlet on the northwest corner of it is Nain, famous for the restoration of the widow's son to life. It was once a place of considerable extent, but is now little more than a cluster of ruins, among which dwell a few families of fanatical Moslems. It is in keeping with the one historic incident that renders it dear to the Christian, that its only antiquities are tombs. These are situated mainly on the east of the village, and it was in that direction, I presume, that the widow's son was being carried on that memorable occasion. It took me just an hour to ride from the foot of Tabor to Nain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: he went: Act 10:38
Geneva 1599
7:11 (2) And it came to pass the day after, that he went into a city called (a) Nain; and many of his disciples went with him, and much people.
(2) Christ openly affirms his power over death.
(a) Nain is the name of a town in Galilee which was situated on the other side of the Kishon, which runs into the sea of Galilee.
John Gill
7:11 And it came to pass the day after,.... The Vulgate Latin reads "afterward", not expressing any day, as in Lk 8:1, but the Syriac, Arabic, Persic, and Ethiopic versions, read to the same sense as we, the day after, the next day, on the morrow, after he had cured the centurion's servant in Capernaum, where he staid all night:
that he went into a city called Naim; which Jerom (p) places near Mount Tabor, and the river Kison. The (q) Jews speak of a Naim in, the tribe of Issachar, so called from its pleasantness, and which seems to be the same place with this. The Persic version reads it, "Nabetis", or "Neapolis", the same With Sychem in Samaria, but without reason:
and many of his disciples went with him; not only the twelve, but many others:
and much people; from Capernaum, and other parts, that followed him to see his miracles, or for one end or another, though, they did not believe in him; at least these were only hearers, and had, not entered themselves among the disciples,
(p) Tom. 1. ad Marcellum, fol. 44. B. & Epitaph. Paulae. fol. 60. A. (q) Bereshit Rabba, sect. 98. fol. 86. 1.
Robert Jamieson, A. R. Fausset and David Brown
7:11 WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Lk 7:11-17)
Nain--a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.
7:127:12: Իբրեւ մե՛րձ եղեւ ՚ի դուռն քաղաքին, եւ ահա՝ ելանէ՛ր մեռեալ մի, որդի՝ միամօ՛ր մօր իւրոյ, եւ նա՝ էր այրի՛. եւ ժողովուրդ բազում քաղաքին՝ է՛ր ընդ նմա[1135]։ [1135] Յոմանս պակասի. Եւ ժողովուրդ բազում քաղաքին։
12 Երբ քաղաքի դարպասին մօտեցաւ, ահա դուրս էր բերւում մի մեռել, միակ որդին իր մօր, որ մի այրի կին էր. եւ քաղաքից բազում ժողովուրդ նրա հետ էր:
12 Երբ քաղաքին դրանը մօտեցաւ, մեռել մը դուրս կը հանէին, իր մօրը մէկ հատիկ տղան։ Մայրը որբեւայրի էր։ Քաղաքէն շատ ժողովուրդ անոր հետ էր։
Իբրեւ մերձ եղեւ ի դուռն քաղաքին, եւ ահա ելանէր մեռեալ մի որդի միամօր մօր իւրոյ, եւ նա էր այրի. եւ ժողովուրդ բազում քաղաքին էր ընդ նմա:

7:12: Իբրեւ մե՛րձ եղեւ ՚ի դուռն քաղաքին, եւ ահա՝ ելանէ՛ր մեռեալ մի, որդի՝ միամօ՛ր մօր իւրոյ, եւ նա՝ էր այրի՛. եւ ժողովուրդ բազում քաղաքին՝ է՛ր ընդ նմա[1135]։
[1135] Յոմանս պակասի. Եւ ժողովուրդ բազում քաղաքին։
12 Երբ քաղաքի դարպասին մօտեցաւ, ահա դուրս էր բերւում մի մեռել, միակ որդին իր մօր, որ մի այրի կին էր. եւ քաղաքից բազում ժողովուրդ նրա հետ էր:
12 Երբ քաղաքին դրանը մօտեցաւ, մեռել մը դուրս կը հանէին, իր մօրը մէկ հատիկ տղան։ Մայրը որբեւայրի էր։ Քաղաքէն շատ ժողովուրդ անոր հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: Когда же Он приблизился к городским воротам, тут выносили умершего, единственного сына у матери, а она была вдова; и много народа шло с нею из города.
7:12  ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ἦν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ.
7:12. ὡς (As) δὲ (moreover) ἤγγισεν (it-neared-to) τῇ (unto-the-one) πύλῃ (unto-a-gate) τῆς (of-the-one) πόλεως, (of-a-city,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἐξεκομίζετο (it-was-being-tended-out-to) τεθνηκὼς (having-had-come-to-die) μονογενὴς (alone-kindreded) υἱὸς (a-son) τῇ (unto-the-one) μητρὶ (unto-a-mother) αὐτοῦ, (of-it,"καὶ (and) αὐτὴ (it) ῆν (it-was) χήρα, (bereaved,"καὶ (and) ὄχλος (a-crowd) τῆς (of-the-one) πόλεως (of-a-city) ἱκανὸς (ampled) ἦν (it-was) σὺν (together) αὐτῇ. (unto-it)
7:12. cum autem adpropinquaret portae civitatis et ecce defunctus efferebatur filius unicus matri suae et haec vidua erat et turba civitatis multa cum illaAnd when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother: and she was a widow. And a great multitude of the city was with her.
12. Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her.
Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her:

12: Когда же Он приблизился к городским воротам, тут выносили умершего, единственного сына у матери, а она была вдова; и много народа шло с нею из города.
7:12  ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ἦν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ.
7:12. cum autem adpropinquaret portae civitatis et ecce defunctus efferebatur filius unicus matri suae et haec vidua erat et turba civitatis multa cum illa
And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother: and she was a widow. And a great multitude of the city was with her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Выносили умершего. Обыкновенно гробницы у евреев устраивались за городами в утесах (ср. Мф VIII, 26).
Adam Clarke: Commentary on the Bible - 1831
7:12: Carried out - The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination.
On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire: Nos Christiani, eos non in urbes solum, sed et in Templa recepimus, quo fit ut multi faetore nimis, fere exanimentur. Schoettgen. "Others were accustomed to bury their dead without the city. We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives through the noxious effluvia." "Both the Jews and other people had their burying places without the city: - Et certe ita postulat ratio publicae sanitatis, quae multum laedi solet aura sepulchrorum: - and this the health of the public requires, which is greatly injured by the effluvia from graves." - Rosenmuller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly unwholesome; and many, by attending such places, are shortening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work is, that the burying grounds attached to many churches and chapels are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy as it is profane. Every man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain.
For a general improvement of all the circumstances of this miracle, see the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
7:12: The gate of the city - Cities were surrounded by walls, to defend them from their enemies. They were entered through "gates" placed at convenient distances from each other. In most cities it was not allowed to bury the dead within the walls; hence, they were carried to some convenient burial-place in the vicinity of the city.
A dead man carried out - A funeral procession. Anciently no Jews were buried within the walls of the city, except the kings and distinguished persons, Sa1 28:3; Kg2 21:18. The custom of burying within cities, and especially within the walls of churches or in their vicinity, had its origin among Christians very early; yet perhaps few customs are more deleterious to health than burials within large cities, especially within the walls of frequented buildings. The effluvia from dead bodies is excessively unwholesome. Burial-places should be in situations of retirement, far from the tread of the happy and busy world, where all the feelings may be still and calm, and where there can be no injury to health from the mouldering bodies of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: the only: Luk 8:42; Gen 22:2, Gen 22:12; Sa2 14:7; Kg1 17:9, Kg1 17:12, Kg1 17:18, Kg1 17:23; Kg2 4:16, Kg2 4:20; Zac 12:10
a widow: Job 29:13; Act 9:39, Act 9:41; Ti1 5:4, Ti1 5:5; Jam 1:27
and much: Luk 8:52; Joh 11:19
John Gill
7:12 Now when he came nigh to the gate of the city,.... Of Naim:
behold: there was a dead man carried out; of the city; for they, used not to bury in cities, but in places without, and at some distance: the burying places of the Jews were not near, their cities (r); and they had different ways of carrying them out to be buried, according to their different ages: a child under a month old was carried out in the bosom of a person; if a full month old, in a little coffin, which they carried in their arms; one of a twelve month old was carried in a little coffin on the shoulder; and one of three years old on a bier or bed, (s) and so upwards; and in this manner was this corpse carried out: who was
the only son of his mother; hence the sorrow and mourning were the greater; see Zech 12:10
and she was a widow; and if she had been supported by her son, her loss was very considerable; and having neither husband, nor son, to do for her, her case was very affecting:
and much people of the city was with her; according to the age of persons was the company that attended them to the grave: if it was an infant, not a month old, it was buried by one woman, and two men, but not by one man, and two women; if a month old, by men and women; and whoever was carried out on a bier or bed, many mourned for him; and whoever was known to many, many accompanied him (t); and which was the case this dead man: he seems to have been well known and respected by the company that attended him to his grave; of these some were bearers, and these had their deputies, and these again theirs; for as they carried their dead a great way, they were obliged often to change their bearers; and of the company, some went before the bier, and others went after it (u): besides, what served to increase company at a funeral was, that it was looked upon as an act of kindness and mercy to follow a corpse to the grave (w); to which may be added, and what must always tend to increase the number at such a time, that, according to the Jewish canons (x).
"it was forbidden to do any work at the time a dead man was buried, even one of the common people.''
(r) T. Bab. Kiddushin, fol. 80. 2. Gloss. (s) T. Moed Katon, fol. 24. 1, 2. & Kiddashin, fol. 80. 2. Massech. Semachot, c. 3. sect. 2, 3. Maimon. Hilch. Ebel, c. 12. sect. 10, 11. (t) Ut in locis supra citatis. (u) Vid Misn. Beracot, c. 3. sect. 1. (w) Maimon. in Misn. Peah, c. 1. sect. 1. (x) Piske Tosaphot Megilla, art. 106. T. Bab. Moed Katon, fol. 27. 2.
Robert Jamieson, A. R. Fausset and David Brown
7:12 carried out--"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.
only son, &c.--affecting particulars, told with delightful simplicity.
7:137:13: Իբրեւ ետես զնա Տէր՝ գթացա՛ւ ՚ի նա՝ եւ ասէ. Մի՛ լար[1136]։ [1136] Օրինակ մի ՚ի լուս՛՛. նշանակէ. Զնա Յիսուս, գթա՛՛։ Յօրինակին. Մի լայր։
13 Երբ Տէրը կնոջը տեսաւ, խղճաց նրան եւ ասաց. «Մի՛ լար»:
13 Տէրը զանիկա տեսնելով՝ խղճաց անոր վրայ ու ըսաւ անոր. «Մի՛ լար»։
Իբրեւ ետես զնա Տէր, գթացաւ ի նա եւ ասէ. Մի՛ լար:

7:13: Իբրեւ ետես զնա Տէր՝ գթացա՛ւ ՚ի նա՝ եւ ասէ. Մի՛ լար[1136]։
[1136] Օրինակ մի ՚ի լուս՛՛. նշանակէ. Զնա Յիսուս, գթա՛՛։ Յօրինակին. Մի լայր։
13 Երբ Տէրը կնոջը տեսաւ, խղճաց նրան եւ ասաց. «Մի՛ լար»:
13 Տէրը զանիկա տեսնելով՝ խղճաց անոր վրայ ու ըսաւ անոր. «Մի՛ լար»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: Увидев ее, Господь сжалился над нею и сказал ей: не плачь.
7:13  καὶ ἰδὼν αὐτὴν ὁ κύριος ἐσπλαγχνίσθη ἐπ᾽ αὐτῇ καὶ εἶπεν αὐτῇ, μὴ κλαῖε.
7:13. καὶ (And) ἰδὼν (having-had-seen) αὐτὴν (to-it,"ὁ (the-one) κύριος (Authority-belonged,"ἐσπλαγχνίσθη (it-was-boweled-to) ἐπ' (upon) αὐτῇ (unto-it) καὶ (and) εἶπεν (it-had-said) αὐτῇ (unto-it,"Μὴ (Lest) κλαῖε. (thou-should-sob)
7:13. quam cum vidisset Dominus misericordia motus super ea dixit illi noli flereWhom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not.
13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
And when the Lord saw her, he had compassion on her, and said unto her, Weep not:

13: Увидев ее, Господь сжалился над нею и сказал ей: не плачь.
7:13  καὶ ἰδὼν αὐτὴν ὁ κύριος ἐσπλαγχνίσθη ἐπ᾽ αὐτῇ καὶ εἶπεν αὐτῇ, μὴ κλαῖε.
7:13. quam cum vidisset Dominus misericordia motus super ea dixit illi noli flere
Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: he: Jdg 10:16; Psa 86:5, Psa 86:15, Psa 103:13; Isa 63:9; Jer 31:20; Lam 3:32, Lam 3:33; Mar 8:2; Joh 11:33-35; Heb 2:17, Heb 4:15
Weep not: Luk 8:52; Jer 31:15, Jer 31:16; Joh 20:13, Joh 20:15; Co1 7:30; Th1 4:13
John Gill
7:13 And when the Lord saw her, he had compassion on her,.... Knowing her case, that she was a widow, and had lost her only son:
and said unto her, weep not; signifying, that he would help her, which he did without being asked to do it, as usual in other cases.
Robert Jamieson, A. R. Fausset and David Brown
7:13 the Lord--"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [BENGEL].
saw her, he had compassion, &c.--What consolation to thousands of the bereaved has this single verse carried from age to age!
7:147:14: Եւ մատուցեալ մերձեցա՛ւ ՚ի դագաղսն. եւ որ բարձեալն տանէին՝ զտեղի՛ առին. եւ ասէ. Պատանի՛ դու՝ քեզ ասեմ, արի՛։
14 Մօտենալով՝ դագաղին դիպաւ: Դագաղը տանողները կանգ առան: Եւ նա ասաց. «Քե՛զ եմ ասում, ո՛վ պատանի, վե՛ր կաց»:
14 Մօտենալով՝ դագաղին դպաւ ու տանողները կանգ առին. եւ ըսաւ. «Ո՛վ պատանի, քեզի՛ կ’ըսեմ, Ելի՛ր»։
Եւ մատուցեալ մերձեցաւ ի դագաղսն. եւ որք բարձեալն տանէին` զտեղի առին. եւ ասէ. Պատանի դու, քեզ ասեմ, արի:

7:14: Եւ մատուցեալ մերձեցա՛ւ ՚ի դագաղսն. եւ որ բարձեալն տանէին՝ զտեղի՛ առին. եւ ասէ. Պատանի՛ դու՝ քեզ ասեմ, արի՛։
14 Մօտենալով՝ դագաղին դիպաւ: Դագաղը տանողները կանգ առան: Եւ նա ասաց. «Քե՛զ եմ ասում, ո՛վ պատանի, վե՛ր կաց»:
14 Մօտենալով՝ դագաղին դպաւ ու տանողները կանգ առին. եւ ըսաւ. «Ո՛վ պատանի, քեզի՛ կ’ըսեմ, Ելի՛ր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: И, подойдя, прикоснулся к одру; несшие остановились, и Он сказал: юноша! тебе говорю, встань!
7:14  καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν, νεανίσκε, σοὶ λέγω, ἐγέρθητι.
7:14. καὶ (And) προσελθὼν (having-had-came-toward) ἥψατο ( it-fastened ) τῆς (of-the-one) σοροῦ, (of-a-pile) οἱ (the-ones) δὲ (moreover) βαστάζοντες ( carrying-to ) ἔστησαν, (they-had-stood,"καὶ (and) εἶπεν (it-had-said,"Νεανίσκε, (Youthed-of,"σοὶ (unto-THEE) λέγω, (I-forth,"ἐγέρθητι. (thou-should-have-been-roused)
7:14. et accessit et tetigit loculum hii autem qui portabant steterunt et ait adulescens tibi dico surgeAnd he came near and touched the bier. And they that carried it stood still. And he said: Young man, I say to thee, arise.
14. And he came nigh and touched the bier: and the bearers stood still. And he said, Young man, I say unto thee, Arise.
And he came and touched the bier: and they that bare [him] stood still. And he said, Young man, I say unto thee, Arise:

14: И, подойдя, прикоснулся к одру; несшие остановились, и Он сказал: юноша! тебе говорю, встань!
7:14  καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν, νεανίσκε, σοὶ λέγω, ἐγέρθητι.
7:14. et accessit et tetigit loculum hii autem qui portabant steterunt et ait adulescens tibi dico surge
And he came near and touched the bier. And they that carried it stood still. And he said: Young man, I say to thee, arise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Одр - по греч. soroV - нечто вроде открытого ящика или просто носилки. Покойники у евреев клались не в гробах, а прямо в нишу, сделанную в утесе и скале, и носилки, очевидно, служили только для перенесения тела на место погребения. Господь прикоснулся к этому одру, для того чтобы заставить несших остановиться.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: bier: or, coffin
Young: Luk 8:54, Luk 8:55; Kg1 17:21; Job 14:12, Job 14:14; Psa 33:9; Isa 26:19; Eze 37:3-10; Joh 5:21, Joh 5:25, Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:43, Joh 11:44; Act 9:40, Act 9:41; Rom 4:17; Eph 5:12
John Gill
7:14 And he came and touched the bier,.... Or "bed", as the Syriac version renders it; and such was "the bier", or bed, on which one of three years old, and upward, was carried as above mentioned: so that on which Herod was carried to his grave is called "a bed", by Josephus (y). As for the bed, or bier, of what sort it was that they carried out their dead upon, take the following account: (z).
"formerly the rich carried out (their dead) upon a bed called Dargash, (which is said (a) to be a bed that was not platted with ropes, and is called a bed of fortune (b),) and the poor carried out (their dead) upon one that was called Celicah, (or Celibah, as sometimes read; and this was made in the form of an iron horn, on which they bound the corpse, that it might not fall; and it was called so, because it was made like a coup of birds (c) as the word is used in Jer 5:27) and the poor, were made ashamed; and therefore they ordered that all should carry out (their dead) on a Celicah, for the honour of the poor.''
To this Christ came near and touched: not that by his touching of that, the dead should be raised; but this he did as a signal, that the bearers should stop. The Jews (d) say, one of the charges that Jacob gave to his sons before his death, was, to:
"take care (says he) that no uncircumcised person, touch my bed, or "bier", lest the Shekinah remove from me; but, according to this order, do unto me, carry me, three on the north, three on the south, three on the east, and three on the west, &c.''
From whence it should seem, that a circumcised person, as Christ was, might touch a bier without offence, or hurt, and without contracting any ceremonial pollution: to touch a dead body, or the bone of man, or a grave, was forbidden by the law, Num 19:16 and so, according to the traditions of the elders (e), the stone that was rolled at the mouth of the sepulchre, and the, side of the sepulchre, defiled by touching; but I do not find that touching a bier was ever forbidden.
And they that bare him stood still: these are they that are called "the bearers of the bed", or "bier": and Maimonides (f) says,
"they carry the dead upon their shoulders to the grave; and the bearers of the bier are forbidden to put on their sandals, lest the latchet of any one of them should fail, and should be found to hinder him doing his duty.''
And elsewhere it is said (g),
"the bearers of the bed, or bier, and their deputies, and their deputies' deputies, both before the bier and after it, find whoever the bier stood in need of, were free;''
i.e. from reading the Shema, or, "hear, O Israel", &c. and from prayer: the reason of their having so many bearers was, because they carried the dead a great way to be buried. King Herod was carried after this manner two hundred furlongs from Jerusalem, to the castle of Herodion (h):
and he said, young man, I say unto thee, arise. The Ethiopic version adds, "and he arose": Christ spoke as one that had the keys of death and the grave; and divine power went along with his words, which raised the dead man to life; and full proof this is of the true and proper deity of Christ.
(y) De Bello Jud. l. 1. c. 33. sect. 11. (z) T. Bab. Moed Katon, fol. 27. 1, 2. (a) T. Hieros. Beracot, fol. 5. 4. (b) T. Bab. Nedarim, fol. 56. 2. (c) R. Sampson & Bartenora in Misn. Para, c. 12. sect. 9. (d) Bereshit Rabba, sect. 100. fol. 87. 4. (e) Misn. Oholot, c. 2. sect. 4. (f) Hilchot. Ebel, c. 4. sect. 2. 3. (g) Misn. Beracot, c. 3. sect. 1. (h) Josephus, ut supra. (De Bello Jud. l. 1. c. 33. sect. 11.)
Robert Jamieson, A. R. Fausset and David Brown
7:14 What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
7:157:15: Կանգնեցա՛ւ նստա՛ւ մեռեալն, եւ սկսաւ խօսե՛լ. եւ ետ զնա ցմա՛յր իւր[1137]։ [1137] Բազումք. Կանգնեցաւ եւ նստաւ։
15 Մեռելը վեր կացաւ, նստեց եւ սկսեց խօսել: Եւ Յիսուս նրան մօրը տուեց:
15 Ու մեռելը ելաւ նստաւ ու սկսաւ խօսիլ։ Յիսուս տուաւ զանիկա իր մօրը։
Կանգնեցաւ եւ նստաւ մեռեալն եւ սկսաւ խօսել. եւ ետ զնա ցմայր իւր:

7:15: Կանգնեցա՛ւ նստա՛ւ մեռեալն, եւ սկսաւ խօսե՛լ. եւ ետ զնա ցմա՛յր իւր[1137]։
[1137] Բազումք. Կանգնեցաւ եւ նստաւ։
15 Մեռելը վեր կացաւ, նստեց եւ սկսեց խօսել: Եւ Յիսուս նրան մօրը տուեց:
15 Ու մեռելը ելաւ նստաւ ու սկսաւ խօսիլ։ Յիսուս տուաւ զանիկա իր մօրը։
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: Мертвый, поднявшись, сел и стал говорить; и отдал его [Иисус] матери его.
7:15  καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ.
7:15. καὶ (And) ἀνεκάθισεν (it-sat-down-up-to,"ὁ (the-one) νεκρὸς (en-deaded,"καὶ (and) ἤρξατο ( firsted ) λαλεῖν, (to-speak-unto,"καὶ (and) ἔδωκεν (it-gave) αὐτὸν (to-it) τῇ (unto-the-one) μητρὶ (unto-a-mother) αὐτοῦ. (of-it)
7:15. et resedit qui erat mortuus et coepit loqui et dedit illum matri suaeAnd he that was dead sat up and begun to speak. And he gave him to his mother.
15. And he that was dead sat up, and began to speak. And he gave him to his mother.
And he that was dead sat up, and began to speak. And he delivered him to his mother:

15: Мертвый, поднявшись, сел и стал говорить; и отдал его [Иисус] матери его.
7:15  καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ.
7:15. et resedit qui erat mortuus et coepit loqui et dedit illum matri suae
And he that was dead sat up and begun to speak. And he gave him to his mother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: Kg1 17:23, Kg1 17:24; Kg2 4:32-37, Kg2 13:21
John Gill
7:15 And he that was dead,.... That had been dead, (for he was now alive,) as it was a clear case to all his relations and friends, or they would never have brought him out to bury him:
sat up; upon the bed, or bier: and began to speak; both which, his sitting up and speaking, were plain proofs of his being brought to life:
and he delivered him to his mother; for whose sake he raised him from the dead, commiserating her case: wherefore, as Christ showed his power in raising the dead man, he discovered great humanity, kindness, and tenderness, in delivering him alive to his mother; which might be done after he came off of the bier, by taking him by the hand, and leading him to his mother, and giving him up into her arms: think what affecting scene this must be!
7:167:16: Եւ ա՛հ կալաւ զամենեսին, եւ փառաւո՛ր առնէին զԱստուած՝ եւ ասէին, թէ մարգարէ՛ ոմն մեծ յարուցեա՛լ է ՚ի միջի մերում, եւ թէ ա՛յց արար Աստուած ժողովրդեան իւրում ՚ի բարութիւն։
16 Եւ ահը պատեց բոլորին. փառաւորում էին Աստծուն եւ ասում. «Մի մեծ մարգարէ է յայտնուել մեր մէջ», եւ՝ «Աստուած այցելութիւն է տուել իր ժողովրդին բարութեամբ»:
16 Եւ ամէնքն ալ վախով բռնուեցան ու Աստուած կը փառաւորէին՝ ըսելով. «Մեծ մարգարէ մը ելեր է մեր մէջ եւ թէ Աստուած իր ժողովուրդին այցելութիւն ըրաւ»։
Եւ ահ կալաւ զամենեսին, եւ փառաւոր առնէին զԱստուած եւ ասէին թէ` Մարգարէ ոմն մեծ յարուցեալ է ի միջի մերում, եւ թէ` Այց արար Աստուած ժողովրդեան իւրում [39]ի բարութիւն:

7:16: Եւ ա՛հ կալաւ զամենեսին, եւ փառաւո՛ր առնէին զԱստուած՝ եւ ասէին, թէ մարգարէ՛ ոմն մեծ յարուցեա՛լ է ՚ի միջի մերում, եւ թէ ա՛յց արար Աստուած ժողովրդեան իւրում ՚ի բարութիւն։
16 Եւ ահը պատեց բոլորին. փառաւորում էին Աստծուն եւ ասում. «Մի մեծ մարգարէ է յայտնուել մեր մէջ», եւ՝ «Աստուած այցելութիւն է տուել իր ժողովրդին բարութեամբ»:
16 Եւ ամէնքն ալ վախով բռնուեցան ու Աստուած կը փառաւորէին՝ ըսելով. «Մեծ մարգարէ մը ելեր է մեր մէջ եւ թէ Աստուած իր ժողովուրդին այցելութիւն ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: И всех объял страх, и славили Бога, говоря: великий пророк восстал между нами, и Бог посетил народ Свой.
7:16  ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ.
7:16. Ἔλαβεν (It-had-taken) δὲ (moreover,"φόβος (a-fearee," πάντας , ( to-all ,"καὶ (and) ἐδόξαζον (they-were-reckoning-to) τὸν (to-the-one) θεὸν (to-a-Deity) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Προφήτης (A-declarer-before) μέγας (great) ἠγέρθη (it-was-roused) ἐν (in) ἡμῖν, (unto-us,"καὶ (and) ὅτι (to-which-a-one," Ἐπεσκέψατο ( It-scouted-upon ,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) λαὸν (to-a-people) αὐτοῦ. (of-it)
7:16. accepit autem omnes timor et magnificabant Deum dicentes quia propheta magnus surrexit in nobis et quia Deus visitavit plebem suamAnd there came a fear upon them all: and they glorified God saying: A great prophet is risen up among us: and, God hath visited his people.
16. And fear took hold on all: and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people.
And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people:

16: И всех объял страх, и славили Бога, говоря: великий пророк восстал между нами, и Бог посетил народ Свой.
7:16  ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ.
7:16. accepit autem omnes timor et magnificabant Deum dicentes quia propheta magnus surrexit in nobis et quia Deus visitavit plebem suam
And there came a fear upon them all: and they glorified God saying: A great prophet is risen up among us: and, God hath visited his people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Великий пророк восстал между нами. Все-таки, след., наинские жители не верили еще во Христа как в Мессию: Он для них был только посланником Божиим, великим пророком, который должен помочь народу Божию. Появление Христа, по их мнению, есть только признак наступления мессианского времени.
Adam Clarke: Commentary on the Bible - 1831
7:16: God hath visited his people - Several MSS. and versions add, εις αγαθον, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation.
Albert Barnes: Notes on the Bible - 1834
7:16: Came a fear on all - An "awe" or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed.
Glorified God - Praised or honored God that he had sent such a prophet.
And, That God hath visited his people - Some said one thing and some another, but all expressing their belief that God had showed special favor to the people.
Hath visited - See Luk 1:68.
The raising of this young man was one of the most decisive and instructive of our Lord's miracles. There was no doubt that he was dead. There could be no delusion, and no agreement to impose on the people. He came near to the city with no reference to this young man; he met the funeral procession, as it were, by accident, and by a word he restored him to life. All those who had the best opportunity of judging - the mother, the friends - believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spoke, and "all" were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus "by a word" had restored him to his weeping mother.
The whole scene was affecting. Here was a widowed mother who was following her only son, her stay and hope, to the grave. He was carried along - one in the prime of life and the only comfort of his parent - impressive proof that the young, the useful, the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He approached the procession as if he had something important to say; he touched the bier and the procession stood still. He was full of compassion for the weeping parent, and by a word restored the youth, stretched upon the bier, to life. He sat up, and spoke. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word, and, though in their death of sin they are borne along toward ruin, he can open their eyes, and raise them up, and restore them Rev_ived to real life or to their friends. Often he raises up children in this manner, and gives them, converted to God, to their friends, imparting as real joy as he gave to the widow of Nain by raising her son from the dead, And every child should remember, if he has pious parents, that there is "no way" in which he can give so much joy to them as by embracing Him who is the resurrection and the life, and resolving to live to his glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: a fear: Luk 1:65, Luk 5:8, Luk 5:26, Luk 8:37; Jer 33:9; Mat 28:8; Act 5:5, Act 5:11-13
they: Luk 2:20; Mat 9:8, Mat 15:31; Gal 1:24
a great: Luk 7:39, Luk 9:19, Luk 24:19; Joh 1:21, Joh 1:25, Joh 4:19, Joh 6:14, Joh 7:40, Joh 7:41, Joh 9:17; Act 3:22, Act 3:23; Act 7:37
God: Luk 1:68, Luk 19:44; Exo 4:31; Psa 65:9, Psa 106:4, Psa 106:5
John Gill
7:16 And there came a fear on all,.... That were there present, and heard, and saw what was done. Not a fear of dread, and terror, and of punishment, as in devils and wicked men; but a fear and reverence of the divine majesty, whose power and presence they were sensible must be there at that time:
and they glorified God; they praised him, and gave thanks to him, ascribing this amazing action to divine power, and gave God the glory of it; and blessed him for the Messiah, who was sent unto them, as they concluded Jesus to be, from this wonderful instance:
saying, that a great prophet is risen up among us; even that great prophet Moses wrote of, and said should be raised up from among the children of Israel, Deut 18:15 and that God hath visited his people. The Arabic version adds, "for good". For God sometimes visits for evil, in a wave of wrath and sore displeasure; but this was a visitation for good: they concluded that God had looked upon them with a look of love, and had a gracious regard to them, and had sent them the Messiah, who, they hoped, would deliver them from the Roman yoke; as he had formerly looked upon, and visited their fathers, and sent a redeemer to them, to deliver them from Egyptian bondage. The Ethiopic version renders it, "and God hath mercy on his people"; and the Persic version, "God hath looked upon his people, and hath taken care of them."
Robert Jamieson, A. R. Fausset and David Brown
7:16 visited his people--more than bringing back the days of Elijah and Elisha (3Kings 17:17-24; 4Kings 4:32-37; and see Mt 15:31).
7:177:17: Եւ ե՛լ զրոյցս այս ընդ ամենայն Հրեաստան վասն նորա. եւ ընդ ամենայն կողմանս աշխարհին։
17 Եւ նրա մասին այս զրոյցը տարածուեց ամբողջ Հրէաստանում եւ երկրի բոլոր կողմերում:
17 Եւ այս ձայնը անոր վրայով բոլոր Հրէաստան ելաւ ու բոլոր շրջակայ տեղերը։
Եւ ել զրոյցս այս ընդ ամենայն Հրէաստան վասն նորա, եւ ընդ ամենայն կողմանս աշխարհին:

7:17: Եւ ե՛լ զրոյցս այս ընդ ամենայն Հրեաստան վասն նորա. եւ ընդ ամենայն կողմանս աշխարհին։
17 Եւ նրա մասին այս զրոյցը տարածուեց ամբողջ Հրէաստանում եւ երկրի բոլոր կողմերում:
17 Եւ այս ձայնը անոր վրայով բոլոր Հրէաստան ելաւ ու բոլոր շրջակայ տեղերը։
zohrab-1805▾ eastern-1994▾ western am▾
7:1717: Такое мнение о Нём распространилось по всей Иудее и по всей окрестности.
7:17  καὶ ἐξῆλθεν ὁ λόγος οὖτος ἐν ὅλῃ τῇ ἰουδαίᾳ περὶ αὐτοῦ καὶ πάσῃ τῇ περιχώρῳ.
7:17. καὶ (And) ἐξῆλθεν (it-had-came-out,"ὁ (the-one) λόγος (a-forthee) οὗτος (the-one-this,"ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) περὶ (about) αὐτοῦ (of-it,"καὶ (and) πάσῃ (unto-all) τῇ (unto-the-one) περιχώρῳ. (unto-spaced-about)
7:17. et exiit hic sermo in universam Iudaeam de eo et omnem circa regionemAnd this rumour of him went forth throughout all Judea and throughout all the country round about.
17. And this report went forth concerning him in the whole of Judaea, and all the region round about.
And this rumour of him went forth throughout all Judaea, and throughout all the region round about:

17: Такое мнение о Нём распространилось по всей Иудее и по всей окрестности.
7:17  καὶ ἐξῆλθεν ὁ λόγος οὖτος ἐν ὅλῃ τῇ ἰουδαίᾳ περὶ αὐτοῦ καὶ πάσῃ τῇ περιχώρῳ.
7:17. et exiit hic sermo in universam Iudaeam de eo et omnem circa regionem
And this rumour of him went forth throughout all Judea and throughout all the country round about.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: По всей Иудее, - т. е. по всей Палестине (ср. IV, 44). - И по всей окрестности, - т. е. и по соседним странам, ближайшим к Иудее.

Почему об этом чуде не упоминает ев. Матфей? Может быть, его не было при совершении этого чуда (Едершейм с. 702), а может быть потому, что он упомянул о других чудесах воскрешения мертвых (XI, 5) и чудо воскрешения наинского юноши не представляло для него чего-либо необыкновенного в деятельности Христа.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Luk 7:14; Mat 4:24, Mat 9:31; Mar 1:28, Mar 6:14
John Gill
7:17 And this rumour of him,.... Or the report of this surprising miracle in raising a dead man to life, that was carrying to his grave,
went forth throughout all Judea, and throughout all the region round about; not only Judea, and the several cities, towns, and villages in it, but all the country round about it, especially Galilee. The Persic version reads, "all countries which are round about Jordan"; see Mt 3:5.
7:187:18: Եւ պատմեցին Յովհաննու աշակե՛րտքն իւր վասն ամենայնի այսորիկ։
18 Եւ Յովհաննէսին այս բոլորի մասին պատմեցին իր աշակերտները:
18 Այս բաները Յովհաննէսին պատմեցին աշակերտները։
Եւ պատմեցին Յովհաննու աշակերտքն իւր վասն ամենայնի այսորիկ:

7:18: Եւ պատմեցին Յովհաննու աշակե՛րտքն իւր վասն ամենայնի այսորիկ։
18 Եւ Յովհաննէսին այս բոլորի մասին պատմեցին իր աշակերտները:
18 Այս բաները Յովհաննէսին պատմեցին աշակերտները։
zohrab-1805▾ eastern-1994▾ western am▾
7:1818: И возвестили Иоанну ученики его о всём том.
7:18  καὶ ἀπήγγειλαν ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ ἰωάννης
7:18. Καὶ (And) ἀπήγγειλαν (they-messaged-off) Ἰωάνει (unto-an-Ioanes,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"περὶ (about) πάντων ( of-all ) τούτων. (of-the-ones-these)
7:18. et nuntiaverunt Iohanni discipuli eius de omnibus hisAnd John's disciples told him of all these things.
18. And the disciples of John told him of all these things.
And the disciples of John shewed him of all these things:

18: И возвестили Иоанну ученики его о всём том.
7:18  καὶ ἀπήγγειλαν ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ ἰωάννης
7:18. et nuntiaverunt Iohanni discipuli eius de omnibus his
And John's disciples told him of all these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-35: Рассказ о прибытии ко Христу учеников Иоанна Крестителя, который поручил им спросить Христа, Он ли обетованный Мессия, ев. Лука излагает сходно с Матфеем (XI, 2-19). Возвестили Иоанну... Ев. Лука точнее обозначает, от кого Креститель услышал о чудесах Христа (ср. Мф XI, 2). - А в это время... (ст. 21) Ев. Лука отмечает это обстоятельство для того, чтобы сдепать более понятыми следующие слова Христа: Скажите Иоанну, что вы видели... (ст. 22). - Стихи 29: и 30: представляют отдел речи Господа, который имеется только у ев. Луки. Здесь, Господь говорит о том, что выступление Крестителя имело не для всех его слушателей одинаковые последствия: простые люди, даже мытари, поверили Иоанну как пророку и прославили Бога за послание такого пророка, а фарисеи и законники не захотели признать в нем Богом посланного руководителя, который призывал их изменить свой образ жизни, и не крестились в него (ср. Мф ХXI, 31-32). - Стихи 31-35: представляют собою повторение Мф XI, 16-19. Только у ев. Луки это обличение Христа относится не к книжникам и фарисеям, а к присутствующим толпам народа (см. ст. 33-34: говорите).
Adam Clarke: Commentary on the Bible - 1831
7:18: The disciples of John showed him, etc. - It is very likely that John's disciples attended the ministry of our Lord at particular times; and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: Mat 11:2-6; Joh 3:26
Geneva 1599
7:18 (3) And the disciples of John shewed him of all these things.
(3) John sends from the prison his unbelieving disciples to be confirmed by Christ himself.
John Gill
7:18 And the disciples of John showed him of all these things. The miracles that were wrought by Christ; particularly the healing of the centurion's servant, and the raising from the dead the widow of Naim's son, and what fame and reputation Christ got every where by his doctrine, and mighty works. John was now in prison, when these his disciples came and related these things to him; see Mt 11:2 and they spoke of them, not as commending Christ for them; but as envying, grieving, and complaining, that he carried away all the honour and glory from John their master, for whom they had the greatest regard.
John Wesley
7:18 Mt 11:2.
7:197:19: Եւ կոչեաց առ ինքն երկուս ոմանս յաշակերտաց իւրոց Յովհաննէս, առաքեա՛ց առ Տէր եւ ասէ. Դո՛ւ ես որ գալոցն ես՝ եթէ այլում ակն կալցուք։
19 Եւ Յովհաննէսն իր աշակերտներից մի երկուսին իր մօտ կանչեց ու նրանց ուղարկեց Տիրոջ մօտ՝ ասելու. “Դո՞ւ ես, որ գալու էիր, թէ՞ ուրիշին սպասենք”»:
19 Յովհաննէս ալ իր աշակերտներէն երկուքը իրեն կանչեց եւ զանոնք Յիսուսին ղրկեց՝ ըսելով. «Դուն ա՞ն ես որ գալու էր, թէ ուրիշի մը սպասենք»։
Եւ կոչեաց առ ինքն երկուս ոմանս յաշակերտացն իւրոց Յովհաննէս, առաքեաց [40]առ Տէր`` եւ ասէ. Դո՞ւ ես որ գալոցն ես, եթէ այլում ակն կալցուք:

7:19: Եւ կոչեաց առ ինքն երկուս ոմանս յաշակերտաց իւրոց Յովհաննէս, առաքեա՛ց առ Տէր եւ ասէ. Դո՛ւ ես որ գալոցն ես՝ եթէ այլում ակն կալցուք։
19 Եւ Յովհաննէսն իր աշակերտներից մի երկուսին իր մօտ կանչեց ու նրանց ուղարկեց Տիրոջ մօտ՝ ասելու. “Դո՞ւ ես, որ գալու էիր, թէ՞ ուրիշին սպասենք”»:
19 Յովհաննէս ալ իր աշակերտներէն երկուքը իրեն կանչեց եւ զանոնք Յիսուսին ղրկեց՝ ըսելով. «Դուն ա՞ն ես որ գալու էր, թէ ուրիշի մը սպասենք»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: Иоанн, призвав двоих из учеников своих, послал к Иисусу спросить: Ты ли Тот, Который должен придти, или ожидать нам другого?
7:19  ἔπεμψεν πρὸς τὸν κύριον λέγων, σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;
7:19. καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) δύο (to-two) τινὰς (to-ones) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"ὁ (the-one) Ἰωάνης (an-Ioanes,"ἔπεμψεν (it-dispatched) πρὸς (toward) τὸν (to-the-one) κύριον (to-Authority-belonged) λέγων (forthing,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) ἐρχόμενος ( coming ) ἢ (or) ἕτερον (to-different) προσδοκῶμεν; (we-might-toward-think-unto?"
7:19. et convocavit duos de discipulis suis Iohannes et misit ad Dominum dicens tu es qui venturus es an alium expectamusAnd John called to him two of his disciples and sent them to Jesus, saying: Art thou he that art to come? Or look we for another?
19. And John calling unto him two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another?
And John calling [unto him] two of his disciples sent [them] to Jesus, saying, Art thou he that should come? or look we for another:

19: Иоанн, призвав двоих из учеников своих, послал к Иисусу спросить: Ты ли Тот, Который должен придти, или ожидать нам другого?
7:19  ἔπεμψεν πρὸς τὸν κύριον λέγων, σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;
7:19. et convocavit duos de discipulis suis Iohannes et misit ad Dominum dicens tu es qui venturus es an alium expectamus
And John called to him two of his disciples and sent them to Jesus, saying: Art thou he that art to come? Or look we for another?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another? 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? 21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. 22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. 23 And blessed is he, whosoever shall not be offended in me. 24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind? 25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. 26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. 29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. 31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? 32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. 33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! 35 But wisdom is justified of all her children.

All this discourse concerning John Baptist, occasioned by his sending to ask whether he was the Messiah or no, we had, much as it is here related, Matt. xi. 2-19.

I. We have here the message John Baptist sent to Christ, and the return he made to it. Observe,

1. The great thing we are to enquire concerning Christ is whether he be he that should come to redeem and save sinners, or whether we are to look for another, v. 19, 20. We are sure that God has promised that a Saviour shall come, an anointed Saviour; we are as sure that what he has promised he will perform in its season. If this Jesus be that promised Messiah, we will receive him, and will look for no other; but, if not, we will continue our expectations, and, though he tarry, will wait for him.

2. The faith of John Baptist himself, or at least of his disciples, wanted to be confirmed in this matter; for Christ had not yet publicly declared himself to be indeed the Christ, nay, he would not have his disciples, who knew him to be so, to speak of it, till the proofs of his being so were completed in his resurrection. The great men of the Jewish church had not owned him, nor had he gained any interest that was likely to set him upon the throne of his father David. Nothing of that power and grandeur was to be seen about him in which it was expected that the Messiah would appear; and therefore it is not strange that they should ask, Art thou the Messiah? not doubting but that, if he was not, he would direct them what other to look for.

3. Christ left it to his own works to praise him in the gates, to tell what he was and to prove it. While John's messengers were with him, he wrought many miraculous cures, in that same hour, which perhaps intimates that they staid but an hour with him; and what a deal of work did Christ do in a little time! v. 21. He cured many of their infirmities and plagues in body, and of evil spirits that affected the mind either with frenzy or melancholy, and unto many that were blind he gave sight. He multiplied the cures, that there might be no ground left to suspect a fraud; and then (v. 22) he bade them go and tell John what they had seen. And he and they might easily argue, as even the common people did (John vii. 31), When Christ cometh, will he do more miracles than these which this man hath done? These cures, which they saw him work, were not only confirmations of his commission, but explications of it. The Messiah must come to cure a diseased world, to give light and sight to them that sit in darkness, and to restrain and conquer evil spirits. You see that Jesus does this to the bodies of people, and therefore must conclude this is he that should come to do it to the souls of people, and you are to look for no other. To his miracles in the kingdom of nature he adds this in the kingdom of grace (v. 22), To the poor the gospel is preached, which they knew was to be done by the Messiah; for he was anointed to preach the gospel to the meek (Isa. lxi. 1), and to save the souls of the poor and needy, Ps. lxxii. 13. Judge, therefore, whether you can look for any other that will more fully answer the characters of the Messiah and the great intentions of his coming.

4. He gave them an intimation of the danger people were in of being prejudiced against him, notwithstanding these evident proofs of his being the Messiah (v. 23): Blessed is he whosoever shall not be offended in me, or scandalized at me. We are here in a state of trial and probation; and it is agreeable to such a state that, as there are sufficient arguments to confirm the truth to those that are honest and impartial in searching after it, and have their minds prepared to receive it, so there should be also objections, to cloud the truth to those that are careless, worldly, and sensual. Christ's education at Nazareth, his residence at Galilee, the meanness of his family and relations, his poverty, and the despicableness of his followers--these and the like were stumbling-blocks to many, which all the miracles he wrought could not help them over. He is blessed, for he is wise, humble, and well disposed, that is not overcome by these prejudices. It is a sign that God has blessed him, for it is by his grace that he is helped over these stumbling-stones; and he shall be blessed indeed, blessed in Christ.

II. We have here the high encomium which Christ gave of John Baptist; not while his messengers were present (lest he should seem to flatter him), but when they were departed (v. 24), to make the people sensible of the advantages they had enjoyed in John's ministry, and were deprived of by his imprisonment. Let them now consider what they went out into the wilderness to see, who that was about whom there had been so much talk and such a great and general amazement. "Come," saith Christ, "I will tell you."

1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have bowed like a reed to Herod, and have complied with the court, he might have been a favourite there; but none of these things moved him.

2. He was a man of unparalleled self-denial, a great example of mortification and contempt of the world. He was not a man clothed in soft raiment, nor did he live delicately (v. 25); but, on the contrary, he lived in a wilderness and was clad and fed accordingly. Instead of adorning and pampering the body, he brought it under, and kept it in subjection.

3. He was a prophet, had his commission and instructions immediately from God, and not of man or by man. He was by birth a priest, but that is never taken notice of; for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he was more, he was much more than a prophet (v. 26), than any of the prophets of the Old Testament; for they spoke of Christ as at a distance, he spoke of him as at the door.

4. He was the harbinger and forerunner of the Messiah, and was himself prophesied of in the Old Testament (v. 27): This is he of whom it is written (Mal. iii. 1), Behold, I send my messenger before thy face. Before he sent the Master himself, he sent a messenger, to give notice of his coming, and prepare people to receive him. Had the Messiah been to appear as a temporal prince, under which character the carnal Jews expected him, his messenger would have appeared either in the pomp of a general or the gaiety of a herald at arms; but it was a previous indication, plain enough, of the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way did it by preaching repentance and reformation of men's hearts and lives. Certainly that kingdom was not of this world which was thus ushered in.

5. He was, upon this account, so great, that really there was not a greater prophet than he. Prophets were the greatest that were born of women, more honourable than kings and princes, and John was the greatest of all the prophets. The country was not sensible what a valuable, what an invaluable, man it had in it, when John Baptist went about preaching and baptizing. And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist. The meanest of those that follow the Lamb far excel the greatest of those that went before him. Those therefore who live under the gospel dispensation have so much the more to answer for.

III. We have here the just censure of the men of that generation, who were not wrought upon by the ministry either of John Baptist or of Jesus Christ himself.

1. Christ here shows what contempt was put upon John Baptist, while he was preaching and baptizing. (1.) Those who did show him any respect were but the common ordinary sort of people, who, in the eye of the gay part of mankind, were rather a disgrace to him than a credit, v. 29. The people indeed, the vulgar herd, of whom it was said, This people, who know not the law, are cursed (John vii. 49), and the publicans, men of ill fame, as being generally men of bad morals, or taken to be so, these were baptized with his baptism, and became his disciples; and these, though glorious monuments of divine grace, yet did not magnify John in the eye of the world; but by their repentance and reformation they justified God, justified his conduct and the wisdom of it in appointing such a one as John Baptist to be the forerunner of the Messiah: they hereby made it to appear that it was the best method that could be taken, for it was not in vain to them whatever it was to others. (2.) The great men of their church and nation, the polite and the politicians, that would have done him some credit in the eye of the world, did him all the dishonour they could; they heard him indeed, but they were not baptized of him, v. 30. The Pharisees, who were most in reputation for religion and devotion, and the lawyers, who were celebrated for their learning, especially their knowledge of the scriptures, rejected the counsel of God against themselves; they frustrated it, they received the grace of God, by the baptism of John, in vain. God in sending that messenger among them had a kind purpose of good to them, designed their salvation by it, and, if they had closed with the counsel of God, it had been for themselves, they had been made for ever; but they rejected it, would not comply with it, and it was against themselves, it was to their own ruin; they came short of the benefit intended them, and not only so, but forfeited the grace of God, put a bar in their own door, and, by refusing that discipline which was to fit them for the kingdom of the Messiah, shut themselves out of it, and they not only excluded themselves, but hindered others, and stood in their way.

2. He here shows the strange perverseness of the men of that generation, in their cavils both against John and Christ, and the prejudices they conceived against them.

(1.) They made but a jesting matter of the methods God took to do them good (v. 31): "Whereunto shall I liken the men of this generation? What can I think of absurd enough to represent them by? They are, then, like children sitting in the market-place, that mind nothing that is serious, but are as full of play as they can hold. As if God were but in jest with them, in all the methods he takes to do them good, as children are with one another in the market-place (v. 32), they turn it all off with a banter, and are not more affected with it than with a piece of pageantry." This is the ruin of multitudes, they can never persuade themselves to be serious in the concerns of their souls. Old men, sitting in the sanhedrim, were but as children sitting in the market-place, and no more affected with the things that belonged to their everlasting peace than people are with children's play. O the amazing stupidity and vanity of the blind and ungodly world! The Lord awaken them out of their security.

(2.) They still found something or other to carp at. [1.] John Baptist was a reserved austere man, lived much in solitude, and ought to have been admired for being such a humble, sober, self-denying man, and hearkened to as a man of thought and contemplation; but this, which was his praise, was turned to his reproach. Because he came neither eating nor drinking, so freely, plentifully, and cheerfully, as others did, you say, "He has a devil; he is a melancholy man, he is possessed, as the demoniac whose dwelling was among the tombs, though he be not quite so wild." [2.] Our Lord Jesus was of a more free and open conversation; he came eating and drinking, v. 34. He would go and dine with Pharisees, though he knew they did not care for him; and with publicans, though he knew they were no credit to him; yet, in hopes of doing good both to the one and the other, he conversed familiarly with them. By this it appears that the ministers of Christ may be of very different tempers and dispositions, very different ways of preaching and living, and yet all good and useful; diversity of gifts, but each given to profit withal. Therefore none must make themselves a standard to all others, nor judge hardly of those that do not do just as they do. John Baptist bore witness to Christ, and Christ applauded John Baptist, though they were the reverse of each other in their way of living. But the common enemies of them both reproached them both. The very same men that had represented John as crazed in his intellects, because he came neither eating nor drinking, represented our Lord Jesus as corrupt in his morals, because he came eating and drinking; he is a gluttonous man, and a wine-bibber. Ill-will never speaks well. See the malice of wicked people, and how they put the worst construction upon every thing they meet with in the gospel, and in the preachers and professors of it; and hereby they think to depreciate them, but really destroy themselves.

3. He shows that, notwithstanding this, God will be glorified in the salvation of a chosen remnant (v. 35): Wisdom is justified of all her children. There are those who are given to wisdom as her children, and they shall be brought by the grace of God to submit to wisdom's conduct and government, and thereby to justify wisdom in the ways she takes for bringing them to that submission; for to them they are effectual, and thereby appear well chosen. Wisdom's children are herein unanimous, one and all, they have all a complacency in the methods of grace which divine wisdom takes, and think never the worse of them for their being ridiculed by some.
Adam Clarke: Commentary on the Bible - 1831
7:19: Art thou he that should come? - That is, to save. Art thou the promised Messiah? See on Mat 11:3 (note).
Some have thought that this character of our Lord, ὁ ερχομενος, he who cometh, refers to the prophecy of Jacob, Gen 49:10, where he is called שילה Shiloh, which Grotius and others derive from שלה shalach, he sent: hence, as the time of the fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is just now ready to make his appearance in Judea. In Zac 9:9, a similar phrase is used, Behold, thy king Cometh unto thee - having Salvation. This is meant of the Messiah only; therefore I think the words to save, are necessarily implied.
Albert Barnes: Notes on the Bible - 1834
7:19: See this passage explained in Mat. 11:2-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: John: When we remember the Baptist's solemn testimony to Christ, the sign from heaven, and the miraculous impulse which made him acknowledge Jesus the Messiah, we shall be constrained to think that he sent to Christ, not for his own satisfaction, but for that of his disciples.
two: Luk 10:1; Jos 2:1; Mar 6:7; Act 10:7, Act 10:8; Rev 11:3
Art: Gen 3:15, Gen 22:18, Gen 49:10; Deu 18:15-18; Psa 110:1-4; Isa 7:14, Isa 9:6, Isa 9:7, Isa 11:1; Isa 40:10, Isa 40:11, Isa 59:20, Isa 59:21; Jer 23:5, Jer 23:6; Dan 9:24-26; Mic 5:2; Hag 2:7; Zac 9:9; Mal 3:1-3, Mal 4:2; Joh 4:25
John Gill
7:19 And John calling unto him two of his disciples,.... Which were a sufficient number to be sent on an errand, to ask a question, and report the answer, or bear witness to any fact they should see, or hear done.
Sent them unto Jesus, saying, art thou he that should come, or look we for another? not that he doubted that Jesus was the Messiah; nor was it for his own satisfaction so much that he sent these disciples of his with this question, but for theirs; and to remove all doubt and hesitation from them about Christ.
7:207:20: Եւ եկեալ առ նա արքն՝ ասեն. Յովհա՛ննէս մկրտիչ առաքեաց զմեզ առ քեզ՝ եւ ասէ. Դո՛ւ ես որ գալոցն ես եթէ այլում ա՛կն կալցուք[1138]։ [1138] Ոսկան. Արքն առ նա՝ ասեն։
20 Եւ այդ մարդիկ գալով նրա մօտ՝ ասացին. «Յովհաննէս Մկրտիչը մեզ ուղարկեց քեզ մօտ եւ ասում է. “Դո՞ւ ես, որ գալու էիր, թէ՞ ուրիշին սպասենք”»:
20 Աշակերտները գացին անոր ու ըսին. «Յովհաննէս Մկրտիչը մեզ ղրկեց քեզի ու կը հարցնէ. ‘Դուն ա՞ն ես որ գալու էր, թէ ուրիշի մը սպասենք’»։
Եւ եկեալ արքն առ նա` ասեն. Յովհաննէս մկրտիչ առաքեաց զմեզ առ քեզ եւ ասէ. Դո՞ւ ես որ գալոցն ես, եթէ այլում ակն կալցուք:

7:20: Եւ եկեալ առ նա արքն՝ ասեն. Յովհա՛ննէս մկրտիչ առաքեաց զմեզ առ քեզ՝ եւ ասէ. Դո՛ւ ես որ գալոցն ես եթէ այլում ա՛կն կալցուք[1138]։
[1138] Ոսկան. Արքն առ նա՝ ասեն։
20 Եւ այդ մարդիկ գալով նրա մօտ՝ ասացին. «Յովհաննէս Մկրտիչը մեզ ուղարկեց քեզ մօտ եւ ասում է. “Դո՞ւ ես, որ գալու էիր, թէ՞ ուրիշին սպասենք”»:
20 Աշակերտները գացին անոր ու ըսին. «Յովհաննէս Մկրտիչը մեզ ղրկեց քեզի ու կը հարցնէ. ‘Դուն ա՞ն ես որ գալու էր, թէ ուրիշի մը սպասենք’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: Они, придя к [Иисусу], сказали: Иоанн Креститель послал нас к Тебе спросить: Ты ли Тот, Которому должно придти, или другого ожидать нам?
7:20  παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν, ἰωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων, σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;
7:20. παραγενόμενοι ( Having-had-became-beside ) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it,"οἱ (the-ones) ἄνδρες (men,"εἶπαν (they-said,"Ἰωάνης (An-Ioanes) ὁ (the-one) βαπτιστὴς (an-immerser) ἀπέστειλεν (it-set-off) ἡμᾶς (to-us) πρὸς (toward) σὲ (to-THEE) λέγων (forthing,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) ἐρχόμενος ( coming ) ἢ (or) ἄλλον (to-other) προσδοκῶμεν; (we-might-toward-think-unto?"
7:20. cum autem venissent ad eum viri dixerunt Iohannes Baptista misit nos ad te dicens tu es qui venturus es an alium expectamusAnd when the men were come unto him, they said: John the Baptist hath sent us to thee, saying: Art thou he that art to come? Or look we for another?
20. And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another?
When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another:

20: Они, придя к [Иисусу], сказали: Иоанн Креститель послал нас к Тебе спросить: Ты ли Тот, Которому должно придти, или другого ожидать нам?
7:20  παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν, ἰωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων, σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;
7:20. cum autem venissent ad eum viri dixerunt Iohannes Baptista misit nos ad te dicens tu es qui venturus es an alium expectamus
And when the men were come unto him, they said: John the Baptist hath sent us to thee, saying: Art thou he that art to come? Or look we for another?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
7:20 When the men were come to him,.... To Jesus; "those two men", as the Arabic version reads; "the disciples", as the Persic version; the same that John sent from the castle of Machaerus, where he was now a prisoner, to Christ, who was teaching in some city or town of Galilee:
they said, John the Baptist; so well known by his being the administrator of the ordinance of baptism:
hath sent us unto thee, saying, art thou he that should come, or look we for another? See Gill on Mt 11:3.
7:217:21: Եւ ՚ի նմին ժամու բժշկեա՛ց զբազումս ՚ի հիւանդութեանց եւ ՚ի հարուածոց եւ յայսո՛ց չարաց, եւ կուրաց բազմաց շնորհեաց տեսանե՛լ։
21 Եւ նոյն ժամին նա շատերին բժշկեց հիւանդութիւններից, ցաւերի հարուածներից, չար ոգիներից եւ բազմաթիւ կոյրերի տեսողութիւն շնորհեց:
21 Նոյն ժամուն շատեր բժշկեց իրենց հիւանդութիւններէն ու հարուածներէն եւ չար ոգիներէն ու շատ կոյրերու տեսութիւն շնորհեց։
Եւ ի նմին ժամու բժշկեաց զբազումս ի հիւանդութեանց եւ ի հարուածոց եւ յայսոց չարաց, եւ կուրաց բազմաց շնորհեաց տեսանել:

7:21: Եւ ՚ի նմին ժամու բժշկեա՛ց զբազումս ՚ի հիւանդութեանց եւ ՚ի հարուածոց եւ յայսո՛ց չարաց, եւ կուրաց բազմաց շնորհեաց տեսանե՛լ։
21 Եւ նոյն ժամին նա շատերին բժշկեց հիւանդութիւններից, ցաւերի հարուածներից, չար ոգիներից եւ բազմաթիւ կոյրերի տեսողութիւն շնորհեց:
21 Նոյն ժամուն շատեր բժշկեց իրենց հիւանդութիւններէն ու հարուածներէն եւ չար ոգիներէն ու շատ կոյրերու տեսութիւն շնորհեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: А в это время Он многих исцелил от болезней и недугов и от злых духов, и многим слепым даровал зрение.
7:21  ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν.
7:21. ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἐθεράπευσεν (it-ministered-of) πολλοὺς ( to-much ) ἀπὸ (off) νόσων (of-ailments) καὶ (and) μαστίγων (of-whips) καὶ (and) πνευμάτων (of-currentings-to) πονηρῶν , ( of-en-necessitated ,"καὶ (and) τυφλοῖς ( unto-blind ) πολλοῖς ( unto-much ) ἐχαρίσατο ( it-granted-to ) βλέπειν. (to-view)
7:21. in ipsa autem hora curavit multos a languoribus et plagis et spiritibus malis et caecis multis donavit visum(And in that same hour, he cured many of their diseases and hurts and evil spirits: and to many that were blind he gave sight.)
21. In that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight.
And in that same hour he cured many of [their] infirmities and plagues, and of evil spirits; and unto many [that were] blind he gave sight:

21: А в это время Он многих исцелил от болезней и недугов и от злых духов, и многим слепым даровал зрение.
7:21  ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν.
7:21. in ipsa autem hora curavit multos a languoribus et plagis et spiritibus malis et caecis multis donavit visum
(And in that same hour, he cured many of their diseases and hurts and evil spirits: and to many that were blind he gave sight.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:21: Infirmities and plagues - The following judicious note from Bp. Pearce is worthy of deep attention: "Luke mentions here νοσοι, μαϚιγες, leprosias, and πνευματα πονηρα, i.e. diseases or ill habits of body, sores or lamenesses, and evil spirits: from whence we may conclude that evil spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the body, included in the two former words."
Unto many that were blind he gave light - Rather, he kindly gave sight - εχαρισατο το βλεπειν; or, he graciously gave sight. This is the proper meaning of the original words. In all his miracles, Jesus showed the tenderest mercy and kindness: not only the cure, but the manner in which he performed it, endeared him to those who were objects of his compassionate regards.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: plagues: Kg1 8:37; Psa 90:7-9; Mar 3:10, Mar 5:29, Mar 5:34; Co1 11:30-32; Heb 12:6; Jam 5:14, Jam 5:15
evil spirits: Πνευματα [Strong's G4151], πονηρα [Strong's G4190], are here clearly distinguished from bodily disorders.
Geneva 1599
7:21 And (b) in that same hour he cured many of [their] infirmities and plagues, and of evil spirits; and unto many [that were] blind he gave sight.
(b) When John's disciples came to Christ.
John Gill
7:21 And in that same hour,.... Or at that same time, for a precise hour is not intended: one exemplar reads, "in that day", in which these men came to Christ,
he, Jesus, as the Persic version expresses it,
cured many of their infirmities; bodily weaknesses and disorders: and plagues; which were inflicted on them as scourges and corrections for sin, very severe diseases, as epilepsies, leprosies, palsies, &c. and of evil spirits; or devils, which he dispossessed and commanded out of the bodies of men; though sometimes evil spirits, with the Jews, signify some kinds of bodily diseases: as when it is said (i).
"whoever puts out a lamp because he is afraid of Gentiles, or of thieves, or of , "an evil spirit", or because of a sick man that is asleep, he is free.''
Upon which Maimonides observes,
"an evil spirit they call all kinds of diseases, which, in the Arabic language, go by the name of "melancholy"; for it is one kind of the diseases mentioned, which makes a sick man to fly, and separate himself from mankind, as if he was afraid of the light, or of coming into the company of men:''
and unto many that were blind he gave sight; freely, as an act of grace and kindness, as the word signifies, without any merit, or motive, in them.
(i) Misn. Sabbat, c. 2. sect. 5. Vid Maimon. Hilchot Gerushin, c. 2. sect. 14.
7:227:22: Պատասխանի ետ նոցա եւ ասէ. Երթայք պատմեցէ՛ք Յովհաննու՝ զոր տեսէքդ եւ լուայք. զի կոյրք՝ տեսանե՛ն, եւ կաղք գնա՛ն, բորոտք՝ սրբին, խուլք՝ լսե՛ն, մեռեալք՝ յառնե՛ն, աղքատք՝ աւետարանի՛ն[1139]. [1139] Ոմանք. Եւ խուլք լսեն։
22 Նա պատասխանեց նրանց եւ ասաց. «Գնացէք պատմեցէ՛ք Յովհաննէսին, ինչ որ դուք տեսաք եւ լսեցիք. որ կոյրերը տեսնում են, կաղերը՝ քայլում, բորոտները մաքրւում են, խուլերը՝ լսում, մեռելները յարութիւն են առնում, աղքատները Բարի լուրն են լսում.
22 Ապա Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Գացէք Յովհաննէսին պատմեցէք ինչ որ տեսաք ու լսեցիք, թէ կոյրերը կը տեսնեն, կաղերը կը քալեն, բորոտները կը մաքրուին, խուլերը կը լսեն, մեռելները յարութիւն կ’առնեն, աղքատներուն աւետարան կը քարոզուի։
Պատասխանի ետ [41]նոցա եւ ասէ. Երթայք պատմեցէք Յովհաննու զոր տեսէքդ եւ լուայք, զի կոյրք տեսանեն, եւ կաղք գնան, բորոտք սրբին, խուլք լսեն, մեռեալք յառնեն, աղքատք աւետարանին:

7:22: Պատասխանի ետ նոցա եւ ասէ. Երթայք պատմեցէ՛ք Յովհաննու՝ զոր տեսէքդ եւ լուայք. զի կոյրք՝ տեսանե՛ն, եւ կաղք գնա՛ն, բորոտք՝ սրբին, խուլք՝ լսե՛ն, մեռեալք՝ յառնե՛ն, աղքատք՝ աւետարանի՛ն[1139].
[1139] Ոմանք. Եւ խուլք լսեն։
22 Նա պատասխանեց նրանց եւ ասաց. «Գնացէք պատմեցէ՛ք Յովհաննէսին, ինչ որ դուք տեսաք եւ լսեցիք. որ կոյրերը տեսնում են, կաղերը՝ քայլում, բորոտները մաքրւում են, խուլերը՝ լսում, մեռելները յարութիւն են առնում, աղքատները Բարի լուրն են լսում.
22 Ապա Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Գացէք Յովհաննէսին պատմեցէք ինչ որ տեսաք ու լսեցիք, թէ կոյրերը կը տեսնեն, կաղերը կը քալեն, բորոտները կը մաքրուին, խուլերը կը լսեն, մեռելները յարութիւն կ’առնեն, աղքատներուն աւետարան կը քարոզուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: И сказал им Иисус в ответ: пойдите, скажите Иоанну, что вы видели и слышали: слепые прозревают, хромые ходят, прокаженные очищаются, глухие слышат, мертвые воскресают, нищие благовествуют;
7:22  καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, πορευθέντες ἀπαγγείλατε ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται·
7:22. καὶ (And) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them," Πορευθέντες ( Having-been-traversed-of ) ἀπαγγείλατε (ye-should-have-messaged-off) Ἰωάνει (unto-an-Ioanes) ἃ ( to-which ) εἴδετε (ye-had-seen) καὶ (and) ἠκούσατε: (ye-heard) τυφλοὶ ( blind ) ἀναβλέπουσιν , ( they-view-up ," χωλοὶ ( lame ) περιπατοῦσιν, (they-tread-about-unto," λεπροὶ ( en-peeled ) καθαρίζονται (they-be-cleansed-to,"καὶ (and) κωφοὶ ( blunted ) ἀκούουσιν, (they-heareth," νεκροὶ ( en-deaded ) ἐγείρονται, (they-be-roused," πτωχοὶ ( beggared ) εὐαγγελίζονται : ( they-be-goodly-messaged-to )
7:22. et respondens dixit illis euntes nuntiate Iohanni quae vidistis et audistis quia caeci vident claudi ambulant leprosi mundantur surdi audiunt mortui resurgunt pauperes evangelizanturAnd answering, he said to them: Go and relate to John what you have heard and seen: the blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the gospel is preached.
22. And he answered and said unto them, Go your way, and tell John what things ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good tidings preached to them.
Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached:

22: И сказал им Иисус в ответ: пойдите, скажите Иоанну, что вы видели и слышали: слепые прозревают, хромые ходят, прокаженные очищаются, глухие слышат, мертвые воскресают, нищие благовествуют;
7:22  καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, πορευθέντες ἀπαγγείλατε ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται·
7:22. et respondens dixit illis euntes nuntiate Iohanni quae vidistis et audistis quia caeci vident claudi ambulant leprosi mundantur surdi audiunt mortui resurgunt pauperes evangelizantur
And answering, he said to them: Go and relate to John what you have heard and seen: the blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the gospel is preached.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:22: See these verses explained at large on Mat 11:4-15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: Go: Joh 1:46
how: Luk 7:21, Luk 18:35-43; Job 29:15; Psa 146:8; Isa 29:18, Isa 29:19, Isa 32:3, Isa 32:4, Isa 35:5, Isa 35:6; Isa 42:6, Isa 42:7, Isa 42:16, Isa 61:1-3; Jer 31:8; Mat 9:28-30, Mat 21:14; Joh 9:30-33; Act 26:18
the lame: Mat 15:30, Mat 15:31; Act 3:2-8, Act 8:7, Act 14:8-10
the lepers: Luk 5:12-15, Luk 17:12-19
the deaf: Isa 43:8; Mar 7:32-37
the dead: Luk 7:14, Luk 7:15, Luk 8:53-55
to: Luk 4:18; Zep 3:12; Jam 2:5
John Gill
7:22 Then Jesus answering said unto them,.... "To the disciples", as the Persic; to both, as the Arabic: when he had wrought these cures, he turned himself to the disciples of John, and made answer to their question. The Vulgate Latin leaves out the word "Jesus", rendering it, "and he answering"; in the following words:
go your way, and tell John what things ye have seen and heard. They had just seen many cured of infirmities, plagues, and evil spirits, and they had heard the doctrines of the Gospel preached by him; and the former were in confirmation of the latter, and both were proofs of his being the Messiah: the particulars of which follow,
how that the blind see; that is, they that had been blind, and some that were born blind received their sight, which was what was never heard of before, from the beginning of the world; and which, as it is an instance of Christ's almighty power, showing him to be God; so it was a fulfilment of a prophecy concerning him as the Messiah, who, when he came, was to open the eyes of the blind, Is 35:5 and this was true, not only in a corporeal, but in a spiritual sense: and generally so it was, that when the blind received their bodily sight, they also received their spiritual sight; and both were evidences of the true Messiahship of our Lord Jesus.
The lame walk; these were among those who were cured of their infirmities; and this also was prophesied of the Messiah, and was now accomplished by Jesus, that "the lame man" should "leap as an hart", Is 35:6 and so was to be considered by John, and his disciples, as another proof of his being the true Messiah:
the lepers are cleansed; of this sort were they who were cured of their plagues: the leprosy was called a plague; hence the treatise of leprosy, in the Misna, is, by the Jews, called Negaim, or "plagues".
The deaf hear; so in the above prophecy in Isaiah, it is predicted, that "the ears of the deaf should be unstopped" in the days of the Messiah; and which therefore must be considered as a further confirmation of Jesus being he that was to come, and that another was not to be looked for.
The dead are raised: whether there were any raised at this time, or no, is not certain; but certain it is, that there had been one raised from the dead, if not in the presence of these disciples, yet just before they came to Christ, of which John had been informed by some of his disciples, if not these; and of which an account is given before in this chapter, and which is what none but the mighty God can do.
To the poor the Gospel is preached: it was preached both by the poor, the disciples of Christ, and to the poor, mean, base, and illiterate among the Jews; and also to the poor, meek, and lowly in heart, as was prophesied should be, by the Messiah, Is 61:1 so that put all together, here were undoubted proofs, and a full demonstration, that Jesus was the Messiah; See Gill on Mt 11:4. See Gill on Mt 11:5.
John Wesley
7:22 To the poor the Gospel is preached - Which is the greatest mercy, and the greatest miracle of all.
7:237:23: եւ երանի՛ իցէ՝ որ ո՛չ գայթագղիցի յիս[1140]։ [1140] Ոմանք. Որ ո՛չ գայթագղիցէ. կամ՝ գայթագղեսցի յիս։
23 եւ երանի՜ նրան, որ իմ պատճառով չի գայթակղուի»:
23 Երանի՜ անոր որ իմ վրայովս չի գայթակղիր»։
եւ երանի իցէ որ ոչ գայթակղիցի յիս:

7:23: եւ երանի՛ իցէ՝ որ ո՛չ գայթագղիցի յիս[1140]։
[1140] Ոմանք. Որ ո՛չ գայթագղիցէ. կամ՝ գայթագղեսցի յիս։
23 եւ երանի՜ նրան, որ իմ պատճառով չի գայթակղուի»:
23 Երանի՜ անոր որ իմ վրայովս չի գայթակղիր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2323: и блажен, кто не соблазнится о Мне!
7:23  καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
7:23. καὶ (and) μακάριός (bless-belonged) ἐστιν (it-be) ὃς (which) ἐὰν (if-ever) μὴ (lest) σκανδαλισθῇ (it-might-have-been-cumbered-to) ἐν (in) ἐμοί. (unto-ME)
7:23. et beatus est quicumque non fuerit scandalizatus in meAnd blessed is he whosoever shall not be scandalized in me.
23. And blessed is he, whosoever shall find none occasion of stumbling in me.
And blessed is [he], whosoever shall not be offended in me:

23: и блажен, кто не соблазнится о Мне!
7:23  καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
7:23. et beatus est quicumque non fuerit scandalizatus in me
And blessed is he whosoever shall not be scandalized in me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: Luk 2:34; Isa 8:14, Isa 8:15; Mat 11:6, Mat 13:57, Mat 13:58; Joh 6:60-66; Rom 9:32, Rom 9:33; Co1 1:21-28, Co1 2:14; Pe1 2:7, Pe1 2:8
John Gill
7:23 And blessed is he, whosoever shall not be offended in me. The Arabic version renders it, "blessed is he that doubts not of me". The Persic and Ethiopic versions both add to the text, the former rendering the words thus, "blessed is he that is not brought into offence and doubt concerning me"; and the latter thus, "blessed are they who do not deny me, and are not offended in me": particular regard is had to the disciples of John, who both doubted of Christ as the Messiah, and were offended at his popularity and success; See Gill on Mt 11:6.
7:247:24: Եւ իբրեւ գնացին հրեշտակքն Յովհաննու, սկսաւ խօսել ընդ ժողովուրդսն վասն Յովհաննու. Զի՞նչ ելէք յանապատն տեսանել, եղէ՞գն շարժուն ՚ի հողմոյ[1141]։ [1141] Ոսկան. Գնացին աշակերտքն Յօհաննու, սկսաւ ասել ընդ ժո՛՛... Զի՞ ե՛՛։ Ոմանք. Եղե՞գն ՚ի հողմոյ շարժուն։
24 Եւ երբ Յովհաննէսի պատգամաւորները գնացին, նա սկսեց ժողովրդին խօսել Յովհաննէսի մասին. «Ի՞նչ տեսնելու համար դուրս եկաք անապատ. քամուց շարժուող մի եղէ՞գ:
24 Երբ Յովհաննէսին ղրկած մարդիկը գացին, Յիսուս ժողովուրդին ըսաւ Յովհաննէսին համար. «Ի՞նչ տեսնելու ելաք անապատին մէջ. եղէ՞գ մը հովէն շարժուած։
Եւ իբրեւ գնացին հրեշտակքն Յովհաննու, սկսաւ խօսել ընդ ժողովուրդսն վասն Յովհաննու. Զի՞նչ ելէք յանապատն տեսանել, եղէ՞գն շարժուն ի հողմոյ:

7:24: Եւ իբրեւ գնացին հրեշտակքն Յովհաննու, սկսաւ խօսել ընդ ժողովուրդսն վասն Յովհաննու. Զի՞նչ ելէք յանապատն տեսանել, եղէ՞գն շարժուն ՚ի հողմոյ[1141]։
[1141] Ոսկան. Գնացին աշակերտքն Յօհաննու, սկսաւ ասել ընդ ժո՛՛... Զի՞ ե՛՛։ Ոմանք. Եղե՞գն ՚ի հողմոյ շարժուն։
24 Եւ երբ Յովհաննէսի պատգամաւորները գնացին, նա սկսեց ժողովրդին խօսել Յովհաննէսի մասին. «Ի՞նչ տեսնելու համար դուրս եկաք անապատ. քամուց շարժուող մի եղէ՞գ:
24 Երբ Յովհաննէսին ղրկած մարդիկը գացին, Յիսուս ժողովուրդին ըսաւ Յովհաննէսին համար. «Ի՞նչ տեսնելու ելաք անապատին մէջ. եղէ՞գ մը հովէն շարժուած։
zohrab-1805▾ eastern-1994▾ western am▾
7:2424: По отшествии же посланных Иоанном, начал говорить к народу об Иоанне: что смотреть ходили вы в пустыню? трость ли, ветром колеблемую?
7:24  ἀπελθόντων δὲ τῶν ἀγγέλων ἰωάννου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ ἰωάννου, τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
7:24. Ἀπελθόντων ( Of-having-had-came-off ) δὲ (moreover) τῶν (of-the-ones) ἀγγέλων (of-messengers) Ἰωάνου (of-an-Ioanes," ἤρξατο ( it-firsted ) λέγειν (to-forth) πρὸς (toward) τοὺς (to-the-ones) ὄχλους (to-crowds) περὶ (about) Ἰωάνου (of-an-Ioanes,"Τί (To-what-one) ἐξήλθατε (ye-had-came-out) εἰς (into) τὴν (to-the-one) ἔρημον (to-solituded) θεάσασθαι ; ( to-have-perceived-unto ?"κάλαμον (To-a-reed) ὑπὸ (under) ἀνέμου (of-a-wind) σαλευόμενον; (to-being-undulated-of?"
7:24. et cum discessissent nuntii Iohannis coepit dicere de Iohanne ad turbas quid existis in desertum videre harundinem vento moveriAnd when the messengers of John were departed, he began to speak to the multitudes concerning John. What went ye out into the desert to see? A reed shaken with the wind?
24. And when the messengers of John were departed, he began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind?
And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind:

24: По отшествии же посланных Иоанном, начал говорить к народу об Иоанне: что смотреть ходили вы в пустыню? трость ли, ветром колеблемую?
7:24  ἀπελθόντων δὲ τῶν ἀγγέλων ἰωάννου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ ἰωάννου, τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
7:24. et cum discessissent nuntii Iohannis coepit dicere de Iohanne ad turbas quid existis in desertum videre harundinem vento moveri
And when the messengers of John were departed, he began to speak to the multitudes concerning John. What went ye out into the desert to see? A reed shaken with the wind?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: What: Mat 11:7, Mat 11:8
wilderness: Luk 1:80, Luk 3:2; Mat 3:1-5; Mar 1:4, Mar 1:5; Joh 1:23
A reed: Gen 49:4; Co2 1:17-20; Eph 4:14; Jam 1:6-8; Pe2 2:17, Pe2 3:17
Geneva 1599
7:24 (4) And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?
(4) That which the prophets showed long before, John shows presently: and Christ himself presents it daily unto us in the gospel, but for the most part in vain, because many seek nothing else than foolish toys and vain glory.
John Gill
7:24 And when the messengers of John were departed,.... The Syriac and Persic versions read, "the disciples of John"; and the Arabic version, "the two disciples of John"; the two that he sent, when they were gone back with the answer of Christ;
he, "Jesus", as the Persic version expresses it,
began to speak unto the people concerning John; not caring to say any thing about him to the messengers, or whilst they were present, lest he should be charged with flattery; See Gill on Mt 11:7.
What went ye into the wilderness for to see? a reed shaken with the wind? an inconsistent, wavering, and unstable man? if so, they were greatly mistaken; or the motions and gesture of the man? See Gill on Mt 11:7.
John Wesley
7:24 When the messengers were departed - He did not speak the following things in the hearing of John's disciples, lest he should seem to flatter John, or to compliment him into an adherence to his former testimony. To avoid all suspicion of this kind, he deferred his commendation of him, till the messengers were gone; and then delivered it to the people, to prevent all imaginations, as if John were wavering in his judgment, and had sent the two disciples for his own, rather than their satisfaction.
7:257:25: Այլ զի՞նչ ելէք տեսանել, ա՞յր ՚ի հանդերձս փափկութեան զարդարեալ. ահաւանիկ՝ որ ՚ի հանդերձս երեւելիս եւ ՚ի փափկութեան են՝ յարքունի՛ս են։
25 Հապա ի՞նչ տեսնելու համար դուրս եկաք. փափուկ զգեստներով զարդարուած մի մա՞րդ. ահաւասիկ նրանք, որ փառաւոր զգեստներով են եւ փափուկ կենցաղով են ապրում, արքունիքներում են լինում:
25 Հապա ի՞նչ տեսնելու ելաք. փափուկ հանդերձներ հագած մա՞րդ մը։ Ահա անոնք որ փառաւոր հագուստներով ու փափկութեան մէջ են, թագաւորական պալատներն են։
Այլ զի՞նչ ելէք տեսանել, ա՞յր ի հանդերձս փափկութեան զարդարեալ. ահաւանիկ որք ի հանդերձս երեւելիս եւ ի փափկութեան են` յարքունիս են:

7:25: Այլ զի՞նչ ելէք տեսանել, ա՞յր ՚ի հանդերձս փափկութեան զարդարեալ. ահաւանիկ՝ որ ՚ի հանդերձս երեւելիս եւ ՚ի փափկութեան են՝ յարքունի՛ս են։
25 Հապա ի՞նչ տեսնելու համար դուրս եկաք. փափուկ զգեստներով զարդարուած մի մա՞րդ. ահաւասիկ նրանք, որ փառաւոր զգեստներով են եւ փափուկ կենցաղով են ապրում, արքունիքներում են լինում:
25 Հապա ի՞նչ տեսնելու ելաք. փափուկ հանդերձներ հագած մա՞րդ մը։ Ահա անոնք որ փառաւոր հագուստներով ու փափկութեան մէջ են, թագաւորական պալատներն են։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: Что же смотреть ходили вы? человека ли, одетого в мягкие одежды? Но одевающиеся пышно и роскошно живущие находятся при дворах царских.
7:25  ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῶ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν.
7:25. ἀλλὰ (Other) τί (to-what-one) ἐξήλθατε (ye-had-came-out) ἰδεῖν; (to-have-had-seen?"ἄνθρωπον (To-a-mankind) ἐν (in) μαλακοῖς ( unto-softed ) ἱματίοις (unto-apparelets) ἠμφιεσμένον; (to-having-had-come-to-be-en-put-around?" ἰδοὺ ( Thou-should-have-had-seen ,"οἱ (the-ones) ἐν (in) ἱματισμῷ (unto-an-appareling-of) ἐνδόξῳ (unto-reckoned-in) καὶ (and) τρυφῇ (unto-a-luxury," ὑπάρχοντες ( firsting-under ) ἐν (in) τοῖς (unto-the-ones) βασιλείοις ( unto-rulered-of-belonged ) εἰσίν. (they-be)
7:25. sed quid existis videre hominem mollibus vestimentis indutum ecce qui in veste pretiosa sunt et deliciis in domibus regum suntBut what went you out to see? A man clothed in soft garments? Behold they that are in costly apparel and live delicately are in the houses of kings.
25. But what went ye out to see? a man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts.
But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts:

25: Что же смотреть ходили вы? человека ли, одетого в мягкие одежды? Но одевающиеся пышно и роскошно живущие находятся при дворах царских.
7:25  ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῶ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν.
7:25. sed quid existis videre hominem mollibus vestimentis indutum ecce qui in veste pretiosa sunt et deliciis in domibus regum sunt
But what went you out to see? A man clothed in soft garments? Behold they that are in costly apparel and live delicately are in the houses of kings.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: A man: Kg2 1:8; Isa 59:17; Mat 3:4; Pe1 3:3, Pe1 3:4
are in: Sa2 19:35; Kg1 10:5; Est 1:3, Est 1:11, Est 4:2, Est 5:1, Est 8:15; Mat 6:29
John Gill
7:25 But what went you out for to see?.... If not his air and action, what was it? was it his apparel and dress? was it to see
a man clothed in soft raiment? If this was the case, their labour was in vain, and they had their walk for nothing; for John was clothed with camels' hair, rough and undressed, and was girt with a leathern girdle; there was nothing in his person, mien, and garb, that was attractive:
they which are gorgeously, apparelled; or richly clothed, as John was not:
and live delicately; in the most elegant manner, and on the richest dainties, as John did not, his food being locusts and wild honey:
are in kings' courts; and not in a wilderness, where John; came preaching.
7:267:26: Այլ զի՞նչ ելէք տեսանել, մարգարէ՞. այո՛, ասե՛մ ձեզ՝ առաւե՛լ եւս քան զմարգարէ[1142]։ [1142] Ոմանք. Եւ առաւել։
26 Հապա ի՞նչ տեսնելու համար դուրս եկաք. մի մարգարէ՞. այո՛, ասում եմ ձեզ, առաւել քան մի մարգարէ.
26 Հապա ի՞նչ տեսնելու ելաք. մարգարէ՞. այո՛, կ’ըսեմ ձեզի, մարգարէէ մը աւելի։
Այլ զի՞նչ ելէք տեսանել. մարգարէ՞. այո, ասեմ ձեզ, առաւել եւս քան զմարգարէ:

7:26: Այլ զի՞նչ ելէք տեսանել, մարգարէ՞. այո՛, ասե՛մ ձեզ՝ առաւե՛լ եւս քան զմարգարէ[1142]։
[1142] Ոմանք. Եւ առաւել։
26 Հապա ի՞նչ տեսնելու համար դուրս եկաք. մի մարգարէ՞. այո՛, ասում եմ ձեզ, առաւել քան մի մարգարէ.
26 Հապա ի՞նչ տեսնելու ելաք. մարգարէ՞. այո՛, կ’ըսեմ ձեզի, մարգարէէ մը աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
7:2626: Что же смотреть ходили вы? пророка ли? Да, говорю вам, и больше пророка.
7:26  ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
7:26. ἀλλὰ (Other) τί (to-what-one) ἐξήλθατε (ye-had-came-out) ἰδεῖν; (to-have-had-seen?"προφήτην; (To-a-declarer-before?"ναί, (Yea,"λέγω (I-forth) ὑμῖν, (unto-ye,"καὶ (and) περισσότερον (to-more-abouted) προφήτου. (of-a-declarer-before)
7:26. sed quid existis videre prophetam utique dico vobis et plus quam prophetamBut what went you out to see? A prophet? Yea, I say to you, and more than a prophet.
26. But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet.
But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet:

26: Что же смотреть ходили вы? пророка ли? Да, говорю вам, и больше пророка.
7:26  ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
7:26. sed quid existis videre prophetam utique dico vobis et plus quam prophetam
But what went you out to see? A prophet? Yea, I say to you, and more than a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: Mat 11:9-14; Joh 3:26-30, Joh 5:35
A prophet: Luk 1:76, Luk 20:6
and: Luk 16:16
John Gill
7:26 But what went ye out for to see?.... What led your curiosity to go into the wilderness after him, since it could not be any of the above things? was it to see
a prophet? which was the case; for John was a prophet, and was known to be one; and the fame of him, as such, drew vast numbers to see and hear him, there not having been a prophet among the Jews, for some hundreds of years:
yea, I say unto you, and much more than a prophet; not that he was the prophet Moses did say should come; nor was he the priest that should arise with the "Urim" and "Thummim", that the "Tirshatha", Nehemiah spoke of; nor was he the king Messiah; but he was his forerunner, he saw him and baptized him, and so was greater than any of the prophets that went before him.
7:277:27: Զի սա՛ է՝ վասն որոյ գրեալն է, թէ ահա՝ առաքեմ զհրեշտակ իմ առաջի քոյ՝ որ յարդարեսցէ զճանապարհ քո առաջի քոյ[1143]։ [1143] Ոմանք. Առաջի երեսաց քոց... զճանապահս քո։
27 որովհետեւ Յովհաննէսը նա է, որի մասին գրուած է. “Ահա քո առաջից ուղարկում եմ իմ պատգամաւորին, որպէսզի քո առաջ քո ճանապարհը պատրաստի”:
27 Վասն զի ասիկա է՝ որուն համար գրուած է. ‘Ահա ես իմ դեսպանս կը ղրկեմ քու երեսիդ առջեւէն, որ քու ճամբադ պիտի պատրաստէ քու առջեւէդ’։
Զի սա է վասն որոյ գրեալն է թէ` Ահա առաքեմ զհրեշտակ իմ առաջի քո, որ յարդարեսցէ զճանապարհ քո առաջի քո:

7:27: Զի սա՛ է՝ վասն որոյ գրեալն է, թէ ահա՝ առաքեմ զհրեշտակ իմ առաջի քոյ՝ որ յարդարեսցէ զճանապարհ քո առաջի քոյ[1143]։
[1143] Ոմանք. Առաջի երեսաց քոց... զճանապահս քո։
27 որովհետեւ Յովհաննէսը նա է, որի մասին գրուած է. “Ահա քո առաջից ուղարկում եմ իմ պատգամաւորին, որպէսզի քո առաջ քո ճանապարհը պատրաստի”:
27 Վասն զի ասիկա է՝ որուն համար գրուած է. ‘Ահա ես իմ դեսպանս կը ղրկեմ քու երեսիդ առջեւէն, որ քու ճամբադ պիտի պատրաստէ քու առջեւէդ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:2727: Сей есть, о котором написано: вот, Я посылаю Ангела Моего пред лицем Твоим, который приготовит путь Твой пред Тобою.
7:27  οὖτός ἐστιν περὶ οὖ γέγραπται, ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
7:27. οὗτός (The-one-this) ἐστιν (it-be) περὶ (about) οὗ (of-which) γέγραπται (it-had-come-to-be-scribed," Ἰδοὺ ( Thou-should-have-had-seen ," ἀποστέλλω ( I-setteth-off ) τὸν ( to-the-one ) ἄγγελόν ( to-a-messenger ) μου ( of-me ) πρὸ ( before ) προσώπου ( of-looked-toward ) σου , ( of-thee ," ὃς ( which ) κατασκευάσει ( it-shall-down-equip-to ) τὴν ( to-the-one ) ὁδόν ( to-a-way ) σου ( of-thee ) ἔμπροσθέν ( in-toward-from ) σου . ( of-thee )
7:27. hic est de quo scriptum est ecce mitto angelum meum ante faciem tuam qui praeparabit viam tuam ante teThis is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.
27. This is he of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee.
This is [he], of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee:

27: Сей есть, о котором написано: вот, Я посылаю Ангела Моего пред лицем Твоим, который приготовит путь Твой пред Тобою.
7:27  οὖτός ἐστιν περὶ οὖ γέγραπται, ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
7:27. hic est de quo scriptum est ecce mitto angelum meum ante faciem tuam qui praeparabit viam tuam ante te
This is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: Behold: Luk 1:15-17, Luk 1:76; Isa 40:3; Mal 3:1, Mal 4:5, Mal 4:6; Joh 1:23
John Gill
7:27 This is he of whom it is written,.... In Mal 3:1. See Gill on Mt 11:10. See Gill on Mk 1:2.
John Wesley
7:27 Mal 3:1.
7:287:28: Ամէն ասե՛մ ձեզ. Մեծ ՚ի ծնունդս կանանց՝ մարգարէ, քան զՅովհաննէս ո՛չ ոք է. բայց փոքրիկն յարքայութեան Աստուծոյ՝ մե՛ծ է քան զնա։
28 Ճշմարիտ եմ ասում ձեզ, կանանցից ծնուածների մէջ չկայ աւելի մեծ մարգարէ, քան Յովհաննէսը. բայց Աստծու արքայութեան մէջ ամենափոքրը աւելի մեծ է, քան թէ նա»:
28 Քանզի կ’ըսեմ ձեզի. ‘Կիներէն ծնածներուն մէջ Յովհաննէս Մկրտչէն մեծ մարգարէ չկայ’. սակայն Աստուծոյ թագաւորութեանը մէջ ամենէն պզտիկը անկէ մեծ է»։
[42]Ամէն ասեմ ձեզ. Մեծ ի ծնունդս կանանց մարգարէ քան զՅովհաննէս ոչ ոք է, բայց փոքրիկն յարքայութեան Աստուծոյ մեծ է քան զնա:

7:28: Ամէն ասե՛մ ձեզ. Մեծ ՚ի ծնունդս կանանց՝ մարգարէ, քան զՅովհաննէս ո՛չ ոք է. բայց փոքրիկն յարքայութեան Աստուծոյ՝ մե՛ծ է քան զնա։
28 Ճշմարիտ եմ ասում ձեզ, կանանցից ծնուածների մէջ չկայ աւելի մեծ մարգարէ, քան Յովհաննէսը. բայց Աստծու արքայութեան մէջ ամենափոքրը աւելի մեծ է, քան թէ նա»:
28 Քանզի կ’ըսեմ ձեզի. ‘Կիներէն ծնածներուն մէջ Յովհաննէս Մկրտչէն մեծ մարգարէ չկայ’. սակայն Աստուծոյ թագաւորութեանը մէջ ամենէն պզտիկը անկէ մեծ է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2828: Ибо говорю вам: из рожденных женами нет ни одного пророка больше Иоанна Крестителя; но меньший в Царствии Божием больше его.
7:28  λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν ἰωάννου οὐδείς ἐστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν.
7:28. λέγω (I-forth) ὑμῖν, (unto-ye,"μείζων (greater) ἐν (in) γεννητοῖς ( unto-generatable ) γυναικῶν (of-women) Ἰωάνου (of-an-Ioanes) οὐδεὶς (not-moreover-one) ἔστιν: (it-be) ὁ (the-one) δὲ (moreover) μικρότερος (more-small) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity,"μείζων (more-great) αὐτοῦ (of-it) ἐστίν.-- (it-be)
7:28. dico enim vobis maior inter natos mulierum propheta Iohanne Baptista nemo est qui autem minor est in regno Dei maior est illoFor I say to you: Amongst those that are born of men, there is not a greater prophet than John the Baptist. But he that is the lesser in the kingdom of God is greater than he.
28. I say unto you, Among them that are born of women there is none greater than John: yet he that is but little in the kingdom of God is greater than he.
For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he:

28: Ибо говорю вам: из рожденных женами нет ни одного пророка больше Иоанна Крестителя; но меньший в Царствии Божием больше его.
7:28  λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν ἰωάννου οὐδείς ἐστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν.
7:28. dico enim vobis maior inter natos mulierum propheta Iohanne Baptista nemo est qui autem minor est in regno Dei maior est illo
For I say to you: Amongst those that are born of men, there is not a greater prophet than John the Baptist. But he that is the lesser in the kingdom of God is greater than he.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: Among: Luk 1:14, Luk 1:15, Luk 3:16
but: Luk 9:48, Luk 10:23, Luk 10:24; Mat 11:11, Mat 13:16, Mat 13:17; Eph 3:8, Eph 3:9; Col 1:25-27; Heb 11:39, Heb 11:40; Pe1 1:10-12
John Gill
7:28 For I say unto you----here is not a greater prophet,.... The word "prophet" is left out in the Arabic and Ethiopic versions, as in Mt 11:11. See Gill on Mt 11:11.
John Wesley
7:28 There is not a greater prophet than John - A greater teacher. But he that is least in the kingdom of God - The least teacher whom I send forth.
7:297:29: Եւ ամենայն ժողովուրդն իբրեւ լուան, եւ մաքսաւորքն, արդարացուցի՛ն զԱստուած. զի մկրտեցան ՚ի մկրտութիւնն Յովհաննու[1144]։ [1144] Այլք. Ամենայն ժողովուրդն իբրեւ լուաւ. եւ։
29 Եւ երբ ամբողջ ժողովուրդը լսեց, նոյնպէս եւ մաքսաւորները, ընդունեցին Աստծու արդարութիւնը՝ մկրտուելով Յովհաննէսի մկրտութեամբ:
29 Բոլոր ժողովուրդը ու մաքսաւորները երբ լսեցին, Աստուած արդարացուցին, որ Յովհաննէսին մկրտութիւնով մկրտուեցան։
Եւ ամենայն ժողովուրդն իբրեւ լուան եւ մաքսաւորքն, արդարացուցին զԱստուած, զի մկրտեցան ի մկրտութիւնն Յովհաննու:

7:29: Եւ ամենայն ժողովուրդն իբրեւ լուան, եւ մաքսաւորքն, արդարացուցի՛ն զԱստուած. զի մկրտեցան ՚ի մկրտութիւնն Յովհաննու[1144]։
[1144] Այլք. Ամենայն ժողովուրդն իբրեւ լուաւ. եւ։
29 Եւ երբ ամբողջ ժողովուրդը լսեց, նոյնպէս եւ մաքսաւորները, ընդունեցին Աստծու արդարութիւնը՝ մկրտուելով Յովհաննէսի մկրտութեամբ:
29 Բոլոր ժողովուրդը ու մաքսաւորները երբ լսեցին, Աստուած արդարացուցին, որ Յովհաննէսին մկրտութիւնով մկրտուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
7:2929: И весь народ, слушавший [Его], и мытари воздали славу Богу, крестившись крещением Иоанновым;
7:29  καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεόν, βαπτισθέντες τὸ βάπτισμα ἰωάννου·
7:29. Καὶ (And) πᾶς (all) ὁ (the-one) λαὸς (a-people) ἀκούσας (having-heard) καὶ (and) οἱ (the-ones) τελῶναι (finish-purchasers) ἐδικαίωσαν (they-en-course-belonged) τὸν (to-the-one) θεόν, (to-a-Deity," βαπτισθέντες ( having-been-immersed-to ) τὸ (to-the-one) βάπτισμα (to-an-immersing-to) Ἰωάνου: (of-an-Ioanes)
7:29. et omnis populus audiens et publicani iustificaverunt Deum baptizati baptismo IohannisAnd all the people hearing, and the publicans, justified God, being baptized with John's baptism.
29. And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John.
And all the people that heard [him], and the publicans, justified God, being baptized with the baptism of John:

29: И весь народ, слушавший [Его], и мытари воздали славу Богу, крестившись крещением Иоанновым;
7:29  καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεόν, βαπτισθέντες τὸ βάπτισμα ἰωάννου·
7:29. et omnis populus audiens et publicani iustificaverunt Deum baptizati baptismo Iohannis
And all the people hearing, and the publicans, justified God, being baptized with John's baptism.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:29: Justified God - Or, declared God to be just - εδικαιωσαν τον Θεον. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, Luk 3:7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. Pearce proves that this is the sense in which the word δικαιοω is used here and in Psa 51:4, compared with Job 32:2, and by this evangelist again in Luk 10:29, and Luk 16:15.
Albert Barnes: Notes on the Bible - 1834
7:29
The people - The common people.
That heard him - That heard "John."
The publicans - The tax-gatherers, the worst kind of people, who had, however, been converted.
Justified God - Considered God as "just" or "right" in the counsel which he gave by John - to wit, in calling people to repentance, and in denouncing future wrath on the impenitent. Compare Mat 11:19.
Being baptized ... - They "showed" that they approved of the message of God by submitting to the ordinance which he commanded - the ordinance of baptism. This verse and the following are not to be considered as the words of "Luke," but the continuation of the discourse of our Lord. He is saying what took place in regard to John. Among the common people he was approved and obeyed among the rich and learned he was despised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:29: justified: Luk 7:35; Jdg 1:7; Psa 51:4; Rom 3:4-6, Rom 10:3; Rev 15:3, Rev 16:5
being: Luk 3:12; Mat 3:5, Mat 3:6, Mat 21:31, Mat 21:32
Geneva 1599
7:29 And all the people that heard [him], and the publicans, (c) justified God, being baptized with the baptism of John.
(c) Said that he was just, good, faithful and merciful.
John Gill
7:29 And all the people that heard him,.... Either Christ saying these things in commendation of John, and gave their assent to them, and showed their approbation of them, having been baptized by him; or rather, the people that had heard John preach the doctrines of repentance and faith, and of baptism; for these words seem rather to be the words of Christ, relating the success of John's ministry among different persons:
and the publicans justified God; even those wicked men, who were before profligate and abandoned sinners, when they came under John's ministry, were so wrought upon by the power and grace of God through it, that they approved of, and applauded the wisdom, goodness, and grace of God, in sending such a prophet as John; in qualifying him in the manner he did, and giving in him a commission to preach such doctrines, and administer such an ordinance as he did: and this their approbation of the divine conduct, and their thankfulness for the same, they testified by their
being baptized with the baptism of John; they expressed their sentiments by their obedience; they declared it was right in God to institute such an ordinance, and for John to administer it; and that it became them to submit to it, as a part of righteousness to be fulfilled; they hereby signified, that they thought that it was agreeable to the nature of God, who is holy, just, and good, suitable to the Gospel dispensation, and very fit and proper for them.
John Wesley
7:29 And all the people - Our Lord continues his discourse: justified God - Owned his wisdom and mercy in thus calling them to repentance, and preparing them for Him that was to come.
Robert Jamieson, A. R. Fausset and David Brown
7:29 THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
And all the people that heard--"on hearing (this)." These are the observations of the Evangelist, not of our Lord.
and the publicans--a striking clause.
justified God, being baptized, &c.--rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see Lk 1:16-17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.
7:307:30: Իսկ փարիսեցիքն եւ օրինականքն, զխորհուրդն Աստուծոյ անարգեցին յանձինս իւրեանց, զի ո՛չ մկրտեցան ՚ի նմանէ։
30 Իսկ փարիսեցիները եւ օրինականները իրենց հոգիներում Աստծու խորհուրդն անարգեցին նրանով, որ Յովհաննէսից չմկրտուեցին:
30 Բայց փարիսեցիները եւ օրինականները իրենց անձին դէմ Աստուծոյ խորհուրդը անարգեցին եւ անկէ չմկրտուեցան։
Իսկ փարիսեցիքն եւ օրինականքն զխորհուրդն Աստուծոյ անարգեցին յանձինս իւրեանց, զի ոչ մկրտեցան ի նմանէ:

7:30: Իսկ փարիսեցիքն եւ օրինականքն, զխորհուրդն Աստուծոյ անարգեցին յանձինս իւրեանց, զի ո՛չ մկրտեցան ՚ի նմանէ։
30 Իսկ փարիսեցիները եւ օրինականները իրենց հոգիներում Աստծու խորհուրդն անարգեցին նրանով, որ Յովհաննէսից չմկրտուեցին:
30 Բայց փարիսեցիները եւ օրինականները իրենց անձին դէմ Աստուծոյ խորհուրդը անարգեցին եւ անկէ չմկրտուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
7:3030: а фарисеи и законники отвергли волю Божию о себе, не крестившись от него.
7:30  οἱ δὲ φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ θεοῦ ἠθέτησαν εἰς ἑαυτούς, μὴ βαπτισθέντες ὑπ᾽ αὐτοῦ.
7:30. οἱ (The-ones) δὲ (moreover) Φαρισαῖοι ( Faris-belonged ) καὶ (and) οἱ (the-ones) νομικοὶ ( parcelee-belonged-of ) τὴν (to-the-one) βουλὴν (to-a-purposing) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἠθέτησαν (they-un-placed-unto) εἰς (into) ἑαυτούς, (to-selves,"μὴ (lest) βαπτισθέντες ( having-been-immersed-to ) ὑπ' (under) αὐτοῦ.-- (of-it)
7:30. Pharisaei autem et legis periti consilium Dei spreverunt in semet ipsos non baptizati ab eoBut the Pharisees and the lawyers despised the counsel of God against themselves, being not baptized by him.
30. But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him.
But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him:

30: а фарисеи и законники отвергли волю Божию о себе, не крестившись от него.
7:30  οἱ δὲ φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ θεοῦ ἠθέτησαν εἰς ἑαυτούς, μὴ βαπτισθέντες ὑπ᾽ αὐτοῦ.
7:30. Pharisaei autem et legis periti consilium Dei spreverunt in semet ipsos non baptizati ab eo
But the Pharisees and the lawyers despised the counsel of God against themselves, being not baptized by him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:30: Rejected the counsel of God - Or, frustrated the will of God - την βουλην του Θεου ηθετησαν. Kypke says the verb αθετειν has two meanings: - 1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, etc., at John's preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and disobeyed his precepts.
Albert Barnes: Notes on the Bible - 1834
7:30
But the Pharisees and lawyers rejected ... - It appears from Mat 3:7 that some of the Pharisees came to John to be baptized; but still this is entirely consistent with the supposition that the great mass of Pharisees and lawyers rejected him.
The counsel of God - The counsel of God toward them was the solemn admonition by John to "repent" and be baptized, and be prepared to receive the Messiah. This was the command or Rev_ealed will of God in relation to them. When it is said that they "rejected" the counsel of God, it does not mean that they could frustrate his purposes, but merely that they violated his commands. Men cannot frustrate the "real" purposes of God, but they can contemn his messages, they can violate his commands, and thus they can reject the counsel which he gives them, and treat with contempt the desire which he manifests for their welfare.
Against themselves - To their own hurt or detriment. God is wise and good. He knows what is best for us. He, therefore, that rejects what God commands, rejects it to his own injury. It "cannot" be well for any mortal to despise what God commands him to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:30: rejected: or, frustrated, Luk 13:34; Jer 8:8; Rom 10:21; Co2 6:1; Gal 2:21
the counsel: Act 20:27; Eph 1:11
against: or, within
Geneva 1599
7:30 But the Pharisees and lawyers rejected the counsel of God (d) against themselves, being not baptized of him.
(d) To their own hurt.
John Gill
7:30 But the Pharisees and lawyers,.... Or Scribes, as the Syriac and Persic versions read; for the Scribes and lawyers were the same sort of persons. The Ethiopic version calls them, "the Scribes of the city": these "rejected the counsel of God against themselves"; against their own advantage, to their hurt and detriment; since by their impenitence and unbelief, and through their rejection of Christ and his forerunner, and the Gospel and the ordinances of it, they brought ruin and destruction, both temporal and eternal, upon themselves: or "towards themselves", or "unto them"; that is, they "rejected the command of God unto them", as the Arabic version renders it: for by "the counsel of God" here, is not meant his purpose, intention, and design, with respect to these persons, which was not, nor never is frustrated; but the precept of God, and so the Ethiopic version renders it,
they despised the command of God: that is, the ordinance of baptism, which was of God, and the produce of his counsel and wisdom, as the whole scheme, and all the ordinances of the Gospel are, and not the invention of men: or they rejected this "in themselves", as it may be rendered, and is by the Syriac and Persic versions; not openly and publicly, for they were afraid of the people, but inwardly and privately, and which their actions and conduct declared:
being not baptized of him; of John: by their neglect of this ordinance, they testified their aversion to it, and rejection of it.
John Wesley
7:30 But the Pharisees and scribes - The good, learned, honourable men: made void the counsel, the gracious design, of God toward them - They disappointed all these methods of his love, and would receive no benefit from them.
7:317:31: Արդ՝ ո՞ւմ նմանեցուցից զմարդիկ ազգիս այսորիկ, եւ ո՞ւմ իցեն նմանօղք։
31 «Արդ, ո՞ւմ նմանեցնեմ այս սերնդի մարդկանց, եւ ո՞ւմ են նման:
31 «Արդ* որո՞ւ նմանցնեմ այս ազգին մարդիկը եւ որո՞ւ կը նմանին։
[43]Արդ ո՞ւմ նմանեցուցից զմարդիկ ազգիս այսորիկ, եւ ո՞ւմ իցեն նմանողք:

7:31: Արդ՝ ո՞ւմ նմանեցուցից զմարդիկ ազգիս այսորիկ, եւ ո՞ւմ իցեն նմանօղք։
31 «Արդ, ո՞ւմ նմանեցնեմ այս սերնդի մարդկանց, եւ ո՞ւմ են նման:
31 «Արդ* որո՞ւ նմանցնեմ այս ազգին մարդիկը եւ որո՞ւ կը նմանին։
zohrab-1805▾ eastern-1994▾ western am▾
7:3131: Тогда Господь сказал: с кем сравню людей рода сего? и кому они подобны?
7:31  τίνι οὗν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν ὅμοιοι;
7:31. Τίνι (Unto-what-one) οὖν (accordingly) ὁμοιώσω (I-shall-en-along-belong) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης, (of-the-one-this?"καὶ (And) τίνι (unto-what-one) εἰσὶν (they-be) ὅμοιοι ; ( along-belonged ?"
7:31. cui ergo similes dicam homines generationis huius et cui similes suntAnd the Lord said: Whereunto then shall I liken the men of this generation? And to what are they like?
31. Whereunto then shall I liken the men of this generation, and to what are they like?
And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like:

31: Тогда Господь сказал: с кем сравню людей рода сего? и кому они подобны?
7:31  τίνι οὗν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν ὅμοιοι;
7:31. cui ergo similes dicam homines generationis huius et cui similes sunt
And the Lord said: Whereunto then shall I liken the men of this generation? And to what are they like?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:31: And the Lord said - Almost every MS. of authority and importance, with most of the versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke's text. Every critic rejects them. Bengel and Griesbach leave them out of the text.
Albert Barnes: Notes on the Bible - 1834
7:31-35
See this passage explained in the notes at Mat 11:16-19. "And the Lord said." This clause is wanting in almost all the manuscripts, and is omitted by the best critics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:31: Whereunto: Lam 2:13; Mat 11:16-19; Mar 4:30
Geneva 1599
7:31 (5) And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
(5) Whatever manner God uses in offering us the gospel, most men bring offences upon themselves: yet nevertheless a Church is gathered together.
John Gill
7:31 And the Lord said,.... This clause is not in the Syriac, Arabic, Persic, and Ethiopic versions, nor in some copies, nor in Beza's most ancient copy; and being omitted, more clearly shows, that the two former verses are the words of Christ, and not an observation the evangelist makes, on the different behaviour of Christ's hearers, upon the commendation he had given of John:
whereunto then shall I liken the men of this generation; or "to what men shall I liken them", as the Persic version: the phrase "men of this generation", is Rabbinical; so , the men of that "generation", are more beautiful in work than these, says the Targumist on Eccles 7:11. "And to what are they like?" To that which follows.
Robert Jamieson, A. R. Fausset and David Brown
7:31 the Lord said, &c.--As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial--more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" (Prov 27:7).
7:327:32: Նմա՛ն են մանկտւո՛յ որ ՚ի հրապարակս նստիցին, կարդայցե՛ն զմիմեանս եւ ասիցեն. Փողս հարա՛ք ձեզ՝ եւ ո՛չ կաքաւեցէք. ողբացաք՝ եւ ո՛չ լացէք[1145]։ [1145] Ոմանք. Նմանեն մանկտ՛՛։
32 Նրանք նման են մանուկների, որոնք նստում են հրապարակներում, ձայն են տալիս միմեանց եւ ասում. “Փող զարկեցինք ձեզ համար, եւ չպարեցիք. ողբ ասացինք, եւ դուք լաց չեղաք”:
32 Կը նմանին տղոց, որոնք շուկաները նստելով՝ իրարու կը կանչեն ու կ’ըսեն. ‘Փող հնչեցուցինք ձեզի ու չխաղացիք։ Ողբ կարդացինք ձեզի ու չլացիք’։
Նման են մանկտւոյ որ ի հրապարակս նստիցին, կարդայցեն զմիմեանս եւ ասիցեն. Փողս հարաք ձեզ եւ ոչ կաքաւեցէք. ողբացաք եւ ոչ լացէք:

7:32: Նմա՛ն են մանկտւո՛յ որ ՚ի հրապարակս նստիցին, կարդայցե՛ն զմիմեանս եւ ասիցեն. Փողս հարա՛ք ձեզ՝ եւ ո՛չ կաքաւեցէք. ողբացաք՝ եւ ո՛չ լացէք[1145]։
[1145] Ոմանք. Նմանեն մանկտ՛՛։
32 Նրանք նման են մանուկների, որոնք նստում են հրապարակներում, ձայն են տալիս միմեանց եւ ասում. “Փող զարկեցինք ձեզ համար, եւ չպարեցիք. ողբ ասացինք, եւ դուք լաց չեղաք”:
32 Կը նմանին տղոց, որոնք շուկաները նստելով՝ իրարու կը կանչեն ու կ’ըսեն. ‘Փող հնչեցուցինք ձեզի ու չխաղացիք։ Ողբ կարդացինք ձեզի ու չլացիք’։
zohrab-1805▾ eastern-1994▾ western am▾
7:3232: Они подобны детям, которые сидят на улице, кличут друг друга и говорят: мы играли вам на свирели, и вы не плясали; мы пели вам плачевные песни, и вы не плакали.
7:32  ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ἃ λέγει, ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε.
7:32. ὅμοιοί ( Along-belonged ) εἰσιν (they-be) παιδίοις (unto-childlets) τοῖς (unto-the-ones) ἐν (in) ἀγορᾷ (unto-a-gathering) καθημένοις ( unto-sitting-down ) καὶ (and) προσφωνοῦσιν ( unto-sounding-toward-unto ) ἀλλήλοις , ( unto-one-to-other ," ἃ ( which ) λέγει (it-fortheth,"Ηὐλήσαμεν (We-channeled-unto) ὑμῖν (unto-ye) καὶ (and) οὐκ (not) ὠρχήσασθε : ( ye-arrayed-unto ,"ἐθρηνήσαμεν (we-wailed-unto) καὶ (and) οὐκ (not) ἐκλαύσατε: (ye-sobbed)
7:32. similes sunt pueris sedentibus in foro et loquentibus ad invicem et dicentibus cantavimus vobis tibiis et non saltastis lamentavimus et non plorastisThey are like to children sitting in the marketplace and speaking one to another and saying: We have piped to you, and you have not danced: we have mourned, and you have not wept.
32. They are like unto children that sit in the marketplace, and call one to another; which say, We piped unto you, and ye did not dance; we wailed, and ye did not weep.
They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept:

32: Они подобны детям, которые сидят на улице, кличут друг друга и говорят: мы играли вам на свирели, и вы не плясали; мы пели вам плачевные песни, и вы не плакали.
7:32  ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ἃ λέγει, ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε.
7:32. similes sunt pueris sedentibus in foro et loquentibus ad invicem et dicentibus cantavimus vobis tibiis et non saltastis lamentavimus et non plorastis
They are like to children sitting in the marketplace and speaking one to another and saying: We have piped to you, and you have not danced: we have mourned, and you have not wept.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:32: They are like unto children - See on Mat 11:16-19 (note). It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:32: Mat 11:16-19
are: Pro 17:16; Isa 28:9-13, Isa 29:11, Isa 29:12; Jer 5:3-5
children: Zac 8:5
John Gill
7:32 They are like to children,.... The Pharisees and lawyers, who rejected the counsel of God, and the baptism of John, were like to "children"; not for innocence, simplicity, meekness, and humility; their characters were the reverse; but rather, for their ignorance, and want of understanding, their folly and weakness; nor are they here compared to the children that piped and mourned, but to those surly and ill natured ones, who made no answer to those that did. They, together with Christ, and John the Baptist, are in general likened to children,
sitting in the market place; where children were wont to be, there being a variety of persons and things to be seen; and which may design the temple, or the synagogues, or any place of concourse, where the Pharisees met, with John, Christ, and their disciples:
and calling one to another, and saying; they that were good natured, and more disposed to mirth and innocent diversions:
we have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept: they imitated the pipers at weddings, expecting their companions would have danced, as was usually done by the others, when the pipe was played upon; and they mimicked the mourning women at funerals, expecting their fellows would have made as though they had wept; whereas they would do neither, showing a dislike both to the one and to the other. The children that imitated the pipers, represent Christ and his disciples, who delivered the joyful sound of the Gospel; and the children that acted the part of the mourners, signify John the Baptist, and his disciples, who preached the doctrine of repentance; and the children that would not join with, nor make any answer to the one, or the other, intend the Scribes and Pharisees, who were not pleased with either of them, as the following words show; See Gill on Mt 11:16. See Gill on Mt 11:17.
John Wesley
7:32 They are like children sitting in the market place - So froward and perverse, that no contrivance can be found to please them. It is plain our Lord means, that they were like the children complained of, not like those that made the complaint.
7:337:33: Եկն՝ Յովհա՛ննէս մկրտիչ՝ ո՛չ ուտէր եւ ո՛չ ըմպէր, եւ ասէիք. Դեւ՛ գոյ ՚ի նմա[1146]։ [1146] Օրինակ մի ՚ի լուս՛՛. նշանակէ ընդ Ոսկանայ. Ոչ ուտէր հաց, եւ ոչ ըմպէր գինի։
33 Եկաւ Յովհաննէս Մկրտիչը, չէր ուտում եւ չէր խմում. եւ դուք ասացիք՝ նրա մէջ դեւ կայ:
33 Վասն զի Յովհաննէս Մկրտիչ եկաւ. ո՛չ հաց կ’ուտէր եւ ո՛չ գինի կը խմէր ու կ’ըսէիք. ‘Դեւ կայ անոր ներսիդին’։
Եկն Յովհաննէս մկրտիչ, [44]ոչ ուտէր եւ ոչ ըմպէր``, եւ ասէիք. Դեւ գոյ ի նմա:

7:33: Եկն՝ Յովհա՛ննէս մկրտիչ՝ ո՛չ ուտէր եւ ո՛չ ըմպէր, եւ ասէիք. Դեւ՛ գոյ ՚ի նմա[1146]։
[1146] Օրինակ մի ՚ի լուս՛՛. նշանակէ ընդ Ոսկանայ. Ոչ ուտէր հաց, եւ ոչ ըմպէր գինի։
33 Եկաւ Յովհաննէս Մկրտիչը, չէր ուտում եւ չէր խմում. եւ դուք ասացիք՝ նրա մէջ դեւ կայ:
33 Վասն զի Յովհաննէս Մկրտիչ եկաւ. ո՛չ հաց կ’ուտէր եւ ո՛չ գինի կը խմէր ու կ’ըսէիք. ‘Դեւ կայ անոր ներսիդին’։
zohrab-1805▾ eastern-1994▾ western am▾
7:3333: Ибо пришел Иоанн Креститель: ни хлеба не ест, ни вина не пьет; и говорите: в нем бес.
7:33  ἐλήλυθεν γὰρ ἰωάννης ὁ βαπτιστὴς μὴ ἐσθίων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε, δαιμόνιον ἔχει·
7:33. ἐλήλυθεν (it-hath-had-come-to-come) γὰρ (therefore,"Ἰωάνης (an-Ioanes) ὁ (the-one) βαπτιστὴς (an-immerser,"μὴ (lest) ἔσθων (eating) ἄρτον (to-a-loaf) μήτε (lest-also) πίνων (drinking) οἶνον, (to-a-wine,"καὶ (and) λέγετε (ye-forth,"Δαιμόνιον (To-a-daimonlet) ἔχει: (it-holdeth)
7:33. venit enim Iohannes Baptista neque manducans panem neque bibens vinum et dicitis daemonium habetFor John the Baptist came neither eating bread nor drinking wine. And you say: He hath a devil.
33. For John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a devil.
For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil:

33: Ибо пришел Иоанн Креститель: ни хлеба не ест, ни вина не пьет; и говорите: в нем бес.
7:33  ἐλήλυθεν γὰρ ἰωάννης ὁ βαπτιστὴς μὴ ἐσθίων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε, δαιμόνιον ἔχει·
7:33. venit enim Iohannes Baptista neque manducans panem neque bibens vinum et dicitis daemonium habet
For John the Baptist came neither eating bread nor drinking wine. And you say: He hath a devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:33: came: Luk 1:15; Jer 16:8-10; Mat 3:4; Mar 1:6
He: Mat 10:25; Joh 8:48, Joh 8:52, Joh 10:20; Act 2:13
John Gill
7:33 For John the Baptist,.... Who is designed by the children that mourned in the above simile, with whom his character and conduct agree; he preached very mournful doctrine, delivered it in a very solemn and awful manner, and lived a very austere life, and fasted much, as did also his disciples. The word "Baptist" is here added by Luke, which Matthew has not, to distinguish him from others; and it may be, because he had just spoke of his baptism. The Persic version only reads, "the Baptist"; of him our Lord says, that he
came neither eating bread, nor drinking wine; which were the common food and drink of men, but his diet were locusts and wild honey, and from this he often abstained; nor would he attend festivals and entertainments, or be free and sociable with men: "bread" and "wine" are here mentioned, which are not in Matthew:
and ye say, he hath a devil; is mad, or melancholy; for madness and melancholy, or the hypochondriac disorder, was by them sometimes imputed to a diabolical possession, and influence, as the cause of it; and though these men pretended to great austerity of life, and frequent fastings, yet John was too abstemious for them, and they could not agree with his doctrine nor method of living; See Gill on Mt 12:18.
7:347:34: Եկն Որդի մարդոյ՝ ուտէ՛ եւ ըմպէ, եւ ասէք. Ահա՝ ա՛յր կերօղ եւ արբեցօղ՝ բարեկամ մաքսաւորա՛ց եւ մեղաւորաց[1147]։ [1147] Ոմանք. Եւ ասէիք. Ահա այր կե՛՛։
34 Եկաւ մարդու Որդին. ուտում է եւ խմում. եւ դուք ասում էք. “Ահա ուտող եւ խմող մի մարդ, մաքսաւորների եւ մեղաւորների բարեկամ”:
34 Որդին մարդոյ եկաւ, կ’ուտէ ու կը խմէ եւ կ’ըսէք. ‘Ահա ուտող եւ արբեցող մարդ մը, մաքսաւորներու եւ մեղաւորներու բարեկամ’։
Եկն Որդի մարդոյ, ուտէ եւ ըմպէ, եւ ասէք. Ահա այր կերող եւ արբեցող, բարեկամ մաքսաւորաց եւ մեղաւորաց:

7:34: Եկն Որդի մարդոյ՝ ուտէ՛ եւ ըմպէ, եւ ասէք. Ահա՝ ա՛յր կերօղ եւ արբեցօղ՝ բարեկամ մաքսաւորա՛ց եւ մեղաւորաց[1147]։
[1147] Ոմանք. Եւ ասէիք. Ահա այր կե՛՛։
34 Եկաւ մարդու Որդին. ուտում է եւ խմում. եւ դուք ասում էք. “Ահա ուտող եւ խմող մի մարդ, մաքսաւորների եւ մեղաւորների բարեկամ”:
34 Որդին մարդոյ եկաւ, կ’ուտէ ու կը խմէ եւ կ’ըսէք. ‘Ահա ուտող եւ արբեցող մարդ մը, մաքսաւորներու եւ մեղաւորներու բարեկամ’։
zohrab-1805▾ eastern-1994▾ western am▾
7:3434: Пришел Сын Человеческий: ест и пьет; и говорите: вот человек, который любит есть и пить вино, друг мытарям и грешникам.
7:34  ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγετε, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν.
7:34. ἐλήλυθεν (It-hath-had-come-to-come,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"ἔσθων (eating) καὶ (and) πίνων, (drinking,"καὶ (and) λέγετε (ye-forth," Ἰδοὺ ( Thou-should-have-had-seen ,"ἄνθρωπος (a-mankind) φάγος (a-devourer) καὶ (and) οἰνοπότης, (a-wine-drinker,"φίλος (cared) τελωνῶν (of-finish-purchasers) καὶ (and) ἁμαρτωλῶν . ( of-un-adjusted-along )
7:34. venit Filius hominis manducans et bibens et dicitis ecce homo devorator et bibens vinum amicus publicanorum et peccatorumThe Son of man is come eating and drinking. And you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners.
34. The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners!
The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners:

34: Пришел Сын Человеческий: ест и пьет; и говорите: вот человек, который любит есть и пить вино, друг мытарям и грешникам.
7:34  ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγετε, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν.
7:34. venit Filius hominis manducans et bibens et dicitis ecce homo devorator et bibens vinum amicus publicanorum et peccatorum
The Son of man is come eating and drinking. And you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:34: eating: Luk 7:36, Luk 5:29, Luk 11:37, Luk 14:1; Joh 2:2, Joh 12:2
a friend: Luk 15:2, Luk 19:7; Mat 9:11
John Gill
7:34 The son of man is come eating and drinking,.... That is, eating bread and drinking wine, as other people do; and shuns no man's company, goes to a wedding, dines with a Pharisee, and eats with publicans and sinners, and carries it freely and courteously to all men:
and ye say, behold a gluttonous man and a wine bibber; an epicurian, a drunkard, a mere sot, one that gives up himself to sensual pleasures:
a friend of publicans and sinners; a good fellow, a boon companion, that sits with them, and encourages them in their revellings and drunkenness: such an ill use did the Jews make of our Lord's free, harmless, and innocent conversation with men; and in such a horrid manner did they traduce and vilify him, who was holy in his nature, harmless in his life, separate from sinners, knew no sin, nor ever committed any.
John Wesley
7:34 But wisdom is justified by all her children - The children of wisdom are those who are truly wise unto salvation. The wisdom of God in all these dispensations, these various methods of calling sinners to repentance, is owned and heartily approved by all these.
7:357:35: Եւ արդարացա՛ւ իմաստութիւն յորդւոց իւրոց[1148]։[1148] Ոմանք. Իմաստութիւն որդւոց։
35 Եւ իմաստութիւնը արդարացուեց իր որդիներից»:
35 Իմաստութիւնը արդարացաւ իր բոլոր որդիներէն»։
Եւ արդարացաւ իմաստութիւն [45]յորդւոց իւրոց:

7:35: Եւ արդարացա՛ւ իմաստութիւն յորդւոց իւրոց[1148]։
[1148] Ոմանք. Իմաստութիւն որդւոց։
35 Եւ իմաստութիւնը արդարացուեց իր որդիներից»:
35 Իմաստութիւնը արդարացաւ իր բոլոր որդիներէն»։
zohrab-1805▾ eastern-1994▾ western am▾
7:3535: И оправдана премудрость всеми чадами ее.
7:35  καὶ ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς.
7:35. καὶ (And) ἐδικαιώθη (it-was-en-course-belonged) ἡ (the-one) σοφία (a-wisdoming-unto) ἀπὸ (off) πάντων ( of-all ) τῶν (of-the-ones) τέκνων (of-producees) αὐτῆς. (of-it)
7:35. et iustificata est sapientia ab omnibus filiis suisAnd wisdom is justified by all her children.
35. And wisdom is justified of all her children.
But wisdom is justified of all her children:

35: И оправдана премудрость всеми чадами ее.
7:35  καὶ ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς.
7:35. et iustificata est sapientia ab omnibus filiis suis
And wisdom is justified by all her children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:35: Wisdom is justified, etc. - Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have εργων, works, instead of τεκνων, sons, in the parallel place, Mat 11:19. True wisdom shows itself by its works; folly is never found in the wise man's way, any more than wisdom is in the path of a fool. Theophylact's note on this place should not be overlooked. Εδικαιωθη, τουτ' εστιν ετιμηθη, Wisdom Is Justified, that is, Is Honored, by all her children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:35: Luk 7:29; Pro 8:32-36, Pro 17:16; Hos 14:9; Mat 11:19; Co1 2:14, Co1 2:15
John Gill
7:35 But wisdom is justified of all her children. That is, Christ, who is the wisdom of God, and who acted the wise part, in behaving in such a free manner with all sorts of men, and even with publicans and sinners, whereby he became useful to their souls, called them to repentance, converted and saved them: and these are his children, which were given him by the Father; for whose sake he partook of flesh and blood, and whom he redeemed, that they might receive the adoption of children; and to whom, believing in him, he gives power to become the children of God: and these justify him from all such scandalous imputations, and by their lives and conversations show, that the doctrine of Christ is not a licentious one, or leads to libertinism, and indulges men in their carnal sensual lusts and pleasures; but, on the contrary, teaches them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly: the word "all", is inserted by Luke, which is not in Matthew; signifying, that this is the universal sense and practice of all the real offspring of Christ, the sons of wisdom, who are wise to do good.
7:367:36: Աղաչէր ոմն զնա ՚ի փարիսեցւոցն՝ զի կերիցէ՛ ճաշ ընդ նմա. եւ մտեալ ՚ի տուն փարիսեցւոյն՝ բազմեցա՛ւ[1149]։ [1149] Ոմանք. Աղաչէր զնա ոմն... կերիցէ ընդ նմա ճաշ։
36 Փարիսեցիներից մէկը աղաչում էր նրան, որ իր հետ ճաշ ուտի. եւ նա մտնելով փարիսեցու տունը՝ սեղան նստեց:
36 Փարիսեցիներէն մէկը կ’աղաչէր անոր, որ իրեն հետ հաց ուտէ։ Ան ալ փարիսեցիին տունը մտաւ ու սեղան նստաւ։
Աղաչէր զնա ոմն ի փարիսեցւոցն զի կերիցէ ճաշ ընդ նմա. եւ մտեալ ի տուն փարիսեցւոյն` բազմեցաւ:

7:36: Աղաչէր ոմն զնա ՚ի փարիսեցւոցն՝ զի կերիցէ՛ ճաշ ընդ նմա. եւ մտեալ ՚ի տուն փարիսեցւոյն՝ բազմեցա՛ւ[1149]։
[1149] Ոմանք. Աղաչէր զնա ոմն... կերիցէ ընդ նմա ճաշ։
36 Փարիսեցիներից մէկը աղաչում էր նրան, որ իր հետ ճաշ ուտի. եւ նա մտնելով փարիսեցու տունը՝ սեղան նստեց:
36 Փարիսեցիներէն մէկը կ’աղաչէր անոր, որ իրեն հետ հաց ուտէ։ Ան ալ փարիսեցիին տունը մտաւ ու սեղան նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3636: Некто из фарисеев просил Его вкусить с ним пищи; и Он, войдя в дом фарисея, возлег.
7:36  ἠρώτα δέ τις αὐτὸν τῶν φαρισαίων ἵνα φάγῃ μετ᾽ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ φαρισαίου κατεκλίθη.
7:36. Ἠρώτα (It-was-entreating-unto) δέ (moreover) τις (a-one) αὐτὸν (to-it) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ,"ἵνα (so) φάγῃ (it-might-have-had-devoured) μετ' (with) αὐτοῦ: (of-it) καὶ (and) εἰσελθὼν (having-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) Φαρισαίου (of-Faris-belonged) κατεκλίθη. (it-was-reclined-down)
7:36. rogabat autem illum quidam de Pharisaeis ut manducaret cum illo et ingressus domum Pharisaei discubuitAnd one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee and sat down to meat.
36. And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee’s house, and sat down to meat.
And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee' s house, and sat down to meat:

36: Некто из фарисеев просил Его вкусить с ним пищи; и Он, войдя в дом фарисея, возлег.
7:36  ἠρώτα δέ τις αὐτὸν τῶν φαρισαίων ἵνα φάγῃ μετ᾽ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ φαρισαίου κατεκλίθη.
7:36. rogabat autem illum quidam de Pharisaeis ut manducaret cum illo et ingressus domum Pharisaei discubuit
And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee and sat down to meat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
36: Следующая далее история помазания Христа женою-грешницею представляет собою самостоятельный рассказ ев. Луки. Он имеет значение иллюстрации к словам 34-го стиха о Христе: "вот человек, который любит есть и пить, друг мытарям и грешникам". - Некто из фарисеев. Ниже названо и имя этого фарисея: Симон (ст. 40). - Просил Его вкусить с ним пищи - По-видимому, Симон получил от Господа какое-то благодеяние и в благодарность за него пригласил Христа к себе на обед (ср. ст. 41, 42, 47).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace.

When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (ch. viii. 2 and Mark xvi. 9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,

I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (v. 36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (v. 39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may.

II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (1 Sam. xxv. 41) and to prepare the ointments.

Now in what this good woman did, we may observe,

1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Ezek. xvi. 63.

2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, v. 42, 47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Cant. i. 2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus.

III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (v. 39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa. lxv. 5); and he thought Christ should say so too.

IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, v. 40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus:--It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer,

1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, v. 41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.

(1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid.

(2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria--The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Matt. xviii. 23, &c., and tremble; for they shall have judgment without mercy that show no mercy.

(3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luke xviii. 10, 11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly.

2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe," saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? v. 44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?" (1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me." (2.) "Thou didst not so much as kiss my cheek" (which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (v. 45), thereby expressing both a humble and an affectionate love." (3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (v. 46), so far has she outdone thee." The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.

3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, v. 47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much." It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost." Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.

4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, v. 48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (v. 49), as those had done (Matt. ix. 3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, v. 50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.
Adam Clarke: Commentary on the Bible - 1831
7:36: One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer.
Albert Barnes: Notes on the Bible - 1834
7:36: One of the Pharisees - His name was Simon, Luk 7:10. Nothing more is known of him. It is not improbable, however, from what follows Luk 7:40-47, that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude.
Sat down to meat - The original word here means only that he placed himself or reclined at the table. The notion of "sitting" at meals is taken from modern customs, and was not practiced by the Jews. See the notes at Mat 23:6.
Meat - Supper. Food of any kind. Sat down to eat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:36: one: Mat 26:6, etc. Mar 14:3-9; Joh 11:2-16
And he: Luk 7:34, Luk 11:37, Luk 14:1
Geneva 1599
7:36 (6) And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.
(6) Proud men deprive themselves of the benefits of the presence of Christ, even when he is at home with them in their houses; and these benefits the humble and base enjoy.
John Gill
7:36 And one of the Pharisees,.... Whose name was Simon, Lk 7:40
Desired that he would eat with him; take a meal with him, either a dinner or a supper: this he did under a disguise of respect, and show of affection to him; though very likely with a design upon him to ensnare him, or take some advantage against him if he could; for it is certain, that he did not treat him with those civilities and ceremonies commonly used to guests; see Lk 7:44.
And he went into the Pharisee's house, and sat down to meat: he made no hesitation about it, but at once accepted of his invitation, though he knew both the man and his intentions; having nothing to fear from him, and being willing to carry it courteously to all men, and give proof of what he had just now said of himself, Lk 7:34.
John Wesley
7:36 And one of the Pharisees asked him to eat with him - Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.
7:377:37: Եւ կին մի էր ՚ի քաղաքին մեղաւո՛ր. իբրեւ գիտաց թէ բազմեալ է ՚ի տան փարիսեցոյն, բերեալ շի՛շ մի իւղոյ ազնուի[1150]. [1150] Ոսկան. Իւղոյ նարդեան ազնուի։
37 Եւ քաղաքում մի մեղաւոր կին կար. երբ նա իմացաւ, որ փարիսեցու տանը սեղան է նստել, մի շիշ ազնիւ իւղ բերելով,
37 Քաղաքին մէջ մեղաւոր կին մը կար. երբ իմացաւ թէ անիկա փարիսեցիին տունը սեղան նստեր է, շիշ մը անուշահոտ իւղ բերաւ։
Եւ կին մի էր ի քաղաքին մեղաւոր. իբրեւ գիտաց թէ բազմեալ է ի տան փարիսեցւոյն, բերեալ շիշ մի իւղոյ ազնուի:

7:37: Եւ կին մի էր ՚ի քաղաքին մեղաւո՛ր. իբրեւ գիտաց թէ բազմեալ է ՚ի տան փարիսեցոյն, բերեալ շի՛շ մի իւղոյ ազնուի[1150].
[1150] Ոսկան. Իւղոյ նարդեան ազնուի։
37 Եւ քաղաքում մի մեղաւոր կին կար. երբ նա իմացաւ, որ փարիսեցու տանը սեղան է նստել, մի շիշ ազնիւ իւղ բերելով,
37 Քաղաքին մէջ մեղաւոր կին մը կար. երբ իմացաւ թէ անիկա փարիսեցիին տունը սեղան նստեր է, շիշ մը անուշահոտ իւղ բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3737: И вот, женщина того города, которая была грешница, узнав, что Он возлежит в доме фарисея, принесла алавастровый сосуд с миром
7:37  καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ φαρισαίου, κομίσασα ἀλάβαστρον μύρου
7:37. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"γυνὴ (a-woman) ἥτις (which-a-one) ἦν (it-was) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ἁμαρτωλός, (un-adjusted-along,"καὶ (and) ἐπιγνοῦσα (having-had-acquainted-upon) ὅτι (to-which-a-one) κατάκειται ( it-situateth-down ) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) τοῦ (of-the-one) Φαρισαίου, (of-Faris-belonged,"κομίσασα (having-tended-to) ἀλάβαστρον (to-en-alabastered) μύρου (of-seeped)
7:37. et ecce mulier quae erat in civitate peccatrix ut cognovit quod accubuit in domo Pharisaei adtulit alabastrum unguentiAnd behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment.
37. And behold, a woman which was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee’s house, she brought an alabaster cruse of ointment,
And, behold, a woman in the city, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee' s house, brought an alabaster box of ointment:

37: И вот, женщина того города, которая была грешница, узнав, что Он возлежит в доме фарисея, принесла алавастровый сосуд с миром
7:37  καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ φαρισαίου, κομίσασα ἀλάβαστρον μύρου
7:37. et ecce mulier quae erat in civitate peccatrix ut cognovit quod accubuit in domo Pharisaei adtulit alabastrum unguenti
And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment.
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: Точнее перевести так: "и вот женщина, которая в городе была грешницей, т. е. блудницею (ср. Ин VIII, 7), узнавши..." - Была - прош. нес. время, обозначающее не то, что женщина в это время продолжала свою грешную жизнь, а то, какою она представлялась во мнении ее сограждан, по-видимому, еще не знавших об ее обращении на истинный путь. - Город - в котором происходило это событие, совершенно неизвестен. Это какой-нибудь город в Галилее. - Алавастровый сосуд - см. Мф XXVI, 6. 7.
Adam Clarke: Commentary on the Bible - 1831
7:37: A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Mat 9:10, Mat 9:11, Mat 9:13; Mat 11:19; and Mat 26:45. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mar 2:15-17; Mar 14:41. I think also it has this meaning in Luk 6:32-34; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10; Luk 19:7; Joh 9:31. I think no other sense can be justly assigned to it in Gal 2:15 : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (Gal 2:16), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, Luk 7:39, and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof.
Brought an alabaster box - See on Mar 14:3 (note).
Albert Barnes: Notes on the Bible - 1834
7:37: In the city - What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem.
Which was a sinner - Who was depraved or wicked. This woman, it seems, was known to be a sinner - perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene.
An alabaster-box ... - See the notes at Mar 14:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:37: which: Luk 7:34, Luk 7:39, Luk 5:30, Luk 5:32, Luk 18:13, Luk 19:7; Mat 21:31; Joh 9:24, Joh 9:31; Rom 5:8; Ti1 1:9, Ti1 1:15; Pe1 4:18
an: Mat 26:7; Mar 14:3; Joh 11:2, Joh 12:2, Joh 12:3
John Gill
7:37 And behold, a woman in the city,.... Not Mary Magdalene, spoken of in Lk 8:2 under another character; and is a different person, who had not been taken notice of by the evangelist before; nor Mary the sister of Lazarus, who is said to anoint the feet of Christ, and wipe them with her hair, Jn 12:3. The character given of this woman, does not seem so well to agree with her; at least, the fact here recorded, cannot be the same with that; for this was in Galilee, and that in Bethany; this in the house of Simon the Pharisee, that in the house of Lazarus; this was some time before Christ's death, and after this he went a circuit through every city and village, that was but six days before his death, and after which he never went from those parts; nor is this account the same with the history, recorded in Mt 26:6 for that fact was done in Bethany also, this in Galilee; that in the house of Simon: the leper, this in the house of Simon the Pharisee; that was but two days before the death of Christ, this a considerable time before; the ointment that woman poured, was poured upon his head, this upon his feet: who this woman was, is not certain, nor in what city she dwelt; it seems to be the same in which the Pharisee's house was; and was no doubt one of the cities of Galilee, as Naim, Capernaum, or some other at no great distance from these:
which was a sinner; a notorious sinner, one that was known by all to have been a person of a wicked, life and conversation; a lewd woman, a vile prostitute, an harlot, commonly reputed so: the Arabic word here used, signifies both a sinner and a whore (k); and so the word, sinners, seems to be used elsewhere by Luke; see Lk 15:1 compared with Mt 21:31. Some think she was a Gentile, Gentiles being reckoned by the Jews sinners, and the worst of sinners; but this does not appear:
when she knew that Jesus sat at meat in the Pharisee's house; having observed it herself, that he was invited by him, and went with him, or being informed of it by others,
brought an alabaster box of ointment: ointment was used to be put in vessels made of "alabaster", which kept it pure and incorrupt; and this stone was found about Damascus, (l) so that there might be plenty of it in Judea; at least it might be easily had, and such boxes might be common; and as this woman appears to have been a lewd person, she might have this box of ointment by her to anoint herself with, that she might recommend herself to her gallants. The historian (m) reports, that
"Venus gave to Phaon an alabaster box with ointment, with which Phaon, being anointed, became the most beautiful of men, and the women of Mitylene were taken with the love of him.''
If this box had been provided with such a view; it was now used to another and different purpose.
(k) Vid. Castell. Lex. Heptaglott. col. 1195. (l) Plin. Nat. Hist. l. 36. c. 8. (m) Aelian. var. Hist. l. 12. c. 8.
John Wesley
7:37 A woman - Not the same with Mary of Bethany, who anointed him six days before his last passover.
Robert Jamieson, A. R. Fausset and David Brown
7:37 CHRIST'S FEET WASHED WITH TEARS. (Lk 7:36-50)
a sinner--one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Lk 8:2.)
an alabaster box of ointment--a perfume vessel, in some cases very costly (Jn 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [ALFORD].
7:387:38: կա՛յր յետոյ առ ոտս նորա, լա՛յր. եւ արտասուօքն սկսաւ թանա՛լ զոտս նորա, եւ հերով գլխոյ իւրոյ ջնջէ՛ր. եւ համբուրէ՛ր զոտս նորա, եւ օծանէ՛ր իւղովն։
38 կանգնեց Յիսուսի յետեւ, նրա ոտքերի մօտ. եւ լաց էր լինում ու սկսեց արտասուքներով թրջել նրա ոտքերը եւ իր գլխի մազերով սրբում էր. համբուրում էր նրա ոտքերը եւ այդ իւղով օծում:
38 Ու ետեւի կողմէն անոր ոտքերուն քով կեցեր՝ կու լար եւ արցունքովը սկսաւ անոր ոտքերը թրջել ու իր գլխուն մազերովը կը սրբէր եւ կը համբուրէր անոր ոտքերը ու իւղով կ’օծէր։
կայր յետոյ առ ոտս նորա, լայր, եւ արտասուօքն սկսաւ թանալ զոտս նորա, եւ հերով գլխոյ իւրոյ ջնջէր. եւ համբուրէր զոտս նորա եւ օծանէր իւղովն:

7:38: կա՛յր յետոյ առ ոտս նորա, լա՛յր. եւ արտասուօքն սկսաւ թանա՛լ զոտս նորա, եւ հերով գլխոյ իւրոյ ջնջէ՛ր. եւ համբուրէ՛ր զոտս նորա, եւ օծանէ՛ր իւղովն։
38 կանգնեց Յիսուսի յետեւ, նրա ոտքերի մօտ. եւ լաց էր լինում ու սկսեց արտասուքներով թրջել նրա ոտքերը եւ իր գլխի մազերով սրբում էր. համբուրում էր նրա ոտքերը եւ այդ իւղով օծում:
38 Ու ետեւի կողմէն անոր ոտքերուն քով կեցեր՝ կու լար եւ արցունքովը սկսաւ անոր ոտքերը թրջել ու իր գլխուն մազերովը կը սրբէր եւ կը համբուրէր անոր ոտքերը ու իւղով կ’օծէր։
zohrab-1805▾ eastern-1994▾ western am▾
7:3838: и, став позади у ног Его и плача, начала обливать ноги Его слезами и отирать волосами головы своей, и целовала ноги Его, и мазала миром.
7:38  καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῶ μύρῳ.
7:38. καὶ (and) στᾶσα (having-had-stood) ὀπίσω (aback-unto-which) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) κλαίουσα, (sobbing,"τοῖς (unto-the-ones) δάκρυσιν (unto-tears) ἤρξατο ( it-firsted ) βρέχειν (to-shower) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) καὶ (and) ταῖς (unto-the-ones) θριξὶν (unto-hairs) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτῆς (of-it) ἐξέμασσεν, (it-was-kneading-out,"καὶ (and) κατεφίλει (it-was-caring-down-unto) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) καὶ (and) ἤλειφεν (it-was-smearing-along) τῷ (unto-the-one) μύρῳ. (unto-seeped)
7:38. et stans retro secus pedes eius lacrimis coepit rigare pedes eius et capillis capitis sui tergebat et osculabatur pedes eius et unguento unguebatAnd standing behind at his feet. she began to wash his feet with tears and wiped them with the hairs of her head and kissed his feet and anointed them with the ointment.
38. and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
And stood at his feet behind [him] weeping, and began to wash his feet with tears, and did wipe [them] with the hairs of her head, and kissed his feet, and anointed [them] with the ointment:

38: и, став позади у ног Его и плача, начала обливать ноги Его слезами и отирать волосами головы своей, и целовала ноги Его, и мазала миром.
7:38  καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῶ μύρῳ.
7:38. et stans retro secus pedes eius lacrimis coepit rigare pedes eius et capillis capitis sui tergebat et osculabatur pedes eius et unguento unguebat
And standing behind at his feet. she began to wash his feet with tears and wiped them with the hairs of her head and kissed his feet and anointed them with the ointment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Став позади у ног Его - см. Мф XXVI, 6, 7. Христос, по обычаю, возлежал за столом с необутыми ногами, которые протянуты были назад от стола к стене. - И плача, начала обливать ноги Его слезами. "Когда она стояла позади, у ног Христа, с почтением наклонившись к Нему, то целые реки слез, как бы из внезапно надвинувшейся весенней тучи, освежающей воздух и землю, начали обливать Его ноги. Как бы удивившись и испугавшись того, что она могла привлечь Его внимание, или же осквернить Его своими слезами, она быстро отерла ноги Его своими длинными волосами, упавшими с ее головы в то время, когда она наклонилась у Его ног. Нет, она пришла не мыть их такими нечистыми водами, но показать свою благодарную любовь и почтение, как могла при своей бедности и своем смирении. И вот, когда ее вера сделалась более дерзновенною в Его присутствии, она продолжала целовать те ноги, которые принесли ей "добрые вести о мире", и помазывать их из алавастрового сосуда, висевшего у нее на шее" (Едершейм с. 712). А каким образом могла проникнуть эта женщина в дом фарисея - это можно объяснить тем, что Симон, вероятно, никому не препятствовал войти и посмотреть на Великого Пророка, посетившего его дом: женщина вошла в дом, вероятно, с другими желавшими видеть Христа.
Adam Clarke: Commentary on the Bible - 1831
7:38: Stood at his feet behind him - In taking their meals, the eastern people reclined on one side; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing Behind at his Feet.
Began to wash his feet with tears - Ηρξατο βρεχειν - τοις δακρυσι, She began to water his feet - to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs), their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals.
Kissed his feet - With affectionate tenderness, κατεφιλει, or kissed them again and again. See on Mat 26:48 (note).
The kiss was used in ancient times as the emblem of love, religious reverence, subjection, and supplication. It has the meaning of supplication, in the way of adoration, accompanied with subjection, in Kg1 19:18, Whose mouths have not kissed Baal; and in Job 31:27, My mouth hath not kissed my hand; I have paid no sort of adoration to false gods; and in Psa 2:12, Kiss the Son lest he be angry, - close in with him, embrace affectionately, the offers of mercy made unto you through Christ Jesus, lest he (the Lord) be angry with you, and ye perish: which commandment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjection of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, concerning the Carthaginian ambassadors when supplicating the Romans for peace. With an humble and abject mind, πεσοντες επι την γην, they fell down on the earth, τους ποδας καταφιλοιεν τῳ συνεδριῳ, and kissed the feet of the council. See also several examples in Kypke. Kissing the feet is a farther proof that this person had been educated a heathen. This was no part of a Jew's practice.
Albert Barnes: Notes on the Bible - 1834
7:38: Stood at his feet behind him - They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them. See the notes at Mat 23:6.
Began to wash his feet - The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. "She" therefore began to show her love for the Saviour, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant.
Kissed his feet - The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet. There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box - perhaps procured by a guilty life - and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have - all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners - offering "all" to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:38: weeping: Luk 6:21, Luk 22:62; Jdg 2:4, Jdg 2:5; Ezr 10:1; Psa 6:6-8, Psa 38:18, Psa 51:17, Psa 126:5, Psa 126:6; Isa 61:3; Jer 31:9, Jer 31:18-20; Joe 2:12; Zac 12:10; Mat 5:4; Co2 7:10, Co2 7:11; Jam 4:9
wash: Luk 7:44; Gen 18:4; Joh 13:4, Joh 13:5
and anointed: Luk 7:45, Luk 7:46; Ecc 9:8; Sol 1:3; Isa 57:9
John Gill
7:38 And stood at his feet behind him,.... Christ lay upon a bed, or couch, as was the custom of the ancients, both Jews and others, at meals, with his feet put out behind; and between the couches and the walls of the room, there was a space for servants to wait and serve, and such are therefore said to "stand at the feet"; and the phrase is used, as descriptive of servants in waiting (n); and in such a situation this woman put herself, as being also ashamed and afraid to come before Christ, and look him in the face; and here she stood weeping for her sins, and melted down with the love of Christ to her soul, and at his discourse:
and began to wash his feet with tears: which fell from her eyes in such abundance upon his feet, as she stood by him that they were like a shower of rain, as the word signifies, with which his feet were as it were bathed and washed; his shoes or sandals being off, as was the custom at eating so to do, lest they should daub the couch or bed, on which they lay (o). Her tears she used instead of water; for it was the custom first to wash the feet before they were anointed with oil, which she intended to do; and for which purpose she had brought with her an alabaster box of ointment: it is said (p) of one,
"when he came home, that his maid brought him a pot of hot water, and he washed his hands and his feet in it; then she brought him a golden basin full of oil, and he dipped his hands and his feet in it, to fulfil what is said, Deut 33:24 and after they had eaten and drank, he measured out oil, &c.''
And it is: a general rule with the Jews (q),
"that whoever anoints his feet, is obliged to washing or dipping.''
And did wipe them with the hairs of her head; which were long, and hung loose about her shoulders, it being usual and comely for women to wear long hair, 1Cor 11:15. That which was her ornament and pride, and which she took great care of to nourish and put in proper form, to, render her desirable, she uses instead of a towel to wipe her Lord's feet, and her tears off of them. A like phrase is used of one by Apuleius,
"his verbis & amplexibus mollibus decantatus maritus, lachrymasque ejus suis crinibus detergens, &c. (r):''
"and kissed his feet". This was no unusual practice with the Jews; we often read of it (s):
"R. Jonathan and R. Jannai were sitting together, there came a certain man, , "and kissed the feet" of R. Jonathan.''
Again (t).
"R. Meir stood up, and Bar Chama, , "kissed his knees", or "feet".''
This custom was also used by the Greeks and Romans among their civilities, and in their salutations (u):
and anointed them with the ointment; which she brought with her.
(n) Vid Alstorphium de lectis veterum, p. 106, 107. (o) Ib. p. 123, 124. (p) T. Bab. Meuachot, fol. 85. 2. (q) T. Bab. Zebachim, fol. 26. 2. Maimon. Hilchot Biath Harnikdash, c. 5. sect. 5. (r) Metamorph. l. 5. (s) T. Hieros. Peah, fol. 15. 4. & Kiddushin, fol. 61. 3. T. Bab. Cetubot, fol. 49. 2. Vid. ib. fol. 63. 1. (t) T. Bab. Sanhedrin, fol 27. 2. (u) Vid. Aristophanem in vespis, p. 473. Arvian Epictet. l. 3. c. 26. & Alex. ab. Alex. Gen. Dier. l. 2. c. 19.
Robert Jamieson, A. R. Fausset and David Brown
7:38 at his feet behind him--the posture at meals being a reclining one, with the feet out behind.
began to wash, &c.--to "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [STIER].
kissed--The word signifies "to kiss fondly, to caress," or to "kiss again and again," which Lk 7:45 shows is meant here. What prompted this? Much love, springing from a sense of much forgiveness. So says He who knew her heart (Lk 7:47). Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of divine pardon to her guilty soul, we know not. But probably she was of the crowd of "publicans and sinners" whom Incarnate Compassion drew so often around Him, and heard from His lips some of those words such as never man spake, "Come unto Me, all ye that labour," &c. No personal interview had up to this time taken place between them; but she could keep her feelings no longer to herself, and having found her way to Him (and entered along with him, Lk 7:45), they burst forth in this surpassing yet most artless style, as if her whole soul would go out to Him.
7:397:39: Եւ տեսեալ փարիսեցոյն որ կոչեաց զնա, ասէ՛ր ընդ միտս իւր. Սա՛ թէ մարգարէ ոք էր, ապա գիտէ՛ր թէ ո՞վ՝ կամ որպիսի՞ ոք կին մերձենայ ՚ի սա. զի մեղաւո՛ր է[1151]։ [1151] Ոմանք. Ասէ ընդ միտս։ Բազումք. Ո՛վ՝ եւ որպիսի ոք։
39 Իսկ փարիսեցին, որ նրան հրաւիրել էր, տեսնելով այդ, իր մտքում ասում էր. «Եթէ սա մարգարէ լինէր, ապա կ’իմանար, թէ ով կամ ինչպիսի մի կին է մօտենում իրեն, որովհետեւ նա մեղաւոր է»:
39 Ու երբ տեսաւ փարիսեցին, որ զանիկա հրաւիրեր էր, ըսաւ իր մտքին մէջ. «Ասիկա եթէ մարգարէ ըլլար, պիտի գիտնար թէ ո՞վ եւ ի՞նչպիսի կին է իրեն դպչողը, վասն զի մեղաւոր է»։
Եւ տեսեալ փարիսեցւոյն որ կոչեաց զնա` ասէր ընդ միտս իւր. Սա թէ մարգարէ ոք էր, ապա գիտէր թէ ով կամ որպիսի ոք կին մերձենայ ի սա. զի մեղաւոր է:

7:39: Եւ տեսեալ փարիսեցոյն որ կոչեաց զնա, ասէ՛ր ընդ միտս իւր. Սա՛ թէ մարգարէ ոք էր, ապա գիտէ՛ր թէ ո՞վ՝ կամ որպիսի՞ ոք կին մերձենայ ՚ի սա. զի մեղաւո՛ր է[1151]։
[1151] Ոմանք. Ասէ ընդ միտս։ Բազումք. Ո՛վ՝ եւ որպիսի ոք։
39 Իսկ փարիսեցին, որ նրան հրաւիրել էր, տեսնելով այդ, իր մտքում ասում էր. «Եթէ սա մարգարէ լինէր, ապա կ’իմանար, թէ ով կամ ինչպիսի մի կին է մօտենում իրեն, որովհետեւ նա մեղաւոր է»:
39 Ու երբ տեսաւ փարիսեցին, որ զանիկա հրաւիրեր էր, ըսաւ իր մտքին մէջ. «Ասիկա եթէ մարգարէ ըլլար, պիտի գիտնար թէ ո՞վ եւ ի՞նչպիսի կին է իրեն դպչողը, վասն զի մեղաւոր է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:3939: Видя это, фарисей, пригласивший Его, сказал сам в себе: если бы Он был пророк, то знал бы, кто и какая женщина прикасается к Нему, ибо она грешница.
7:39  ἰδὼν δὲ ὁ φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῶ λέγων, οὖτος εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν.
7:39. Ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Φαρισαῖος (Faris-belonged) ὁ (the-one) καλέσας (having-called-unto) αὐτὸν (to-it,"εἶπεν (it-had-said) ἐν (in) ἑαυτῷ (unto-self) λέγων (forthing,"Οὗτος (The-one-this) εἰ (if) ἦν (it-was) [ὁ] "[the-one]"προφήτης, (a-declarer-before,"ἐγίνωσκεν (it-was-acquainting) ἂν (ever) τίς (what-one) καὶ (and) ποταπὴ (whither-also-whither) ἡ (the-one) γυνὴ (a-woman) ἥτις (which-a-one) ἅπτεται ( it-fasteneth ) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) ἁμαρτωλός (un-adjusted-along) ἐστιν. (it-be)
7:39. videns autem Pharisaeus qui vocaverat eum ait intra se dicens hic si esset propheta sciret utique quae et qualis mulier quae tangit eum quia peccatrix estAnd the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were if a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.
39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is which touched him, that she is a sinner.
Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner:

39: Видя это, фарисей, пригласивший Его, сказал сам в себе: если бы Он был пророк, то знал бы, кто и какая женщина прикасается к Нему, ибо она грешница.
7:39  ἰδὼν δὲ ὁ φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῶ λέγων, οὖτος εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν.
7:39. videns autem Pharisaeus qui vocaverat eum ait intra se dicens hic si esset propheta sciret utique quae et qualis mulier quae tangit eum quia peccatrix est
And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were if a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: Фарисей начинает приходить к тому убеждению что Христос - не пророк, так как пророки, конечно, знали даже тайны человеческих сердец, а Христос не знает того, что знает весь город, именно что прикоснувшаяся к Нему - грешница, могущая своим прикосновением осквернить Его. - Если бы Он был пророк - точнее: этот (outoV) - выражение некоторого пренебрежения, какое почувствовал в своем сердце Симон - если бы был пророком (за которого я и другие было приняли Его)... - Ибо она - лучше: что она грешница. Замечательно, что даже фарисей здесь признает Христа свободным от малейшего подозрения в каком-нибудь грехе. Христос настолько свят, что к Нему не должно приближаться никакое грешное существо.
Albert Barnes: Notes on the Bible - 1834
7:39: He spake within himself - Thought.
If he were a prophet - The word "prophet" here means, not one who predicts future events, but one who knows the hearts of people. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her.
Would have known ... - Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed that "he" would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a "friend," as those who came conscious that they were deeply depraved, and mourning on account of their crimes.
That toucheth him - The "touch" of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mat 9:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:39: he spake: Luk 3:8, Luk 12:17, Luk 16:3, Luk 18:4; Kg2 5:20; Pro 23:7; Mar 2:6, Mar 2:7, Mar 7:21
This man: Luk 7:16; Joh 7:12, Joh 7:40, Joh 7:41, Joh 7:47-52, Joh 9:24
would: Luk 7:37, Luk 15:2, Luk 15:28-30, Luk 18:9-11; Isa 65:5; Mat 9:12, Mat 9:13, Mat 20:16, Mat 21:28-31
Geneva 1599
7:39 (7) Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: (e) for she is a sinner.
(7) Rashness is the companion of pride.
(e) The Pharisee respects the law, which holds that those who touch the defiled are defiled.
John Gill
7:39 Now when the Pharisee, which had bidden him, saw it,.... Simon, who had invited Christ to eat with him, when he saw what was done by the woman, how she stood at his feet, and washed them with her tears, and wiped them with her hairs, and then kissed and anointed them:
he spoke within himself; not openly and publicly, being in good manners, though not in real respect to Christ, unwilling to affront his guest; but turned these things over in his mind, and reasoned upon them within himself:
saying, this man, if he were a prophet; as he was said, and believed to be by many, but questioned by this Pharisee:
would have known who and what manner of woman this is, that toucheth him; he took it for granted that Christ did not know this woman personally, that she was one of the city; nor her character, or "what" was "her fame", as the Syriac version renders it, which was very ill; or "her condition", as the Arabic version, she being not a religious person, but a notorious lewd one: this he concluded, from his admitting her to such nearness to him, and familiarity with him; and from hence argues within himself, that he could not be a prophet; since, according to his notion of a prophet, he must know persons and their characters; though this was not always requisite in a prophet, nor did the prophetic gift at all times show itself in this way: however, this man reasoned upon the commonly received notions of the Pharisees, both of the Messiah, the prophet that Moses said should come, and of their own conduct, and of all religious men: their notion with respect to the Messiah was, that he should be of so quick an understanding, or smell, as in Is 11:3 that he should know at once who was a wicked person, and who not.
"Bar Coziba (they say (w)) reigned two years and a half; he said to, the Rabbans, I am the Messiah; they replied to him, it is written of the Messiah, Is 11:3 that he smells, or is of quick understanding and judges (the gloss on it is, he smells on a man, and judges and knows, , "who is a wicked man"): let us see whether he smells and judges; and when they saw that he did not smell and judge, they killed him.''
But Jesus, the true Messiah, could do so; he knew who were sinners, he knew this woman to be one, as the following account shows: and their notion with respect to the conduct of religious persons towards the common people, and those of a bad character, and which the Pharisee here suggests, was, that the touch of such persons was defiling, and therefore to be avoided: for they say (x), that
"the Pharisees, if they touched the garments of the common people, they were defiled.''
And therefore when they walked in the streets,
"they walked in the sides (of the ways), that they might not be defiled, "by the touch" of the common people (y)''
For she is a sinner; a notorious one; or "that she is a sinner"; and the sense is, Christ, had he been a prophet, the Pharisee intimates, would have known that this woman was a vile creature; and he would have shown it; by his abhorrence and rejection of her; or as the Persic version adds, "would have declared her sins".
(w) T. Bab. Sanhedrin, fol. 93. 9. (x) Maimon. in Misn. Chagiga, c. 2. sect. 7. (y) Ib. Hilchot Abot Hatumaot, c. 13. sect. 8.
Robert Jamieson, A. R. Fausset and David Brown
7:39 the Pharisee--who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.
spake within himself, &c.--"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.
7:407:40: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Սի՛մովն, ունիմ ինչ ասե՛լ քեզ։ Եւ նա ասէ. Ասա՛ վարդապետ։ Եւ ասէ.
40 Յիսուս պատասխանեց նրան եւ ասաց. «Սիմո՛ն, քեզ ասելու բան ունեմ»: Եւ սա ասաց. «Ասա՛, Վարդապե՛տ»: Եւ Յիսուս ասաց.
40 Յիսուս պատասխանելով ըսաւ անոր. «Սիմոն, քեզի բան մը ունիմ ըսելու»։ Ան ալ ըսաւ. «Ըսէ՛, վարդապետ»։ Յիսուս ըսաւ.
Պատասխանի ետ Յիսուս եւ ասէ ցնա. Սիմովն, ունիմ ինչ ասել քեզ: Եւ նա ասէ. Ասա, Վարդապետ: Եւ ասէ:

7:40: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Սի՛մովն, ունիմ ինչ ասե՛լ քեզ։ Եւ նա ասէ. Ասա՛ վարդապետ։ Եւ ասէ.
40 Յիսուս պատասխանեց նրան եւ ասաց. «Սիմո՛ն, քեզ ասելու բան ունեմ»: Եւ սա ասաց. «Ասա՛, Վարդապե՛տ»: Եւ Յիսուս ասաց.
40 Յիսուս պատասխանելով ըսաւ անոր. «Սիմոն, քեզի բան մը ունիմ ըսելու»։ Ան ալ ըսաւ. «Ըսէ՛, վարդապետ»։ Յիսուս ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:4040: Обратившись к нему, Иисус сказал: Симон! Я имею нечто сказать тебе. Он говорит: скажи, Учитель.
7:40  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν πρὸς αὐτόν, σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ, διδάσκαλε, εἰπέ, φησίν.
7:40. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) πρὸς (toward) αὐτόν (to-it,"Σίμων, (Simon,"ἔχω (I-hold) σοί (unto-THEE) τι (to-a-one) εἰπεῖν. (to-have-had-said) ὁ (The-one) δέ (moreover,"Διδάσκαλε, (Teaching-speaker,"εἰπέ, (thou-should-have-had-said) φησίν. (It-declareth,"
7:40. et respondens Iesus dixit ad illum Simon habeo tibi aliquid dicere at ille ait magister dicAnd Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.
40. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on:

40: Обратившись к нему, Иисус сказал: Симон! Я имею нечто сказать тебе. Он говорит: скажи, Учитель.
7:40  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν πρὸς αὐτόν, σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ, διδάσκαλε, εἰπέ, φησίν.
7:40. et respondens Iesus dixit ad illum Simon habeo tibi aliquid dicere at ille ait magister dic
And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Христос узнал мысли фарисея и показал ему это, обратившись к нему с вопросом. Вопрос Свой - какой из двух должников будет больше любить простившего обоим долг заимодавца - тот ли, который был должен 500: динариев (около 100: рубл.) или тот, кто должен был десять раз меньше, Христос облекает в форму притчи, или же высказывает просто как пояснительный пример для Своей мысли. Симон понимает смысл вопроса и, не задумываясь, отвечает на него.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:40: answering: Luk 5:22, Luk 5:31, Luk 6:8; Joh 16:19, Joh 16:30
Master: Luk 18:18, Luk 20:20, Luk 20:21; Eze 33:31; Mal 1:6; Mat 7:22, Mat 26:49; Joh 3:2, Joh 13:13
Geneva 1599
7:40 (8) And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
(8) To love Christ is a sure and perpetual witness of the remission of sins.
John Gill
7:40 And Jesus answering said unto him,.... Christ being God omniscient, knew not only the character and conversation of this woman, which were publicly known by all, that knew any thing of her, but also the secret thoughts and reasonings of the Pharisee, and makes answer to them; which shows, that he was a prophet, in the sense of this man; yea, more than a prophet:
Simon, I have somewhat to say to thee; this could not be Simon Peter, Christ spoke to, as some have suggested; for the answer is made unto the Pharisee, and he is the person addressed by the name of Simon; even he, into whose house Christ entered, and now was, as appears from Lk 7:44.
And he saith, Master; or teacher, or doctor; or as the Syriac version, "Rabbi"; which was the common salutation of doctors:
say on. This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants him it: so we read of R. Simeon ben Gamaliel (z) that he said to R. Ishmael ben Elishah,
"is it thy pleasure that I should say before thee one thing? he said unto him, "say on".''
Again, R. Jochanan ben Zaccai said (a) to a certain governor,
"suffer me to say one thing to thee: he replied to him, "say on".''
(z) Abot R. Nathan, c. 38. fol. 9. 2. (a) Bemidbar Rabba, sect. 4. fol. 183. 1.
John Wesley
7:40 And Jesus said, Simon, I have somewhat to say to thee - So tender and courteous am address does our Lord use even to a proud, censorious Pharisee!
Robert Jamieson, A. R. Fausset and David Brown
7:40 Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.
7:417:41: Երկու պարտապանք էին ուրումն փոխատուի. մին՝ պարտէր հինգ հարեւր դահեկան, եւ մեւսն յիսո՛ւն։
41 «Մի փոխատու երկու պարտապաններ ունէր. մէկը հինգ հարիւր դահեկան պարտք ունէր, իսկ միւսը՝ յիսուն:
41 «Փոխ տուող մը երկու պարտական ունէր, մէկը հինգ հարիւր դահեկան պարտք ունէր ու միւսը՝ յիսուն։
Երկու պարտապանք էին ուրումն փոխատուի. մինն պարտէր հինգ հարեւր դահեկան, եւ մեւսն` յիսուն:

7:41: Երկու պարտապանք էին ուրումն փոխատուի. մին՝ պարտէր հինգ հարեւր դահեկան, եւ մեւսն յիսո՛ւն։
41 «Մի փոխատու երկու պարտապաններ ունէր. մէկը հինգ հարիւր դահեկան պարտք ունէր, իսկ միւսը՝ յիսուն:
41 «Փոխ տուող մը երկու պարտական ունէր, մէկը հինգ հարիւր դահեկան պարտք ունէր ու միւսը՝ յիսուն։
zohrab-1805▾ eastern-1994▾ western am▾
7:4141: Иисус сказал: у одного заимодавца было два должника: один должен был пятьсот динариев, а другой пятьдесят,
7:41  δύο χρεοφειλέται ἦσαν δανιστῇ τινι· ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα.
7:41. δύο (Two) χρεοφιλέται (loan-debtors) ἦσαν (they-were) δανιστῇ (unto-a-lender) τινί: (unto-a-one) ὁ (the-one) εἷς (one) ὤφειλεν (it-was-debting) δηνάρια (to-denarions) πεντακόσια , ( to-five-hundred ,"ὁ (the-one) δὲ (moreover) ἕτερος (different) πεντήκοντα. (to-fifty)
7:41. duo debitores erant cuidam feneratori unus debebat denarios quingentos alius quinquagintaA certain creditor had two debtors: the one owed five hundred pence and the other fifty.
41. A certain lender had two debtors: the one owed five hundred pence, and the other fifty.
There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty:

41: Иисус сказал: у одного заимодавца было два должника: один должен был пятьсот динариев, а другой пятьдесят,
7:41  δύο χρεοφειλέται ἦσαν δανιστῇ τινι· ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα.
7:41. duo debitores erant cuidam feneratori unus debebat denarios quingentos alius quinquaginta
A certain creditor had two debtors: the one owed five hundred pence and the other fifty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:41: A certain creditor, etc. - It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on Mat 26:6.
Albert Barnes: Notes on the Bible - 1834
7:41: A certain creditor - A man who had lent money or sold property, the payment for which was yet due.
Five hundred pence - About 69 dollars 26 cents, or 14 British pounds, 11 shilling, 8d. See the notes at Mat 18:28.
Fifty - About 7 dollars, or 1 British pound, 9 shillings, and 2d.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:41: a certain: Luk 11:4, Luk 13:4 *marg. Isa 50:1; Mat 6:12, Mat 18:23-25
the one: Luk 7:47; Rom 5:20; Ti1 1:15, Ti1 1:16
pence: Mat 18:28 *marg.
the other: Luk 12:48; Num 27:3; Jer 3:11; Joh 15:22-24; Rom 3:23; Jo1 1:8-10
John Gill
7:41 There was a certain creditor,.... All the Oriental versions premise something to this. The Syriac version reads, "Jesus said unto him". The Arabic version, "then he said". The Persic version, "Jesus said"; and the Ethiopic version, "and he said to him"; and something of this kind is understood, and to be supplied in the text:
which had two debtors, the one owed five hundred pence, and the other fifty; these were, as the word shows, Roman "denarii" or "pence"; the former of these sums, reckoning a Roman penny at seven pence halfpenny of our money, amounted to fifteen pounds and twelve shillings and six pence; and the latter, to one pound eleven shillings and three pence; the one of these sums was ten times larger, than the other. This is a parable: by "the creditor", God is meant, to whom men owe their beings, and the preservation of them, and all the mercies of life; and are under obligation to obedience and thankfulness: hence: no man can merit any thing of God, or pay off any old debt, by a new act of obedience, since all is due to him: by the "two debtors" are meant, greater and lesser sinners: all sins are debts, and all sinners are debtors; not debtors to sin, for then it would not be criminal, but lawful to commit sin, and God must be pleased with it, which he is not, and men might promise themselves impunity, which they cannot; but they are debtors to fulfil the law, and in case of failure, are bound to the debt of punishment: and of these debtors and debts, some are greater, and others less; not but that they, are all equally sinners in Adam, and equally guilty and corrupted by his transgression; and the same seeds of sin are in the hearts of all men, and all sin is committed against God, and is a breach of his law, and is mortal, or deserving of death, even death eternal; but then as some commands are greater, and others less, so must their transgressions be: sin more immediately committed against God, is greater than that which is committed against our neighbour; and besides, the circumstances of persons and things differ, which more or less aggravate the offence.
7:427:42: Եւ իբրեւ ո՛չ գոյր նոցա հատուցանել, երկոցո՛ւնց շնորհեաց. արդ ասա՛՝ ո՞վ առաւել սիրեսցէ զնա[1152]։ [1152] Ոմանք. Ո՞ առաւել սիրեաց զնա։
42 Եւ քանի որ նրանք հատուցելու ոչինչ չունէին, երկուսին էլ պարտքը շնորհեց. հիմա ասա՛, ո՞վ աւելի շատ կը սիրի նրան»:
42 Որովհետեւ հատուցանելու կարողութիւն չունէին, երկուքին ալ շնորհեց։ Հիմա ըսէ. ‘Անոնցմէ ո՞րը աւելի պիտի սիրէ զանիկա’»։
Եւ իբրեւ ոչ գոյր նոցա հատուցանել, երկոցունց շնորհեաց. արդ ասա, ո՞վ առաւել սիրեսցէ զնա:

7:42: Եւ իբրեւ ո՛չ գոյր նոցա հատուցանել, երկոցո՛ւնց շնորհեաց. արդ ասա՛՝ ո՞վ առաւել սիրեսցէ զնա[1152]։
[1152] Ոմանք. Ո՞ առաւել սիրեաց զնա։
42 Եւ քանի որ նրանք հատուցելու ոչինչ չունէին, երկուսին էլ պարտքը շնորհեց. հիմա ասա՛, ո՞վ աւելի շատ կը սիրի նրան»:
42 Որովհետեւ հատուցանելու կարողութիւն չունէին, երկուքին ալ շնորհեց։ Հիմա ըսէ. ‘Անոնցմէ ո՞րը աւելի պիտի սիրէ զանիկա’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:4242: но как они не имели чем заплатить, он простил обоим. Скажи же, который из них более возлюбит его?
7:42  μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὗν αὐτῶν πλεῖον ἀγαπήσει αὐτόν;
7:42. μὴ (Lest) ἐχόντων ( of-holding ) αὐτῶν (of-them) ἀποδοῦναι (to-have-had-given-off," ἀμφοτέροις ( unto-more-around ) ἐχαρίσατο . ( it-granted-to ) τίς (What-one) οὖν (accordingly) αὐτῶν (of-them) πλεῖον (to-more-beyond) ἀγαπήσει (it-shall-excess-off-unto) αὐτόν; (to-it?"
7:42. non habentibus illis unde redderent donavit utrisque quis ergo eum plus diligetAnd whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?
42. When they had not to pay, he forgave them both. Which of them therefore will love him most?
And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most:

42: но как они не имели чем заплатить, он простил обоим. Скажи же, который из них более возлюбит его?
7:42  μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὗν αὐτῶν πλεῖον ἀγαπήσει αὐτόν;
7:42. non habentibus illis unde redderent donavit utrisque quis ergo eum plus diliget
And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:42: Which of them will love him most? - Which is under the greater obligation and should love him most?
Albert Barnes: Notes on the Bible - 1834
7:42: Frankly forgave - Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives - forgives freely, but it is in connection with the "atonement" made by the Lord Jesus. If it was a mere "debt" which we owed to God, he might forgive, as this creditor did, without an equivalent. But it is "crime" which he forgives. He pardons as a moral governor. A parent might forgive a "debt" without any equivalent; but he cannot pardon an offending child without regarding his own "character" as a parent, the "truth" of his threatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though they are called "debts," are called so "figuratively." It is not an affair of "money," and God cannot forgive us without maintaining his word, the honor of his government, and law - in other words, without an "atonement." It is clear that by the creditor here our Saviour meant to designate God, and by the "debtors," sinners and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed "fifty" pence; the woman, who had been an open and shameless sinner, was represented by the one that owed "five hundred." Yet "neither" could pay. Both must be forgiven or perish. So, however much difference there is among people, "all" need the pardoning mercy of God, and "all," without that, must perish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:42: when: Psa 49:7, Psa 49:8; Mat 18:25, Mat 18:26, Mat 18:34; Rom 5:6; Gal 3:10
he: Psa 32:1-5, Psa 51:1-3, Psa 103:3; Isa 43:25, Isa 44:22; Jer 31:33, Jer 31:34; Dan 9:18, Dan 9:19; Mic 7:18-20; Mat 6:12; Act 13:38, Act 13:39; Rom 3:24, Rom 4:5-8; Eph 1:7, Eph 4:32; Col 3:13
John Gill
7:42 And when they had nothing to pay,.... Neither the lesser nor greater debtor; for though not alike in debt, yet both insolvent: man has run out his whole stock, which the God of nature gave him, in his original creation and primitive state; and is become a bankrupt and a beggar, is poor, wretched, and miserable; he has no money, he has nothing to offer for a composition, much less for payment; he has no righteousness, and if he had, it would be nothing to pay with; since that itself, even in perfection, is due to God, and cannot discharge a former debt: sin being committed against an infinite being, is in some sense an infinite debt, and requires an infinite satisfaction, which a finite creature can never give; and he is therefore liable to a prison, and that for ever: but behold the wonderful grace of God, the creditor!
he frankly forgave them both: their whole debts, without regard to any merits of theirs, which they could not have, or any motives in them, or any conditions to be performed by them, but purely of his sovereign will, free grace, and rich mercy, though not without regard to the satisfaction of his Son; which by no means hinders the frankness of the pardon, or obscures the grace of it, but increases and illustrates it; seeing this satisfaction is of God's own finding out, providing, and accepting; and is at his own expense, and without money and price, to the debtors:
tell me therefore, which of them will love him most; or "ought to love him most", as the Ethiopic version. The Vulgate Latin, and all the Oriental versions, leave out the first part of this clause, "tell me".
7:437:43: Ասէ Սիմովն. Ինձ այսպէս թուի՝ եթէ որում զբազո՛ւմն շնորհեաց։ Եւ նա ասէ ցնա. Ուղի՛ղ դատեցար։
43 Սիմոնն ասաց. «Ինձ այնպէս է թւում, թէ նա՛՝ ում աւելի շատը շնորհուեց»: Եւ Յիսուս ասաց նրան. «Ուղի՛ղ դատեցիր»:
43 Պատասխան տուաւ Սիմոն ու ըսաւ. «Ինծի այնպէս կ’երեւնայ, թէ որո՛ւն որ շատ շնորհեց»։ Ան ալ ըսաւ անոր. «Ուղիղ դատեցիր»։
Ասէ Սիմովն. Ինձ այսպէս թուի եթէ որում զբազումն շնորհեաց: Եւ նա ասէ ցնա. Ուղիղ դատեցար:

7:43: Ասէ Սիմովն. Ինձ այսպէս թուի՝ եթէ որում զբազո՛ւմն շնորհեաց։ Եւ նա ասէ ցնա. Ուղի՛ղ դատեցար։
43 Սիմոնն ասաց. «Ինձ այնպէս է թւում, թէ նա՛՝ ում աւելի շատը շնորհուեց»: Եւ Յիսուս ասաց նրան. «Ուղի՛ղ դատեցիր»:
43 Պատասխան տուաւ Սիմոն ու ըսաւ. «Ինծի այնպէս կ’երեւնայ, թէ որո՛ւն որ շատ շնորհեց»։ Ան ալ ըսաւ անոր. «Ուղիղ դատեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:4343: Симон отвечал: думаю, тот, которому более простил. Он сказал ему: правильно ты рассудил.
7:43  ἀποκριθεὶς σίμων εἶπεν, ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῶ, ὀρθῶς ἔκρινας.
7:43. ἀποκριθεὶς (Having-been-separated-off) Σίμων (a-Simon) εἶπεν (it-had-said,"Ὑπολαμβάνω (I-take-under) ὅτι (to-which-a-one) ᾧ (unto-which) τὸ (to-the-one) πλεῖον (to-more-beyond) ἐχαρίσατο . ( it-granted-to ) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ὀρθῶς (Unto-straight-jutted) ἔκρινας. (thou-separated)
7:43. respondens Simon dixit aestimo quia is cui plus donavit at ille dixit ei recte iudicastiSimon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.
43. Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged.
Simon answered and said, I suppose that [he], to whom he forgave most. And he said unto him, Thou hast rightly judged:

43: Симон отвечал: думаю, тот, которому более простил. Он сказал ему: правильно ты рассудил.
7:43  ἀποκριθεὶς σίμων εἶπεν, ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῶ, ὀρθῶς ἔκρινας.
7:43. respondens Simon dixit aestimo quia is cui plus donavit at ille dixit ei recte iudicasti
Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:43: He to whom he forgave most - By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord's reproof.
Albert Barnes: Notes on the Bible - 1834
7:43: I suppose ... - He saw not "the point" of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:43: I: Luk 7:47; Co1 15:9, Co1 15:10; Co2 5:14, Co2 5:15; Ti1 1:13-16
Thou: Luk 10:38; Psa 116:16-18; Mar 12:34
John Gill
7:43 Simon answered and said,.... Very readily, without any hesitation, not being aware of the application of it, to the instance he had been pondering in his mind:
I suppose, that he to whom he forgave most; it was his opinion, and to him a plain case, that he that owed the largest debt, and that being forgiven him fully, and freely, as he was under the greatest obligation, so as he ought, he would show the greatest love and affection to his kind and gracious creditor:
and he said unto him; that is, Jesus said, as the Syriac and Persic versions express it:
thou hast rightly judged; this is a right and true judgment of the case; it is according to the nature and truth of things, and what is obvious and clear at first sight, and which every one must agree to.
John Wesley
7:43 Which of them will love him most? - Neither of them will love him at all, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his creditor.
7:447:44: Եւ դարձեալ ՚ի կինն կողմն, ասէ՛ ցՍիմովն. Տեսանե՛ս զայս կին, մտի՛ ՚ի տուն քո ջուր ոտից իմոց ո՛չ ետուր, իսկ սա՝ արտասուօ՛ք իւրովք եթա՛ց զոտս իմ, եւ հերով իւրով ջնջեաց[1153]։ [1153] Ոմանք. ՚Ի կին կողմն։
44 Եւ դառնալով կնոջ կողմը՝ Սիմոնին ասաց. «Տեսնո՞ւմ ես այս կնոջը. մտայ քո տունը, ոտքերիս համար ջուր չտուիր, իսկ սա իր արտասուքներով թրջեց իմ ոտքերը եւ իր մազերով սրբեց:
44 Ու դառնալով դէպի այն կինը՝ ըսաւ Սիմոնին. «Կը տեսնե՞ս այս կինը։ Ես քու տունդ մտայ, դուն ոտքերուս ջուր չտուիր, բայց ասիկա իր արցունքովը ոտքերս թրջեց եւ իր մազերովը* սրբեց։
Եւ դարձեալ ի կինն կողմն, ասէ ցՍիմովն. Տեսանե՞ս զայս կին, մտի ի տուն քո, ջուր ոտից իմոց ոչ ետուր. իսկ սա արտասուօք իւրովք եթաց զոտս իմ, եւ [46]հերով իւրով`` ջնջեաց:

7:44: Եւ դարձեալ ՚ի կինն կողմն, ասէ՛ ցՍիմովն. Տեսանե՛ս զայս կին, մտի՛ ՚ի տուն քո ջուր ոտից իմոց ո՛չ ետուր, իսկ սա՝ արտասուօ՛ք իւրովք եթա՛ց զոտս իմ, եւ հերով իւրով ջնջեաց[1153]։
[1153] Ոմանք. ՚Ի կին կողմն։
44 Եւ դառնալով կնոջ կողմը՝ Սիմոնին ասաց. «Տեսնո՞ւմ ես այս կնոջը. մտայ քո տունը, ոտքերիս համար ջուր չտուիր, իսկ սա իր արտասուքներով թրջեց իմ ոտքերը եւ իր մազերով սրբեց:
44 Ու դառնալով դէպի այն կինը՝ ըսաւ Սիմոնին. «Կը տեսնե՞ս այս կինը։ Ես քու տունդ մտայ, դուն ոտքերուս ջուր չտուիր, բայց ասիկա իր արցունքովը ոտքերս թրջեց եւ իր մազերովը* սրբեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:4444: И, обратившись к женщине, сказал Симону: видишь ли ты эту женщину? Я пришел в дом твой, и ты воды Мне на ноги не дал, а она слезами облила Мне ноги и волосами головы своей отёрла;
7:44  καὶ στραφεὶς πρὸς τὴν γυναῖκα τῶ σίμωνι ἔφη, βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν.
7:44. καὶ (And) στραφεὶς (having-had-been-beturned) πρὸς (toward) τὴν (to-the-one) γυναῖκα (to-a-woman,"τῷ (unto-the-one) Σίμωνι (unto-a-Simon) ἔφη (it-was-declaring,"Βλέπεις (Thou-view) ταύτην (to-the-one-this) τὴν (to-the-one) γυναῖκα; (to-a-woman?"εἰσῆλθόν (I-had-came-into) σου (of-thee) εἰς (into) τὴν (to-the-one) οἰκίαν, (to-a-housing-unto,"ὕδωρ (to-a-water) μοι (unto-me) ἐπὶ (upon) πόδας (to-feet) οὐκ (not) ἔδωκας: (thou-gave) αὕτη (the-one-this) δὲ (moreover) τοῖς (unto-the-ones) δάκρυσιν (unto-tears) ἔβρεξέν (it-showered) μου (of-me) τοὺς (to-the-ones) πόδας (to-feet) καὶ (and) ταῖς (unto-the-ones) θριξὶν (unto-hairs) αὐτῆς (of-it) ἐξέμαξεν. (it-kneaded-out)
7:44. et conversus ad mulierem dixit Simoni vides hanc mulierem intravi in domum tuam aquam pedibus meis non dedisti haec autem lacrimis rigavit pedes meos et capillis suis tersitAnd turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house: thou gavest me no water for my feet. But she with tears hath washed my feet; and with her hairs hath wiped them.
44. And turning to the woman, he said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair.
And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped [them] with the hairs of her head:

44: И, обратившись к женщине, сказал Симону: видишь ли ты эту женщину? Я пришел в дом твой, и ты воды Мне на ноги не дал, а она слезами облила Мне ноги и волосами головы своей отёрла;
7:44  καὶ στραφεὶς πρὸς τὴν γυναῖκα τῶ σίμωνι ἔφη, βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν.
7:44. et conversus ad mulierem dixit Simoni vides hanc mulierem intravi in domum tuam aquam pedibus meis non dedisti haec autem lacrimis rigavit pedes meos et capillis suis tersit
And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house: thou gavest me no water for my feet. But she with tears hath washed my feet; and with her hairs hath wiped them.
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
44-46: Христос тогда противопоставляет поведение Симона и жены грешницы в отношении к Нему. Фарисей хотя и пригласил Христа к себе на пир, но не оказал при этом Ему ни знака гостеприимства (омовение ног см. Быт XVIII, 4), ни знака любви (целование XXXIII, 4), ни знака особого почтения (помазание головы маслом Руфь III, 3; Пс ХХII, 5). - Я пришел в дом твой. Здесь сила мысли в слове "твой". Ты Меня позвал к себе, - говорит Христос Симону - и, однако, не оказал мне как гостю особых знаков почета. (Симон, вероятно боялся этими знаками почета подать другим фарисеям повод думать, что он уже вполне уверовал в Христа как в Мессию; потому-то отношение его ко Христу какое то неопределенное. Притом эти знаки почтения не были, собственно говоря, обязательны, - даже и омовение ног, которое предлагалось только людям, пришедшим в дом прямо из путешествия. Ср. Ин гл. ХIII, в которой изображается, что Господь встал Сам умывать ноги учеников, очевидно, еще не омытые пред вечерею... Нужно отметить те противоположения, какие указывает здесь Христос 1) вода и - слезы 2) поцелуй, - конечно, в уста и - частое лобызание ног 3) масло для головы и - миро на ноги.
Adam Clarke: Commentary on the Bible - 1831
7:44: Thou gavest me no water - In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The custom of giving water to wash the guest's feet was very ancient. See instances in Gen 18:4; Gen 24:32; Jdg 19:21; Sa1 25:41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226.
Albert Barnes: Notes on the Bible - 1834
7:44: Seest thou this woman? - You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown.
I entered into thine house - I came at your invitation, where I might expect all the usual rites of hospitality.
Thou gavest me no water for my feet - Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Gen 18:4; Jdg 19:21. The reasons for this were, that they wore "sandals," which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:44: Seest: Luk 7:37-39
thou: Gen 19:2; Jdg 19:21; Sa1 25:41; Ti1 5:10; Jam 2:6
John Gill
7:44 And he turned to the woman,.... That stood behind him at his feet,
and said to Simon, seest thou this woman? and what she has done? pointing to her, and comparing him, and her, and their actions together, whereby he might judge of the preceding parable, and how fitly it might be applied to the present case:
I entered into thine house; not of his own accord, but by the invitation of Simon, and therefore might have expected the usual civilities:
thou gavest me no water for my feet: to wash them with, no, not so much as water; a civility very common in those hot countries, where walking without stockings, and only with sandals, they needed often washing; and which was very refreshing, and was not only used to travellers and strangers, but to guests, and was usually done by the servants of the house; See Gill on Lk 7:38.
but she hath washed my feet with tears. The Persic version reads, "with the tears of her eyes"; which made a bath for his feet;
and wiped them with the hairs of her head. The Vulgate Latin, Syriac, Persic, and Ethiopic versions read only, "with her hair", which she used instead of a towel, when Simon neither gave him water to wash with, nor a towel to wipe with.
John Wesley
7:44 Thou gavest me no water - It was customary with the Jews to show respect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment.
Robert Jamieson, A. R. Fausset and David Brown
7:44 I entered . . . no water--a compliment to guests. Was this "much love?" Was it any?
7:457:45: Համբոյր մի դու ո՛չ ետուր ինձ, սա՝ ա՛ւասիկ յորմէ հետէ մտեալ եմ, ո՛չ դադարեաց ՚ի համբուրելոյ զոտս իմ։
45 Դու ինձ մի համբոյր էլ չտուիր, սակայն սա ահա տուն մտնելուցս ի վեր չի դադարում ոտքերս համբուրելուց:
45 Դուն ինծի համբոյր մը չտուիր, բայց ասիկա հոս մտնելէս ի վեր ոտքերս համբուրելէն չդադրեցաւ։
Համբոյր մի դու ոչ ետուր ինձ, սա աւասիկ յորմէ հետէ մտեալ եմ, ոչ դադարեաց ի համբուրելոյ զոտս իմ:

7:45: Համբոյր մի դու ո՛չ ետուր ինձ, սա՝ ա՛ւասիկ յորմէ հետէ մտեալ եմ, ո՛չ դադարեաց ՚ի համբուրելոյ զոտս իմ։
45 Դու ինձ մի համբոյր էլ չտուիր, սակայն սա ահա տուն մտնելուցս ի վեր չի դադարում ոտքերս համբուրելուց:
45 Դուն ինծի համբոյր մը չտուիր, բայց ասիկա հոս մտնելէս ի վեր ոտքերս համբուրելէն չդադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:4545: ты целования Мне не дал, а она, с тех пор как Я пришел, не перестает целовать у Меня ноги;
7:45  φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφ᾽ ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας.
7:45. φίλημά (To-a-caring-to) μοι (unto-me) οὐκ (not) ἔδωκας: (thou-gave) αὕτη (the-one-this) δὲ (moreover) ἀφ' (off) ἧς (of-which) εἰσῆλθον (I-had-came-into) οὐ (not) διέλιπεν (it-had-remaindered-through) καταφιλοῦσά (caring-down-unto) μου (of-me) τοὺς (to-the-ones) πόδας. (to-feet)
7:45. osculum mihi non dedisti haec autem ex quo intravit non cessavit osculari pedes meosThou gavest me no kiss. But she, since she cane in, hath not ceased to kiss my feet.
45. Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet.
Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet:

45: ты целования Мне не дал, а она, с тех пор как Я пришел, не перестает целовать у Меня ноги;
7:45  φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφ᾽ ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας.
7:45. osculum mihi non dedisti haec autem ex quo intravit non cessavit osculari pedes meos
Thou gavest me no kiss. But she, since she cane in, hath not ceased to kiss my feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:45: Since the time I came in - Rather, Since the time She came in, αφ' ἡς εισηλθεν, not εισηλθον, I came in, for it is clear from Luk 7:37 that the woman came in after Christ, having heard that he was sitting at meat in the Pharisee's house. The reading which I have adopted is supported by several MSS. and Versions.
Albert Barnes: Notes on the Bible - 1834
7:45: Thou gavest me no kiss - The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark of welcoming him to his house. It was often used among "men" as a sign of salutation. Compare Gen 33:4; Exo 18:7; Mat 26:49.
Hath not ceased to kiss my feet - How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity - much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's "feet" with tears.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:45: gavest: Gen 29:11, Gen 33:4; Sa2 15:5, Sa2 19:39; Mat 26:48; Rom 16:16; Co1 16:20; Th1 5:26
this: Many have supposed that this person was Mary Magdalene, and Mary the sister of Lazarus. But there is no indication in the gospel history, that Mary Magdalene was the sister of Lazarus; but on the contrary, it would appear that they were perfectly distinct persons, the sister of Lazarus residing at Bethany, while Mary Magdalene appears to have resided at Magdala, east of Jordan, a distance of nearly ninety miles. Add to this, that our Saviour seems to have been now in or near Nain, not at Bethany; and the woman appears from the recital to have been pRev_iously unknown to him.
John Gill
7:45 Thou gavest me no kiss,.... A token of civility among friends, when they met together on any occasion. The Jews have a saying (b), that
"all kisses are foolish, excepting three; the kiss of grandeur or dignity, as in 1Kings 10:1 and the kiss at parting, as in Ruth 1:14 and the kiss at meeting, as in Ex 4:27 (of which sort this kiss may be thought to be), to which some add the kiss of consanguinity (or that used by relations to one another), as in Gen 29:11'
but this woman, since the time I came in. The Vulgate Latin and Syriac versions read, "since she came in"; and so two of Stephens's copies; which seems to be the more agreeable reading, seeing Christ was in Simon's house before this woman came; for she knowing that he was there, came thither after him:
hath not ceased to kiss my feet; which shows, that this action was repeated by her times without number, even ever since she came into the house.
(b) Shemot Rabba, sect. 6. fol. 91. 3, 4.
Robert Jamieson, A. R. Fausset and David Brown
7:45 no kiss--of salutation. How much love was here? Any at all?
7:467:46: Իւղով զգլուխ իմ ո՛չ օծեր, սա՝ իւղո՛վ անուշիւ օծ։
46 Դու իւղով իմ գլուխը չօծեցիր, սա անուշ իւղով ոտքերս օծեց:
46 Դուն իմ գլուխս ձէթով չօծեցիր, բայց ասիկա իմ ոտքերս անուշահոտ իւղով օծեց։
Իւղով զգլուխ իմ ոչ օծեր, սա իւղով անուշիւ [47]օծ:

7:46: Իւղով զգլուխ իմ ո՛չ օծեր, սա՝ իւղո՛վ անուշիւ օծ։
46 Դու իւղով իմ գլուխը չօծեցիր, սա անուշ իւղով ոտքերս օծեց:
46 Դուն իմ գլուխս ձէթով չօծեցիր, բայց ասիկա իմ ոտքերս անուշահոտ իւղով օծեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:4646: ты головы Мне маслом не помазал, а она миром помазала Мне ноги.
7:46  ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου.
7:46. ἐλαίῳ (Unto-an-oillet) τὴν (to-the-one) κεφαλήν (to-a-head) μου (of-me) οὐκ (not) ἤλειψας: (thou-smeared-along) αὕτη (the-one-this) δὲ (moreover) μύρῳ (unto-seeped) ἤλειψεν (it-smeared-along) τοὺς (to-the-ones) πόδας (to-feet) μου. (of-me)
7:46. oleo caput meum non unxisti haec autem unguento unxit pedes meosMy head with oil thou didst not anoint. But she with ointment hath anointed my feet.
46. My head with oil thou didst not anoint: but she hath anointed my feet with ointment.
My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment:

46: ты головы Мне маслом не помазал, а она миром помазала Мне ноги.
7:46  ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου.
7:46. oleo caput meum non unxisti haec autem unguento unxit pedes meos
My head with oil thou didst not anoint. But she with ointment hath anointed my feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:46: My head with oil thou didst not anoint - Anointing the head with oil was as common among the Jews as washing the face with water is among us. See Rut 3:3; Sa2 12:20; Sa2 14:2; Kg2 4:2; and Psa 23:5, where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Mat 5:17.
Albert Barnes: Notes on the Bible - 1834
7:46: My head with oil - The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. See Rut 3:3; Sa2 12:20; Sa2 14:2; Psa 23:5.
With ointment - This "ointment" was a mixture of various aromatics, and was therefore far more costly and precious than the "oil" commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. "He" did not give even the common oil "for his head" used on such occasions. "She" had applied to "his feet" a far more precious and valuable "unguent." "He" therefore, showed comparatively "little" love. "She" showed "much."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:46: Rut 3:3; Sa2 14:2; Psa 23:5, Psa 104:15; Ecc 9:8; Dan 10:3; Amo 6:6; Mic 6:15; Mat 6:17
John Gill
7:46 Mine head with oil thou didst not anoint,.... No not with common oil, so usually done at feasts, see Ps 23:5
but this woman hath anointed my feet with ointment; even "with ointment" "of spices", as the Syriac version renders it. There is, throughout the whole account, an opposition between the conduct of Simon, and this woman: he gave him no common water to wash his feet with, she shed floods of tears, and with them bathed his feet, and then wiped them clean with the hairs of her head; he gave him not the usual salutation by kissing his head or lips, but she kissed his feet, and that over and over again; he did not so much as anoint his head with common oil, when she anointed his feet with costly ointment brought in an alabaster box. These several ceremonies to guests were used by their hosts, in other nations, such as washing, anointing, and kissing (c).
(c) Vid. Apuleii Metamorph. i. 1. prope finem.
Robert Jamieson, A. R. Fausset and David Brown
7:46 with oil . . . not anoint--even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain--only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.
7:477:47: Վասն որոյ ասե՛մ քեզ. Թողեա՛լ լիցին սմա մեղք իւր բազումք, զի յո՛յժ սիրեաց. զի որում շա՛տ թողուցու՝ շա՛տ սիրէ, եւ որում սակաւ՝ սակաւ[1154]։ [1154] Ոմանք. Մեղք իւր բազում։
47 Դրա համար քեզ ասում եմ. իր անհամար մեղքերը կը ներուեն սրան, որովհետեւ ուժգին սիրեց. քանզի ում շատ է ներւում, շատ է սիրում, եւ ում սակաւ՝ սակաւ»:
47 Ասոր համար կ’ըսեմ քեզի. ‘Ներուած են ասոր շատ մեղքերը, վասն զի շատ սիրեց, բայց որուն որ քիչ կը ներուի, անիկա քիչ կը սիրէ’».
Վասն որոյ ասեմ քեզ. Թողեալ լիցին սմա մեղք իւր բազումք, զի յոյժ սիրեաց. զի որում շատ թողուցու` շատ սիրէ, եւ որում սակաւ` սակաւ:

7:47: Վասն որոյ ասե՛մ քեզ. Թողեա՛լ լիցին սմա մեղք իւր բազումք, զի յո՛յժ սիրեաց. զի որում շա՛տ թողուցու՝ շա՛տ սիրէ, եւ որում սակաւ՝ սակաւ[1154]։
[1154] Ոմանք. Մեղք իւր բազում։
47 Դրա համար քեզ ասում եմ. իր անհամար մեղքերը կը ներուեն սրան, որովհետեւ ուժգին սիրեց. քանզի ում շատ է ներւում, շատ է սիրում, եւ ում սակաւ՝ սակաւ»:
47 Ասոր համար կ’ըսեմ քեզի. ‘Ներուած են ասոր շատ մեղքերը, վասն զի շատ սիրեց, բայց որուն որ քիչ կը ներուի, անիկա քիչ կը սիրէ’».
zohrab-1805▾ eastern-1994▾ western am▾
7:4747: А потому сказываю тебе: прощаются грехи её многие за то, что она возлюбила много, а кому мало прощается, тот мало любит.
7:47  οὖ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ.
7:47. οὗ (Of-which) χάριν, (to-a-granting,"λέγω (I-forth) σοι, (unto-thee,"ἀφέωνται (They-had-come-to-be-sent-off) αἱ (the-ones) ἁμαρτίαι (un-adjustings-along-unto) αὐτῆς (of-it) αἱ (the-ones) πολλαί , ( much ,"ὅτι (to-which-a-one) ἠγάπησεν (it-excessed-off-unto) πολύ: (to-much) ᾧ (unto-which) δὲ (moreover) ὀλίγον (little) ἀφίεται, (it-be-sent-off,"ὀλίγον (to-little) ἀγαπᾷ. (it-excesseth-off-unto)
7:47. propter quod dico tibi remittentur ei peccata multa quoniam dilexit multum cui autem minus dimittitur minus diligitWherefore, I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.
47. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, loveth little.
Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, [the same] loveth little:

47: А потому сказываю тебе: прощаются грехи её многие за то, что она возлюбила много, а кому мало прощается, тот мало любит.
7:47  οὖ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ.
7:47. propter quod dico tibi remittentur ei peccata multa quoniam dilexit multum cui autem minus dimittitur minus diligit
Wherefore, I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.
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
47: Прощаются. - Здесь хотя поставлено и настоящее время, но это не значит, чтобы грехи женщины были прощены только после помазания ею ног Христа. Как видно из 50-го стиха, грехи ей уже были прощены раньше, благодаря ее вере во Христа. - За то, что она возлюбила много. Это - не причина и не предваряющее условие прощения грехов женщины, как утверждают католики, а последствие полученного женщиною ранее прощения. Весь стих следовало бы перевести так: "прощены уже многие грехи этой женщины, и это достоверно, потому что только прощенная могла проявить с такою силою любовь ко Мне, чрез Кого она получила прощение". Господь хочет сказать Симону, что результаты милостивого отношения к грешникам (ст. 42) теперь находятся налицо: женщина была прощена, и сейчас она проявила благодаря этому необычайную любовь и преданность ко Христу. Так Господь делает приложение из высказанного выше сравнения двух должников. - А кому мало прощается, тот мало любит. Мысль вполне ясная: тут указан другой случай, в котором не проявляется с такою силою любовь ко Христу. Но Христос не имеет здесь прямо в виду Симона, хотя тот мог и для себя найти в этих словах урок. Скорее смотреть нужно на это изречение как на простую общую сентенцию.
Adam Clarke: Commentary on the Bible - 1831
7:47: For she loved much - Or, Therefore she loved much. It appears to have been a consciousness of God's forgiving love that brought her at this time to the Pharisee's house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered ὁτι here as having the sense of διοτι, therefore; because, to make this sentence suit with the foregoing parable, Luk 7:42, Luk 7:43, and with what immediately follows here, but he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ὁτι seems to have the sense of therefore in Mat 13:13; Joh 8:44; Co1 10:17; and in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and Ecc 5:6. Both these particles are often interchanged in the New Testament.
Loved much - loveth little - That is, A man's love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker.
Albert Barnes: Notes on the Bible - 1834
7:47: Wherefore I say unto thee - As the result of this, or because she has done this; meaning by this that she had given "evidence" that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to "touch her" or to allow her to touch him, because she was such a sinner, Luk 7:39. Jesus said, in substance, to Simon, "Grant that she has been as great a sinner as you affirm, and even grant that if she had "continued so" it might be improper to suffer her to touch me, yet "her conduct" shows that her sins have been forgiven. She has evinced so much love for me as to show that she is no longer "such a sinner" as you suppose, and it is not, therefore, "improper" that she should be suffered to come near me."
For she loved much - In our translation this would seem to be given as a reason why her sins had been forgiven - that she had loved much "before" they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love "succeeds," not "precedes" forgiveness; and which nowhere supposes that sins are forgiven "because" we love God. It would be also contrary to the design of the Saviour here. It was not to show "why" her sins had been forgiven, but to show that she had given evidence that they actually "had" been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: "That her sins, so many and aggravated, have been forgiven - that she is no longer such a sinner as you suppose, is manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is the "proper expression" of that love. While you have shown comparatively little evidence that you felt that "your sins" were great, and comparatively little love at their being forgiven, "she" has shown that she "felt" hers to be great, and has loved much."
To whom little is forgiven - He who feels that little has been forgiven - that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he "feels" to him for forgiveness. God is to be "loved" for his perfections, apart from what he has "done" for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel - as Christians do - that they are the "chief of sinners," will feel under infinite obligation to love God and their Redeemer, and that no "expression" of attachment to him can be "beyond" what is due.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:47: Her: Luk 7:42, Luk 5:20, Luk 5:21; Exo 34:6, Exo 34:7
which: Isa 1:18, Isa 55:7; Eze 16:63, Eze 36:29-32; Mic 7:19; Act 5:31; Rom 5:20; Co1 6:9-11; Ti1 1:14; Jo1 1:7
she: Luk 7:43; Mat 10:37; Joh 21:15-17; Co2 5:14; Gal 5:6; Eph 6:24; Phi 1:9; Jo1 3:18, Jo1 4:19, Jo1 5:3
Geneva 1599
7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; (f) for she loved much: but to whom little is forgiven, [the same] loveth little.
(f) That is, says Theophylact, she has shown her faith abundantly: and Basil in his "Sermon of Baptism" says, "He that owes much has much forgiven him, that he may love much more". And therefore Christ's saying is so plain in light of this that it is a wonder to see the enemies of the truth so badly distort and misinterpret this place in such a thorough manner in order to establish their meritorious works: for the greater sum a man has forgiven him, the more he loves him that has been so gracious to him. And this woman shows by deeds of love how great the benefit was she had received: and therefore the charity that is here spoken of is not to be taken as the cause of her forgiveness, but as a sign of it: for Christ does not say as the Pharisees did that she was a sinner, but bears her witness that the sins of her past life are forgiven her.
John Gill
7:47 Wherefore I say unto thee,.... Not "for this that she hath done", as the Persic version very wrongly renders it; not because she had washed Christ's feet with tears, and wiped them with her hairs, and kissed and anointed them, therefore her sins were forgiven; nor upon this account, and for those reasons did Christ say, or declare, that they were forgiven; but , "for this cause", or reason, he said this to Simon the Pharisee, to remove his objections, to rectify his mistakes, and stop his murmuring and complaining, by observing, that though she had been a great sinner, yet she was now not such an one as he took her to be; she was a pardoned sinner, and not that guilty and filthy creature he imagined; the guilt of all her sins was removed, and she was cleansed from all her filthiness:
her sins, which are many, are forgiven; though she was like the largest debtor in the parable, which owed five hundred pence, yet the whole score was cleared; though her sins were numerous, and attended with very aggravating circumstances, which denominated her a sinner in a very emphatic sense, a notorious one, yet they were all fully, and freely forgiven:
for she loved much; or "therefore she loved much": her great love was not the cause of the remission of her sins, but the full and free remission of her many sins, which had been, manifested to her, was the cause of her great love, and of her showing it in the manner she had done: that this is the sense of the words, is clear from the parable, and the accommodation of it to the present case, otherwise there would be no agreement. Upon relating the parable of the two debtors, Christ puts the question to Simon, which of the two it was most reasonable to think would love most? his answer is and which Christ approved of, he to whom most was forgiven; where, it is plain, that according to our Lord's sense, and even Simon's opinion of the case, that forgiveness is the cause, and love the effect; and that according as the forgiveness is of more or less, love is proportionate; and which is applied to the case in hand: this poor woman had been a great sinner; her many sins were pardoned; and therefore she expressed much love to him, from whom she had received her pardon by the above actions, and much more than Simon had done:
but to whom little is forgiven, the same loveth little; this is an accommodation of the other part of the parable, and has a very special respect to Simon, the Pharisee, whose debts, in his own opinion, were few or none, at least ten times less than this woman's; and he had little or no sense of the forgiveness of them, or of any obligation to Christ on that account; and therefore was very sparing of his love and respect, and even of common civilities to him.
John Wesley
7:47 Those many sins of hers are forgiven; therefore she loveth much - The fruit of her having had much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon. She knew that much had been forgiven her, and therefore she loved much.
Robert Jamieson, A. R. Fausset and David Brown
7:47 Her sins which are many--"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt.
for--not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning.
little forgiven . . . loveth little--delicately ironical intimation of no love and no forgiveness in the present case.
7:487:48: Եւ ասէ ցնա. Թողեա՛լ լիցին քեզ մեղք քո։
48 Եւ ասաց այն կնոջը. «Քո մեղքերը քեզ ներուած են»:
48 Ու ըսաւ անոր. «Քու մեղքերդ ներուած են»։
Եւ ասէ ցնա. Թողեալ լիցին քեզ մեղք քո:

7:48: Եւ ասէ ցնա. Թողեա՛լ լիցին քեզ մեղք քո։
48 Եւ ասաց այն կնոջը. «Քո մեղքերը քեզ ներուած են»:
48 Ու ըսաւ անոր. «Քու մեղքերդ ներուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
7:4848: Ей же сказал: прощаются тебе грехи.
7:48  εἶπεν δὲ αὐτῇ, ἀφέωνταί σου αἱ ἁμαρτίαι.
7:48. εἶπεν (It-had-said) δὲ (moreover) αὐτῇ (unto-it,"Ἀφέωνταί (They-had-come-to-be-sent-off) σου (of-thee) αἱ (the-ones) ἁμαρτίαι. (un-adjustings-along-unto)
7:48. dixit autem ad illam remittuntur tibi peccataAnd he said to her: Thy sins are forgiven thee.
48. And he said unto her, Thy sins are forgiven.
And he said unto her, Thy sins are forgiven:

48: Ей же сказал: прощаются тебе грехи.
7:48  εἶπεν δὲ αὐτῇ, ἀφέωνταί σου αἱ ἁμαρτίαι.
7:48. dixit autem ad illam remittuntur tibi peccata
And he said to her: Thy sins are forgiven thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48-50: Покончивши с Симоном, Господь теперь обращается к женщине с возвещением, что ее грехи прощены. Внутренняя уверенность в этом прощении у нее уже была (ср. ст. 37), теперь Христос дает ей и внешнее уверение в прощении грехов, после того как вера ее сказалась уже в делах. Он даже говорит ей, чтобы она не смущалась возражениями присутствовавших относительно права Христа прощать грешников: "вера твоя спасла тебя - иди с миром, т. е. спокойно" - (ср. Лк II, 29).

Некоторые отождествляют историю помазания ног Христа женою грешницею с позднейшим помазанием Христа в Вифании (Мф XXVI, 6: и сл. и параллел. места). Но, несомненно, это два события разные: и общая точка зрения, и отдельные подробности обоих событий совершенно различны. Сходство заключается только в имени Симона - очень обыкновенное имя [Притом здесь фарисей назван просто Симоном, а у ев. Матфея (XXVI, 6) - Симоном прокаженным.] - и в помазании, а в прочем все различное: помазывается здесь не глава, а ноги Христа - выступает здесь грешница, а там просто ученица Христа - самое событие здесь имеет поучительное значение для Симона, а там для учеников Христа и т. д.
Adam Clarke: Commentary on the Bible - 1831
7:48: Thy sins are forgiven - He gave her the fullest assurance of what he had said before to Simon, (Luk 7:47), Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced.
Albert Barnes: Notes on the Bible - 1834
7:48: Thy sins are forgiven - What a gracious assurance to the weeping, loving penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it that he that could say thus "must" be God! No man has a "right" to forgive sin. No man "can" speak peace to the soul, and give assurance that its transgressions are pardoned: Here, then, Jesus gave indubitable proof that he was God as well as man; that he was Lord of the conscience as well as the pitying friend; and that he was as able to read the heart and give peace there, as he was to witness the external expression of sorrow for sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:48: Thy: Mat 9:2; Mar 2:5
John Gill
7:48 And he saith unto her,.... Directing his discourse to the woman that now stood before him:
thy sins are forgiven; which was said, partly on account of the Pharisee, to let him see, that he knew this woman, what she was, and had been; that she had been a sinner, a great sinner, one that owed five hundred pence, but was now forgiven, washed, cleansed, sanctified, and justified, and therefore not to be shunned and avoided; and partly on the woman's account, that she might have a fresh discovery of the forgiveness of her sins, for her comfort under the severe censure of the Pharisee, and that her faith in it might be strengthened; as also on his own account, to show that he was not only a prophet that had extraordinary knowledge of persons, and their characters, but that he was the most high God, to whom belonged the prerogative of pardoning sin.
Robert Jamieson, A. R. Fausset and David Brown
7:48 said unto her, &c.--an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.
7:497:49: Եւ սկսան որ բազմեալն էին ընդ նմա՝ ասել ընդ միտս իւրեանց. Ո՞վ է սա՝ որ զմեղս թողու[1155]։ [1155] Ոմանք. Ո՞ է սա որ եւ զմեղս թողու։
49 Եւ նրանք, որ նրա հետ սեղան էին նստել, սկսեցին ասել իրենց մտքում. «Ո՞վ է սա, որ մեղքերին թողութիւն է տալիս»:
49 Անոր հետ սեղան նստողները սկսան իրենց մէջ ըսել. «Ո՞վ է ասիկա որ մեղքերու թողութիւն ալ կու տայ»։
Եւ սկսան որ բազմեալն էին ընդ նմա` ասել ընդ միտս իւրեանց. Ո՞վ է սա որ զմեղս թողու:

7:49: Եւ սկսան որ բազմեալն էին ընդ նմա՝ ասել ընդ միտս իւրեանց. Ո՞վ է սա՝ որ զմեղս թողու[1155]։
[1155] Ոմանք. Ո՞ է սա որ եւ զմեղս թողու։
49 Եւ նրանք, որ նրա հետ սեղան էին նստել, սկսեցին ասել իրենց մտքում. «Ո՞վ է սա, որ մեղքերին թողութիւն է տալիս»:
49 Անոր հետ սեղան նստողները սկսան իրենց մէջ ըսել. «Ո՞վ է ասիկա որ մեղքերու թողութիւն ալ կու տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:4949: И возлежавшие с Ним начали говорить про себя: кто это, что и грехи прощает?
7:49  καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς, τίς οὖτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν;
7:49. καὶ (And) ἤρξαντο ( they-firsted ,"οἱ (the-ones) συνανακείμενοι ( situating-up-together ,"λέγειν (to-forth) ἐν (in) ἑαυτοῖς (unto-selves,"Τίς (What-one) οὗτός (the-one-this) ἐστιν (it-be) ὃς (which) καὶ (and) ἁμαρτίας (to-un-adjustings-along-unto) ἀφίησιν; (it-sendeth-off?"
7:49. et coeperunt qui simul accumbebant dicere intra se quis est hic qui etiam peccata dimittitAnd they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?
49. And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins?
And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also:

49: И возлежавшие с Ним начали говорить про себя: кто это, что и грехи прощает?
7:49  καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς, τίς οὖτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν;
7:49. et coeperunt qui simul accumbebant dicere intra se quis est hic qui etiam peccata dimittit
And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:49: Who is this ... - A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:49: Who: Luk 5:20, Luk 5:21; Mat 9:3; Mar 2:7
John Gill
7:49 And they that sat at meat with him,.... Other Pharisees that sat at Simon's table with Christ, whom he had invited as guests, on this occasion of seeing and conversing with Jesus; or some of Simon's family, that sat down to eat with him;
began to say within themselves; that is, either thought and reasoned in their own minds, or whispered among themselves:
who is this that forgiveth sins also? who not content to transgress the traditions of the elders, by admitting a sinful woman to touch him, but assumes that to himself which is peculiar to God, to forgive sin: this they said, not as wondering at him, what manner of person he must be, that with such authority pronounced the forgiveness of sin, as Grotius thinks; but rather as offended with him, and filled with indignation against him, and so censuring and reproaching him for wickedness and blasphemy.
Robert Jamieson, A. R. Fausset and David Brown
7:49 they that sat . . . Who is this, &c.--No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.
7:507:50: Եւ նա՝ ասէ ցկինն. Հաւատք քո կեցուցին զքեզ, ե՛րթ ՚ի խաղաղութիւն։
50 Եւ նա ասաց այդ կնոջը. «Քո հաւա՛տը քեզ փրկեց, գնա՛ խաղաղութեամբ»:
50 Ինք ըսաւ կնոջը. «Քու հաւատքդ քեզ փրկեց*, գնա՛ խաղաղութեամբ»։
Եւ նա ասէ ցկինն. Հաւատք քո կեցուցին զքեզ, երթ ի խաղաղութիւն:

7:50: Եւ նա՝ ասէ ցկինն. Հաւատք քո կեցուցին զքեզ, ե՛րթ ՚ի խաղաղութիւն։
50 Եւ նա ասաց այդ կնոջը. «Քո հաւա՛տը քեզ փրկեց, գնա՛ խաղաղութեամբ»:
50 Ինք ըսաւ կնոջը. «Քու հաւատքդ քեզ փրկեց*, գնա՛ խաղաղութեամբ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:507:50  εἶπεν δὲ πρὸς τὴν γυναῖκα, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
7:50. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) τὴν (to-the-one) γυναῖκα (to-a-woman,"Ἡ (The-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε: (to-thee," πορεύου ( thou-should-traverse-of ) εἰς (into) εἰρήνην. (to-a-peace)
7:50. dixit autem ad mulierem fides tua te salvam fecit vade in paceAnd he said to the woman: Thy faith hath made thee safe. Go in peace.
50. And he said unto the woman, Thy faith hath saved thee; go in peace.
And he said to the woman, Thy faith hath saved thee; go in peace:

undefined
7:50  εἶπεν δὲ πρὸς τὴν γυναῖκα, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
7:50. dixit autem ad mulierem fides tua te salvam fecit vade in pace
And he said to the woman: Thy faith hath made thee safe. Go in peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:50: Thy faith hath saved thee - Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used Jdg 18:6; Sa1 1:17; Sa1 20:42; Sa1 29:7; Sa2 15:9; Jam 2:16.
The affecting account of raising the widow's son to life, Luk 7:11-17, is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction.
In this resurrection of the widow's son, four things are highly worthy of notice: - 1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people.
I. The Meeting
1. It was uncommon: it was a meeting of life and death, of consolation and distress. On the one part Jesus, accompanied by his disciples, and an innumerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral solemnity proceeds out of the gate, - a person of distinction, as we may imagine from the number of the people who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery; and wherever he comes, he dispenses life and salvation.
2. It was instructive. A young man was carried to the grave - an only son - cut off in the flower of his age from the pleasures, honors, profits, and expectations of life; a multitude of relatives, friends, and neighbors, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb. And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die.
3. It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her husband, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compassion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation.
4. It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee.
II. What Christ Did to Raise this Dead Man
1. He came up, Luk 7:14. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which all prove that his name is mercy, and his nature love.
2. He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers.
3. He commanded - Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy.
III . What the Man Did when Raised to Life
1. He sat up, Luk 7:15. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming.
2. He began to speak. Prayer to God, for the salvation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death.
3. He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow's heart! Happy moment! - when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ's mystical body, the Church militant!
IV. The Effect Produced on the Minds of the People
1. Fear seized them, Luk 7:16. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God's grace in the conviction and conversion of sinners.
2. They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See Luk 7:16.
3. They published abroad the account. The work of the grace of God should be made known to all: the Gospel should be preached in every place; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread; and the souls thus employed would be incessantly watered from on high.
Albert Barnes: Notes on the Bible - 1834
7:50: Thy faith hath saved thee; go in peace - See the notes at Mar 5:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:50: Thy: Luk 8:18, Luk 8:42, Luk 8:48, Luk 18:42; Hab 2:4; Mat 9:22; Mar 5:34, Mar 10:52; Eph 2:8-10; Jam 2:14-26
go: Ecc 9:7; Rom 5:1, Rom 5:2
Geneva 1599
7:50 And he said to the woman, Thy faith hath saved thee; (g) go in peace.
(g) He confirms with a blessing the benefit which he had bestowed.
John Gill
7:50 And he said to the woman,.... Notwithstanding the Pharisee's censure, both of him and her:
thy faith hath saved thee; meaning either the object of her faith, himself, who was the author of eternal salvation to her; or that she, through faith in him, had received the blessings of salvation, pardon, righteousness, and life from him, and the joys and comfort of it; and had both a right unto, and a meetness for eternal glory and happiness:
go in peace; of conscience, and serenity of mind; let nothing disturb thee; not the remembrance of past sins, which are all forgiven, nor the suggestions of Satan, who may, at one time or another, present them to view; nor the troubles and afflictions of this present life; which are all in love; nor the reproaches and censures of men of a "pharisaic" spirit: go home to thy house, and about thy business, and cheerfully perform thy duty both to God and men; and when thou hast done thy generation work, thou shalt enter into eternal peace and joy.
John Wesley
7:50 Thy faith hath saved thee - Not thy love. Love is salvation.