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Matthew Henry: Concise Commentary on the Whole Bible - 1706
What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor, ver. 1-5. II. Cried out against by the common people, at the instigation of the priests, ver. 6-14. III. Condemned to be crucified immediately, ver. 15. IV. Bantered and abused, as a mock-king, by the Roman soldiers, ver. 16-19. V. Led out to the place of execution with all possible ignominy and disgrace, ver. 20-24. VI. Nailed to the cross between two thieves, ver. 25-28. VII. Reviled and abused by all that passed by, ver. 29-32. VIII. Forsaken for a time by his father, ver. 33-36. IX. Dying, and rending the veil, ver. 37, 38. X. Attested and witnessed to by the centurion and others, ver. 39-41. XI. Buried in the sepulchre of Joseph of Arimathea, ver. 42-47.
Adam Clarke: Commentary on the Bible - 1831
Jesus is brought before Pilate, examined, and accused, but makes no answer, Mar 15:1-5. The multitude clamor for the release of Barabbas, and the crucifixion of Christ, Mar 15:6-14. Pilate consents, and he is led away, mocked, insulted, and nailed to the cross, Mar 15:15-26. Two thieves are crucified with him, Mar 15:27, Mar 15:28. While hanging on the cross, he is mocked and insulted, Mar 15:29-32. The miraculous darkness and our Lord's death, Mar 15:33-37. The rending of the veil, and the confession of the centurion, Mar 15:38, Mar 15:39. Several women attend and behold his death, Mar 15:40, Mar 15:41. Joseph of Arimathea begs the body from Pilate, and buries it, Mar 15:42-46. Mary Magdalene, and Mary the mother of Joses, note the place of his burial, Mar 15:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 15:1, Jesus brought bound, and accused before Pilate; Mar 15:6, Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified; Mar 15:16, He is crowned with thorns, spit on, and mocked; Mar 15:21, faints in bearing his cross; Mar 15:27, hangs between two thieves; Mar 15:29, suffers the triumphing reproaches of the Jews; Mar 15:39, but is confessed by the centurion to be the Son of God; Mar 15:42, and is honourably buried by Joseph.
15:115:1: Եւ վաղվաղակի ընդ առաւօտն խորհուրդ արարեալ քահանայապետիցն՝ հանդերձ ծերո՛վքն եւ դպրօք՝ եւ ամենայն ատեանն կապեցի՛ն զՅիսուս՝ եւ տարան մատնեցի՛ն Պիղատոսի[908]։ [908] Ոմանք. Ընդ առաւօտսն։ Յօրինակին՝ յայսմ վայրի երկիցս գրի՝ Պիղատոսի. որ ամենայն ուրեք դնի՝ Պեղատոս. Պեղատոսի. համաձայն ընտրելագոյն օրինակաց։
1 Եւ իսկոյն, վաղ առաւօտեան, ծերերի եւ օրէնսգէտների հետ միասին, քահանայապետները եւ ամբողջ ատեանը խորհուրդ անելով՝ կապեցին Յիսուսին եւ տարան յանձնեցին Պիղատոսին
15 Առտուն՝ շուտ մը քահանայապետները՝ ծերերուն ու դպիրներուն հետ եւ բոլոր ժողովն ալ խորհուրդ ըրին, Յիսուսը կապեցին ու տարին մատնեցին Պիղատոսին։
Եւ վաղվաղակի ընդ առաւօտն խորհուրդ արարեալ քահանայապետիցն հանդերձ ծերովքն եւ դպրօք եւ ամենայն ատեանն, կապեցին զՅիսուս եւ տարան մատնեցին Պիղատոսի:

15:1: Եւ վաղվաղակի ընդ առաւօտն խորհուրդ արարեալ քահանայապետիցն՝ հանդերձ ծերո՛վքն եւ դպրօք՝ եւ ամենայն ատեանն կապեցի՛ն զՅիսուս՝ եւ տարան մատնեցի՛ն Պիղատոսի[908]։
[908] Ոմանք. Ընդ առաւօտսն։ Յօրինակին՝ յայսմ վայրի երկիցս գրի՝ Պիղատոսի. որ ամենայն ուրեք դնի՝ Պեղատոս. Պեղատոսի. համաձայն ընտրելագոյն օրինակաց։
1 Եւ իսկոյն, վաղ առաւօտեան, ծերերի եւ օրէնսգէտների հետ միասին, քահանայապետները եւ ամբողջ ատեանը խորհուրդ անելով՝ կապեցին Յիսուսին եւ տարան յանձնեցին Պիղատոսին
15 Առտուն՝ շուտ մը քահանայապետները՝ ծերերուն ու դպիրներուն հետ եւ բոլոր ժողովն ալ խորհուրդ ըրին, Յիսուսը կապեցին ու տարին մատնեցին Պիղատոսին։
zohrab-1805▾ eastern-1994▾ western am▾
15:11: Немедленно поутру первосвященники со старейшинами и книжниками и весь синедрион составили совещание и, связав Иисуса, отвели и предали Пилату.
15:1  καὶ εὐθὺς πρωῒ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον δήσαντες τὸν ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν πιλάτῳ.
15:1. Καὶ (And) εὐθὺς (straight) πρωὶ (unto-early) συμβούλιον (to-a-purposelet-together) ποιήσαντες ( having-done-unto ,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) μετὰ (with) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) καὶ (and) γραμματέων (of-letterers-of) καὶ (and) ὅλον (whole) τὸ (the-one) συνέδριον (a-seatlet-together," δήσαντες ( having-binded ) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"ἀπήνεγκαν (they-beared-off) καὶ (and) παρέδωκαν (they-gave-beside) Πειλάτῳ. (unto-a-Peilatos)
15:1. et confestim mane consilium facientes summi sacerdotes cum senioribus et scribis et universo concilio vincientes Iesum duxerunt et tradiderunt PilatoAnd straightway in the morning, the chief priests holding a consultation with the ancients and the scribes and the whole council, binding Jesus, led him away and delivered him to Pilate.
1. And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate.
15:1. And immediately in the morning, after the leaders of the priests had taken counsel with the elders and the scribes and the entire council, binding Jesus, they led him away and delivered him to Pilate.
15:1. And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and delivered [him] to Pilate.
And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and delivered [him] to Pilate:

1: Немедленно поутру первосвященники со старейшинами и книжниками и весь синедрион составили совещание и, связав Иисуса, отвели и предали Пилату.
15:1  καὶ εὐθὺς πρωῒ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον δήσαντες τὸν ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν πιλάτῳ.
15:1. et confestim mane consilium facientes summi sacerdotes cum senioribus et scribis et universo concilio vincientes Iesum duxerunt et tradiderunt Pilato
And straightway in the morning, the chief priests holding a consultation with the ancients and the scribes and the whole council, binding Jesus, led him away and delivered him to Pilate.
15:1. And immediately in the morning, after the leaders of the priests had taken counsel with the elders and the scribes and the entire council, binding Jesus, they led him away and delivered him to Pilate.
15:1. And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and delivered [him] to Pilate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: (См. Мф XXVII, 1-2). - Евангелист Марк во всем этом отделе (1-15: ст. ) опять говорит только о самом выдающемся в процессе Христа, предоставляя самим читателям пополнять недосказанное. - Немедленно. Процесс Христа нужно было покончить как можно скорее, потому что к вечеру все начальники-первосвященники и др. должны были вкушать пасху, и начинался полный покой от всех занятий.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. 5 But Jesus yet answered nothing; so that Pilate marvelled. 6 Now at that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?

II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Ps. cxviii. 27. Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.

III. The examining of him by Pilate upon interrogatories (v. 2); "Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?"--"Yea," saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect." He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.

IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (v. 3), and witness against him, v. 4. Many of the Old-Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Ezek. xxii. 26; Hos. v. 1; vi. 9; Mic. iii. 11; Zeph. iii. 4; Mal. i. 6; ii. 8. The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam. iv. 13. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, v. 3. When Pilate urged him to clear himself, and was desirous he should (v. 4), yet still he stood mute (v. 5), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer (v. 2), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.

V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to grace the solemnity with the release of one prisoner. The people expected and demanded that he should do as he had ever done to them (v. 8); it was not an ill usage, but they would have it kept up. Now Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, v. 10. It was easy to see, comparing the eagerness of the prosecutors with the slenderness of the proofs, that it was not his guilt, but his goodness, not any thing mischievous or scandalous, but something meritorious and glorious, that they were provoked at. And therefore, hearing how much he was the darling of the crowd, he thought that he might safely appeal from the priests to the people, and that they would be proud of rescuing him out of the priests' hands; and he proposed an expedient for their doing it without danger of an uproar; let them demand him to be released, and Pilate will be ready to do it, and stop the mouths of the priests with this--that the people insisted upon his release. There was indeed another prisoner, one Barabbas, that had an interest, and would have some votes; but he questioned not but Jesus would out-poll him.

VI. The unanimous outrageous clamours of the people have Christ put to death, and particularly to have him crucified. It was a great surprise to Pilate, when he found the people so much under the influence of the priests, that they all agreed to desire that Barabbas might be released, v. 11. Pilate opposed it all he could; "What will ye that I shall do to him whom ye call the King of the Jews? Would not ye then have him released too?" v. 12. No, say they, Crucify him. The priests having put that in their mouths, the insist upon it; when Pilate objected, Why, what evil has he done? (a very material question in such a case), they did not pretend to answer it, but cried out more exceedingly, as they were more and more instigated and irritated by the priests, Crucify him, crucify him. Now the priests, who were very busy dispersing themselves and their creatures among the mob, to keep up the cry, promised themselves that it would influence Pilate two ways to condemn him. 1. It might incline him to believe Christ guilty, when there was so general an out-cry against him. "Surely," might Pilate think, "he must needs be a bad man, whom all the world is weary of." He would now conclude that he had been misinformed, when he was told what an interest he had in the people, and that the matter was not so. But the priest had hurried on the prosecution with so much expedition, that we may suppose that they who were Christ's friends, and would have opposed this cry, were at the other end of the town, and knew nothing of the matter. Note, It has been the common artifice of Satan, to put Christ and his religion into an ill name, and so to run them down. When once this sect, as they called it, comes to be every where spoken against, though without cause, then that is looked upon as cause enough to condemn it. But let us judge of persons and things by their merits, and the standard of God's word, and not prejudge by common fame and the cry of the country. 2. It might induce him to condemn Christ, to please the people, and indeed for fear of displeasing them. Though he was not so weak as to be governed by their opinion, to believe him guilty, yet he was so wicked as to be swayed by their outrage, to condemn him, though he believed him innocent; induced thereunto by reasons of state, and the wisdom of the world. Our Lord Jesus dying as a sacrifice for the sins of many, he fell a sacrifice to the rage of many.
Adam Clarke: Commentary on the Bible - 1831
15:1: In the morning - See Mat 27:1, etc.
Albert Barnes: Notes on the Bible - 1834
15:1: See the principal events in this chapter explained in the notes at mat 27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: straightway: Psa 2:2; Mat 27:1, Mat 27:2; Luk 22:66; Act 4:5, Act 4:6, Act 4:25-28
and delivered: Mar 10:33, Mar 10:34; Mat 20:18, Mat 20:19; Luk 18:32, Luk 18:33, Luk 23:1, Luk 23:2-5; Joh 18:28-38; Act 3:13
Geneva 1599
15:1 And (1) straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and (a) (a) delivered [him] to Pilate.
(1) Christ being bound before the judgment seat of an earthly Judge, is condemned before the open assembly as guilty unto the death of the cross, not for his own sins (as is shown by the judge's own words) but for all of ours, that we who are indeed guilty creatures, in being delivered from the guiltiness of our sins, might be acquitted before the judgment seat of God, even in the open assembly of the angels.
(a) It was not lawful for them to put any man to death, for all authority to punish by death was taken away from them, first by Herod the great, and afterward by the Romans, about forty years before the destruction of the temple, and therefore they deliver Jesus to Pilate.
John Gill
15:1 And straightway in the morning,.... As soon as it was break of day, or daylight appeared:
the chief priests held a consultation with the elders and Scribes; who were the principal men in the sanhedrim:
and the whole council; which, on this extraordinary occasion, was convened; the result of which was, to bind Jesus, and deliver him up to the Roman governor, to be put to death by him, as a seditious person, and an enemy to Caesar, and accordingly they did so:
and bound Jesus, and carried him away, and delivered him to Pilate. The Syriac and Persic versions add, "the governor"; See Gill on Mt 27:1, Mt 27:2.
John Wesley
15:1 Mt 27:1-2; Lk 22:66; Lk 23:1; Jn 18:28.
15:215:2: Եւ հա՛րց զնա Պեղատոս՝ եւ ասէ. Դո՞ւ ես թագաւորն Հրէից։ Նա՝ պատասխանի՛ ետ նմա եւ ասէ. Դո՛ւ ասես[909]։ [909] Ոմանք. Եհարց զնա... թագաւոր Հրէից։
2 Պիղատոսը հարցրեց նրան եւ ասաց. «Դո՞ւ ես հրեաների թագաւորը»: Յիսուս պատասխան տուեց նրան եւ ասաց. «Դու ասում ես»
2 Պիղատոս հարցուց անոր ու ըսաւ. «Դո՞ւն ես Հրէից թագաւորը»։ Անիկա ալ պատասխան տալով՝ ըսաւ անոր. «Դո՛ւն կ’ըսես»։
Եւ հարց զնա Պիղատոս եւ ասէ. Դո՞ւ ես թագաւորն Հրէից: Նա պատասխանի ետ նմա եւ ասէ. Դու ասես:

15:2: Եւ հա՛րց զնա Պեղատոս՝ եւ ասէ. Դո՞ւ ես թագաւորն Հրէից։ Նա՝ պատասխանի՛ ետ նմա եւ ասէ. Դո՛ւ ասես[909]։
[909] Ոմանք. Եհարց զնա... թագաւոր Հրէից։
2 Պիղատոսը հարցրեց նրան եւ ասաց. «Դո՞ւ ես հրեաների թագաւորը»: Յիսուս պատասխան տուեց նրան եւ ասաց. «Դու ասում ես»
2 Պիղատոս հարցուց անոր ու ըսաւ. «Դո՞ւն ես Հրէից թագաւորը»։ Անիկա ալ պատասխան տալով՝ ըսաւ անոր. «Դո՛ւն կ’ըսես»։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: Пилат спросил Его: Ты Царь Иудейский? Он же сказал ему в ответ: ты говоришь.
15:2  καὶ ἐπηρώτησεν αὐτὸν ὁ πιλᾶτος, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῶ λέγει, σὺ λέγεις.
15:2. καὶ (And) ἐπηρώτησεν (it-upon-entreated-unto) αὐτὸν (to-it,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) αὐτῷ (unto-it) λέγει (it-fortheth,"Σὺ (Thou) λέγεις. (thou-forth)
15:2. et interrogavit eum Pilatus tu es rex Iudaeorum at ille respondens ait illi tu dicisAnd Pilate asked him: Art thou the king of the Jews? But he answering, saith to him: Thou sayest it.
2. And Pilate asked him, Art thou the King of the Jews? And he answering saith unto him, Thou sayest.
15:2. And Pilate questioned him, “You are the king of the Jews?” But in response, he said to him, “You are saying it.”
15:2. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest [it].
And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest:

2: Пилат спросил Его: Ты Царь Иудейский? Он же сказал ему в ответ: ты говоришь.
15:2  καὶ ἐπηρώτησεν αὐτὸν ὁ πιλᾶτος, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῶ λέγει, σὺ λέγεις.
15:2. et interrogavit eum Pilatus tu es rex Iudaeorum at ille respondens ait illi tu dicis
And Pilate asked him: Art thou the king of the Jews? But he answering, saith to him: Thou sayest it.
15:2. And Pilate questioned him, “You are the king of the Jews?” But in response, he said to him, “You are saying it.”
15:2. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-15: (См. Мф XXVII, 11-26). - Обвиняли Его во многом. В чем состояли эти обвинения - см. Ин XVII, 29: и сл. ; Лк XXIII, 2. - На всяком празднике. Обычай освобождения преступников по случаю праздника, очевидно, не ограничивался одною Пасхою. (Как и Матфей, Иоанн Бог. упоминает только о Пасхе, но не исключает возможности отпущения и в другие праздники Ин XVIII, 39). - Варавва с своими сообщниками... Ев. Марк делает довольно обстоятельное замечание о Варавве. Это был какой-то заговорщик, составивший целую шайку бунтовщиков и даже во время восстания, им произведенного, совершивший убийство. А за убийство, по закону Моисееву, полагалась смертная казнь (Исх XXI гл. ). - И просить Пилата о том - т.е., чтобы он сделал то, что всегда делал для них. - Царя Иудейского. Так у ев. Марка Пилат называет Христа (ср. Мф XXVII, 17, где Пилат называет Иисуса "называемым Христом"), вероятно, для того, чтобы показать народу, как неестественно для него просить об умерщвлении их собственного царя, хотя, с точки зрения Пилата, и не имевшего законных оснований для своих претензий. Может быть, Пилат употреблял в споре с народом оба выражения - и "Христос", и "царь иудейский", почему евангелисты и разнятся здесь друг с другом. - Желая сделать угодное народу. Это замечание ев. Марка дает характеристику Пилата, как правителя слабого, который не мог настоять на своем, но, из желания угодить толпе, нарушил требование внутреннего голоса своей совести.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: Mat 2:2, Mat 27:11; Luk 23:3; Joh 18:33-37, Joh 19:19-22; Ti1 6:13
John Gill
15:2 And Pilate asked him, art thou the king of the Jews?.... Which either he had heard before that it was said by him, and his followers; or was what the Jews now suggested to him as his crime, which they desired sentence of death might pass upon him:
and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; See Gill on Mt 26:25; for so he was in a sense, in which he explained himself to Pilate's satisfaction, Jn 18:36; See Gill on Mt 27:11.
15:315:3: Եւ չարախօսէին զնմանէ յոյժ քահանայապետքն. եւ նա՝ ո՛չինչ տայր պատասխանի։
3 Եւ քահանայապետները նրան շատ էին ամբաստանում, բայց նա ոչինչ չէր պատասխանում
3 Եւ քահանայապետները շատ ամբաստանութիւն կ’ընէին անոր վրայով։
Եւ չարախօսէին զնմանէ յոյժ քահանայապետքն [99]եւ նա ոչինչ տայր պատասխանի:

15:3: Եւ չարախօսէին զնմանէ յոյժ քահանայապետքն. եւ նա՝ ո՛չինչ տայր պատասխանի։
3 Եւ քահանայապետները նրան շատ էին ամբաստանում, բայց նա ոչինչ չէր պատասխանում
3 Եւ քահանայապետները շատ ամբաստանութիւն կ’ընէին անոր վրայով։
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15:33: И первосвященники обвиняли Его во многом.
15:3  καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά.
15:3. καὶ (And) κατηγόρουν (they-were-gathering-down-unto) αὐτοῦ (of-it,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of," πολλά . ( to-much )
15:3. et accusabant eum summi sacerdotes in multisAnd the chief priests accused him in many things.
3. And the chief priests accused him of many things.
15:3. And the leaders of the priests accused him in many things.
15:3. And the chief priests accused him of many things: but he answered nothing.
And the chief priests accused him of many things: but he answered nothing:

3: И первосвященники обвиняли Его во многом.
15:3  καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά.
15:3. et accusabant eum summi sacerdotes in multis
And the chief priests accused him in many things.
15:3. And the leaders of the priests accused him in many things.
15:3. And the chief priests accused him of many things: but he answered nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: the chief: Mat 27:12; Luk 23:2-5; Joh 18:29-31, Joh 19:6, Joh 19:7, Joh 19:12
but: Mar 15:5, Mar 14:60, Mar 14:61; Isa 53:7
John Gill
15:3 And the chief priests accused him of many things,.... As that he was a magician, and a blasphemer, and gave out that he was the Son of God; and that he made himself a king, and even forbad the people to give tribute to Caesar, and moved discord, sedition, and rebellion throughout the land;
but he answered nothing. This clause is wanting in the Vulgate Latin, Syriac, Arabic, and Persic versions; but is in the Greek text of the Complutensian edition, and in the Ethiopic version, and agrees with Mt 27:12; see Gill on Mt 27:12.
John Wesley
15:3 Mt 27:12.
15:415:4: Իսկ Պեղատոս դարձեալ հարցանէ՛ր զնա. Ո՞չինչ տաս պատասխանի, տե՛ս քանի ամբաստանեն զքէն։
4 Իսկ Պիղատոսը դարձեալ հարցրեց նրան. «Ոչ մի պատասխան չե՞ս տալիս. տե՛ս, ինչքա՜ն են քեզ ամբաստանում»
4 Պիղատոս նորէն հարցուց անոր՝ ըսելով. «Պատասխան մը չե՞ս տար. նայէ ո՞րչափ քեզի դէմ կը վկայեն»։
Իսկ Պիղատոս դարձեալ հարցանէր զնա. Ոչի՞նչ տաս պատասխանի, տես քանի՛ ամբաստանեն զքէն:

15:4: Իսկ Պեղատոս դարձեալ հարցանէ՛ր զնա. Ո՞չինչ տաս պատասխանի, տե՛ս քանի ամբաստանեն զքէն։
4 Իսկ Պիղատոսը դարձեալ հարցրեց նրան. «Ոչ մի պատասխան չե՞ս տալիս. տե՛ս, ինչքա՜ն են քեզ ամբաստանում»
4 Պիղատոս նորէն հարցուց անոր՝ ըսելով. «Պատասխան մը չե՞ս տար. նայէ ո՞րչափ քեզի դէմ կը վկայեն»։
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15:44: Пилат же опять спросил Его: Ты ничего не отвечаешь? видишь, как много против Тебя обвинений.
15:4  ὁ δὲ πιλᾶτος πάλιν ἐπηρώτα αὐτὸν λέγων, οὐκ ἀποκρίνῃ οὐδέν; ἴδε πόσα σου κατηγοροῦσιν.
15:4. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) πάλιν (unto-furthered) ἐπηρώτα (it-was-upon-entreating-unto) αὐτὸν (to-it) [λέγων] "[forthing],"Οὐκ (Not) ἀποκρίνῃ (thou-be-separated-off) οὐδέν; (to-not-moreover-one?"ἴδε (Thou-should-have-had-seen) πόσα ( to-whither-which ) σου (of-thee) κατηγοροῦσιν. (they-gather-down-unto)
15:4. Pilatus autem rursum interrogavit eum dicens non respondes quicquam vide in quantis te accusantAnd Pilate again asked him, saying: Answerest thou nothing? Behold in how many things they accuse thee.
4. And Pilate again asked him, saying, Answerest thou nothing? behold how many things they accuse thee of.
15:4. Then Pilate again questioned him, saying: “Do you not have any response? See how greatly they accuse you.”
15:4. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee:

4: Пилат же опять спросил Его: Ты ничего не отвечаешь? видишь, как много против Тебя обвинений.
15:4  ὁ δὲ πιλᾶτος πάλιν ἐπηρώτα αὐτὸν λέγων, οὐκ ἀποκρίνῃ οὐδέν; ἴδε πόσα σου κατηγοροῦσιν.
15:4. Pilatus autem rursum interrogavit eum dicens non respondes quicquam vide in quantis te accusant
And Pilate again asked him, saying: Answerest thou nothing? Behold in how many things they accuse thee.
15:4. Then Pilate again questioned him, saying: “Do you not have any response? See how greatly they accuse you.”
15:4. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: Answerest: Mat 26:62, Mat 27:13; Joh 19:10
John Gill
15:4 And Pilate asked him again,.... In the presence of the chief priests, who laid so many things to his charge; for the former question was put, when Jesus and he were alone in the judgment hall, whither the Jews would not enter for fear of being defiled; see ;
saying, answerest thou nothing behold how many things they witness against thee? The charges were many, and very heinous, and which Pilate thought called for self-defence; See Gill on Mt 27:13.
15:515:5: Եւ Յիսուս այնուհետեւ՝ ո՛չինչ ետ պատասխանի, մինչեւ զարմանա՛լ յոյժ Պիղատոսի։
5 Եւ Յիսուս, այնուհետեւ, էլ ոչինչ չպատասխանեց, այնպէս որ Պիղատոսը շատ զարմացաւ:
5 Յիսուս տակաւին պատասխան մը չտուաւ, այնպէս որ Պիղատոս զարմացաւ։
Եւ Յիսուս այնուհետեւ ոչինչ ետ պատասխանի, մինչեւ զարմանալ յոյժ Պիղատոսի:

15:5: Եւ Յիսուս այնուհետեւ՝ ո՛չինչ ետ պատասխանի, մինչեւ զարմանա՛լ յոյժ Պիղատոսի։
5 Եւ Յիսուս, այնուհետեւ, էլ ոչինչ չպատասխանեց, այնպէս որ Պիղատոսը շատ զարմացաւ:
5 Յիսուս տակաւին պատասխան մը չտուաւ, այնպէս որ Պիղատոս զարմացաւ։
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15:55: Но Иисус и на это ничего не отвечал, так что Пилат дивился.
15:5  ὁ δὲ ἰησοῦς οὐκέτι οὐδὲν ἀπεκρίθη, ὥστε θαυμάζειν τὸν πιλᾶτον.
15:5. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) οὐκέτι (not-if-to-a-one) οὐδὲν (to-not-moreover-one) ἀπεκρίθη, (it-was-separated-off,"ὥστε (as-also) θαυμάζειν (to-marvel-to) τὸν (to-the-one) Πειλᾶτον. (to-a-Peilatos)
15:5. Iesus autem amplius nihil respondit ita ut miraretur PilatusBut Jesus still answered nothing: so that Pilate wondered.
5. But Jesus no more answered anything; insomuch that Pilate marveled.
15:5. But Jesus continued to give no response, so that Pilate wondered.
15:5. But Jesus yet answered nothing; so that Pilate marvelled.
But Jesus yet answered nothing; so that Pilate marvelled:

5: Но Иисус и на это ничего не отвечал, так что Пилат дивился.
15:5  ὁ δὲ ἰησοῦς οὐκέτι οὐδὲν ἀπεκρίθη, ὥστε θαυμάζειν τὸν πιλᾶτον.
15:5. Iesus autem amplius nihil respondit ita ut miraretur Pilatus
But Jesus still answered nothing: so that Pilate wondered.
15:5. But Jesus continued to give no response, so that Pilate wondered.
15:5. But Jesus yet answered nothing; so that Pilate marvelled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: Jesus: Isa 53:7; Joh 19:9
Pilate: Psa 71:7; Isa 8:18; Zac 3:8; Mat 27:14; Co1 4:9
John Gill
15:5 But Jesus yet answered nothing,.... He still continued silent, and made no defence for himself, which the governor was willing to give him an opportunity to make, and, as his friend, urged him to it:
so that Pilate marvelled; what should be the meaning of his silence, when he was so capable of defending himself, and was so innocent, as Pilate himself was ready to believe; and yet the things he was charged with were of, the highest nature, and by persons of the greatest figure in the nation; so that his silence exposed him to a great deal of danger, which Pilate thought might easily be avoided by answering for himself; See Gill on Mt 27:14.
15:615:6: Բայց ըստ տօնի՝ արձակէ՛ր նոցա զմի ոք զկապեալ, զոր ինքեա՛նք խնդրէին[910]։ [910] Ոմանք. Զմի ոք կապեալ։
6 Սակայն տօնի առիթով Պիղատոսը նրանց համար արձակում էր մի կալանաւոր, ում որ նրանք ուզում էին
6 Տօնին ատենը կապուած մը կ’արձակէր անոնց, ո՛րը որ իրենք ուզէին։
Բայց ըստ տօնի արձակէր նոցա զմի ոք զկապեալ, զոր ինքեանք խնդրէին:

15:6: Բայց ըստ տօնի՝ արձակէ՛ր նոցա զմի ոք զկապեալ, զոր ինքեա՛նք խնդրէին[910]։
[910] Ոմանք. Զմի ոք կապեալ։
6 Սակայն տօնի առիթով Պիղատոսը նրանց համար արձակում էր մի կալանաւոր, ում որ նրանք ուզում էին
6 Տօնին ատենը կապուած մը կ’արձակէր անոնց, ո՛րը որ իրենք ուզէին։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: На всякий же праздник отпускал он им одного узника, о котором просили.
15:6  κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὃν παρῃτοῦντο.
15:6. Κατὰ (Down) δὲ (moreover) ἑορτὴν (to-a-festival) ἀπέλυεν (it-was-loosing-off) αὐτοῖς (unto-them) ἕνα (to-one) δέσμιον (to-tied-belonged) ὃν (to-which) παρῃτοῦντο . ( they-were-appealing-beside-unto )
15:6. per diem autem festum dimittere solebat illis unum ex vinctis quemcumque petissentNow on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded.
6. Now at the feast he used to release unto them one prisoner, whom they asked of him.
15:6. Now on the feast day, he was accustomed to release to them one of the prisoners, whomever they requested.
15:6. Now at [that] feast he released unto them one prisoner, whomsoever they desired.
Now at [that] feast he released unto them one prisoner, whomsoever they desired:

6: На всякий же праздник отпускал он им одного узника, о котором просили.
15:6  κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὃν παρῃτοῦντο.
15:6. per diem autem festum dimittere solebat illis unum ex vinctis quemcumque petissent
Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded.
15:6. Now on the feast day, he was accustomed to release to them one of the prisoners, whomever they requested.
15:6. Now at [that] feast he released unto them one prisoner, whomsoever they desired.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: Mat 26:2, Mat 26:5, Mat 27:15; Luk 23:16, Luk 23:17; Joh 18:39, Joh 18:40; Act 24:27, Act 25:9
Geneva 1599
15:6 Now at [that] feast he (b) released unto them one prisoner, whomsoever they desired.
(b) Pilate used to deliver.
John Gill
15:6 Now at that feast,.... The feast of the passover, which was at that instant; see Jn 18:39. The Syriac, Arabic, Persic, and Ethiopic versions read, "at every feast"; as if the following custom was used at every feast in the year, at the feasts of pentecost and tabernacles, as well as at the passover; whereas it was only at the latter:
he released unto them one prisoner, whomsoever they desired; of this custom See Gill on Mt 27:15.
15:715:7: Եւ էր՝ որում անուն էր Բարա՛բբա՝ կապեալ ընդ խռովիչսն, որոց ՚ի խռովելն՝ ա՛յր մի սպանեալ էր[911]։ [911] Ոսկան. Որոց ընդ խռովելն՝ զայր մի։
7 Եւ Բարաբբա անունով մէկը կար՝ բանտարկուած այն խռովարարների հետ, որոնք խռովութեան ժամանակ մի մարդ էին սպանել
7 Մէկը կար Բարաբբա անունով՝ իր ընկեր խռովարարներուն հետ կապուած, որոնք խռովութեան ատենը մարդասպանութիւն ըրեր էին։
Եւ էր որում անուն էր Բարաբբա` կապեալ ընդ խռովիչսն, որոց ի խռովելն` այր մի սպանեալ էր:

15:7: Եւ էր՝ որում անուն էր Բարա՛բբա՝ կապեալ ընդ խռովիչսն, որոց ՚ի խռովելն՝ ա՛յր մի սպանեալ էր[911]։
[911] Ոսկան. Որոց ընդ խռովելն՝ զայր մի։
7 Եւ Բարաբբա անունով մէկը կար՝ բանտարկուած այն խռովարարների հետ, որոնք խռովութեան ժամանակ մի մարդ էին սպանել
7 Մէկը կար Բարաբբա անունով՝ իր ընկեր խռովարարներուն հետ կապուած, որոնք խռովութեան ատենը մարդասպանութիւն ըրեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: Тогда был в узах [некто], по имени Варавва, со своими сообщниками, которые во время мятежа сделали убийство.
15:7  ἦν δὲ ὁ λεγόμενος βαραββᾶς μετὰ τῶν στασιαστῶν δεδεμένος οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν.
15:7. ἦν (It-was) δὲ (moreover) ὁ (the-one) λεγόμενος (being-forthed) Βαραββᾶς (a-Barabbas) μετὰ (with) τῶν (of-the-ones) στασιαστῶν (of-standers) δεδεμένος (having-had-come-to-be-binded) οἵτινες (which-ones) ἐν (in) τῇ (unto-the-one) στάσει (unto-a-standing) φόνον (to-a-slaying) πεποιήκεισαν. (they-had-come-to-have-done-unto)
15:7. erat autem qui dicebatur Barabbas qui cum seditiosis erat vinctus qui in seditione fecerant homicidiumAnd there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder.
7. And there was one called Barabbas, bound with them that had made insurrection, men who in the insurrection had committed murder.
15:7. But there was one called Barabbas, who had committed murder in the sedition, who was confined with those of the sedition.
15:7. And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection.
And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection:

7: Тогда был в узах [некто], по имени Варавва, со своими сообщниками, которые во время мятежа сделали убийство.
15:7  ἦν δὲ ὁ λεγόμενος βαραββᾶς μετὰ τῶν στασιαστῶν δεδεμένος οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν.
15:7. erat autem qui dicebatur Barabbas qui cum seditiosis erat vinctus qui in seditione fecerant homicidium
And there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder.
15:7. But there was one called Barabbas, who had committed murder in the sedition, who was confined with those of the sedition.
15:7. And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: Mat 27:16; Luk 23:18, Luk 23:19, Luk 23:25
John Gill
15:7 And there was one named Barabbas,.... A prisoner of that name at Jerusalem;
which lay bound with them that had made insurrection with him: he had been at the head of a seditious mob, and he and his accomplices were taken and put in prison:
who had committed murder in the insurrection; which may be connected either with Barabbas, and read in the singular number, as it is in the Vulgate Latin version, "he had committed"; or with the seditious persons he lay bound with, and be read in the plural number, "they had committed murder", as it is in the Syriac, Arabic, and Persic versions; and so in the ancient copies; and the Ethiopic renders it, "he was bound with seditious persons and murderers"; though, no doubt, he was guilty of murder as well as they; and so Peter calls him a murderer, Acts 3:14. About this time murders were very frequently committed: the Jews say (r) that
"from the time that murderers increased, the slaying of the red heifer ceased; (the reason the commentators (s) give, is, because they were known who were accustomed to commit murder;) and that was from the time that Eleazar ben Dinai came, and Techinah ben Perishah he was called; and they called him again the son of a murderer;''
See Gill on Mt 27:16.
(r) Misn. Sota, c. 9. sect. 9. Maimon. Hilch. Rotzeach. c. 9. sect. 12. (s) Jarchi & Bartienora in ib.
John Wesley
15:7 Insurrection - A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish.
15:815:8: ՚Ի ձայն բարձր սկսաւ աղաղակե՛լ ամբոխն՝ եւ խնդրե՛լ որպէս սովո՛ր էր, զի արձակեսցէ նոցա զԲարա՛բբայն։
8 Ամբոխն սկսեց բարձր ձայնով աղաղակել[28] եւ պահանջել, որ, ինչպէս սովորութիւն էր անել, Բարաբբայի՛ն արձակի [28] 28. Լաւագոյն յուն. բն. ունեն Ամբոխը ոտքի կանգնեց եւ սկսեց...
8 Ժողովուրդը աղաղակելով՝ սկսաւ խնդրել որ ընէ, ինչպէս միշտ կ’ընէր իրենց։
Ի ձայն բարձր սկսաւ աղաղակել ամբոխն եւ խնդրել [100]որպէս սովոր էր, զի արձակեսցէ նոցա զԲարաբբայն:

15:8: ՚Ի ձայն բարձր սկսաւ աղաղակե՛լ ամբոխն՝ եւ խնդրե՛լ որպէս սովո՛ր էր, զի արձակեսցէ նոցա զԲարա՛բբայն։
8 Ամբոխն սկսեց բարձր ձայնով աղաղակել[28] եւ պահանջել, որ, ինչպէս սովորութիւն էր անել, Բարաբբայի՛ն արձակի
[28] 28. Լաւագոյն յուն. բն. ունեն Ամբոխը ոտքի կանգնեց եւ սկսեց...
8 Ժողովուրդը աղաղակելով՝ սկսաւ խնդրել որ ընէ, ինչպէս միշտ կ’ընէր իրենց։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: И народ начал кричать и просить [Пилата] о том, что он всегда делал для них.
15:8  καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς.
15:8. καὶ (And) ἀναβὰς (having-had-stepped-up,"ὁ (the-one) ὄχλος (a-crowd," ἤρξατο ( it-firsted ) αἰτεῖσθαι ( to-appeal-unto ) καθὼς (down-as) ἐποίει (it-was-doing-unto) αὐτοῖς. (unto-them)
15:8. et cum ascendisset turba coepit rogare sicut semper faciebat illisAnd when the multitude was come up, they began to desire that he would do as he had ever done unto them.
8. And the multitude went up and began to ask him as he was wont to do unto them.
15:8. And when the crowd had ascended, they began to petition him to do as he always did for them.
15:8. And the multitude crying aloud began to desire [him to do] as he had ever done unto them.
And the multitude crying aloud began to desire [him to do] as he had ever done unto them:

8: И народ начал кричать и просить [Пилата] о том, что он всегда делал для них.
15:8  καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς.
15:8. et cum ascendisset turba coepit rogare sicut semper faciebat illis
And when the multitude was come up, they began to desire that he would do as he had ever done unto them.
15:8. And when the crowd had ascended, they began to petition him to do as he always did for them.
15:8. And the multitude crying aloud began to desire [him to do] as he had ever done unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: The multitude crying aloud - Αναβοησας. The word itself strongly marks the vociferations, or, to come nearer the original word, the bellowing of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matthew 27 (note).
John Gill
15:8 And the multitude crying aloud,.... The Vulgate Latin and Ethiopic versions read, and when the "multitude", or "people went up", to the place called the pavement, where the judgment seat was; and so it is read in Beza's most ancient copy; but the former reading is to be preferred:
began to desire him to do as he had ever done to them: that is, release a prisoner to them, as he had done at every passover, since he had been a governor over them.
15:915:9: Պատասխանի ետ Պեղատոս եւ ասէ ցնոսա. Կամի՞ք զի արձակեցից ձեզ զարքայն Հրէից։
9 Պիղատոսը պատասխանեց եւ ասաց նրանց. «Ուզո՞ւմ էք, որ հրեաների արքային արձակեմ ձեզ համար»
9 Եւ Պիղատոս անոնց դարձաւ ու ըսաւ. «Կ’ուզէ՞ք որ Հրէից թագաւորը արձակեմ ձեզի»։
Պատասխանի ետ Պիղատոս եւ ասէ ցնոսա. Կամի՞ք զի արձակեցից ձեզ զարքայն Հրէից:

15:9: Պատասխանի ետ Պեղատոս եւ ասէ ցնոսա. Կամի՞ք զի արձակեցից ձեզ զարքայն Հրէից։
9 Պիղատոսը պատասխանեց եւ ասաց նրանց. «Ուզո՞ւմ էք, որ հրեաների արքային արձակեմ ձեզ համար»
9 Եւ Պիղատոս անոնց դարձաւ ու ըսաւ. «Կ’ուզէ՞ք որ Հրէից թագաւորը արձակեմ ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: Он сказал им в ответ: хотите ли, отпущу вам Царя Иудейского?
15:9  ὁ δὲ πιλᾶτος ἀπεκρίθη αὐτοῖς λέγων, θέλετε ἀπολύσω ὑμῖν τὸν βασιλέα τῶν ἰουδαίων;
15:9. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) ἀπεκρίθη (it-was-separated-off) αὐτοῖς (unto-them) λέγων (forthing,"Θέλετε (Ye-determine) ἀπολύσω (I-might-have-loosed-off) ὑμῖν (unto-ye) τὸν (to-the-one) βασιλέα (to-a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"
15:9. Pilatus autem respondit eis et dixit vultis dimittam vobis regem IudaeorumAnd Pilate answered them and said: Will you that I release to you the king of the Jews?
9. And Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
15:9. But Pilate answered them and said, “Do you want me to release to you the king of the Jews?”
15:9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
But Pilate answered them, saying, Will ye that I release unto you the King of the Jews:

9: Он сказал им в ответ: хотите ли, отпущу вам Царя Иудейского?
15:9  ὁ δὲ πιλᾶτος ἀπεκρίθη αὐτοῖς λέγων, θέλετε ἀπολύσω ὑμῖν τὸν βασιλέα τῶν ἰουδαίων;
15:9. Pilatus autem respondit eis et dixit vultis dimittam vobis regem Iudaeorum
And Pilate answered them and said: Will you that I release to you the king of the Jews?
15:9. But Pilate answered them and said, “Do you want me to release to you the king of the Jews?”
15:9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: Will: Mat 27:17-21; Joh 18:39, Joh 19:4, Joh 19:5, Joh 19:14-16; Act 3:13-15
John Gill
15:9 But Pilate answered them; saying,.... Being satisfied of the innocence of Jesus, and being willing to dismiss him:
will ye that I release unto you the king of the Jews? he who is called so; and which he either said by way of derision both of Christ, and them; or else in order to prevail upon them to ask his release, it being scandalous and reproachful to put their king to death.
John Wesley
15:9 Will ye that I release to you the king of the Jews - Which does this wretched man discover most? Want of justice, or courage, or common sense? The poor coward sacrifices justice to popular clamour, and enrages those whom he seeks to appease, by so unseasonably repeating that title, The king of the Jews, which he could not but know was so highly offensive to them.
15:1015:10: Քանզի գիտէր՝ թէ առ նախանձո՛ւ մատնեցին զնա քահանայապետքն։
10 քանի որ նա գիտէր, թէ նախանձի՛ց մատնեցին նրան քահանայապետները
10 Քանզի գիտէր թէ քահանայապետները նախանձի համար մատներ էին զանիկա։
Քանզի գիտէր թէ առ նախանձու մատնեցին զնա քահանայապետքն:

15:10: Քանզի գիտէր՝ թէ առ նախանձո՛ւ մատնեցին զնա քահանայապետքն։
10 քանի որ նա գիտէր, թէ նախանձի՛ց մատնեցին նրան քահանայապետները
10 Քանզի գիտէր թէ քահանայապետները նախանձի համար մատներ էին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Ибо знал, что первосвященники предали Его из зависти.
15:10  ἐγίνωσκεν γὰρ ὅτι διὰ φθόνον παραδεδώκεισαν αὐτὸν οἱ ἀρχιερεῖς.
15:10. ἐγίνωσκεν (It-was-acquainting) γὰρ (therefore) ὅτι (to-which-a-one) διὰ (through) φθόνον (to-an-envying) παραδεδώκεισαν (they-had-come-to-have-given-beside) αὐτὸν (to-it,"[οἱ "[the-ones) ἀρχιερεῖς]. (first-sacreders-of]."
15:10. sciebat enim quod per invidiam tradidissent eum summi sacerdotesFor he knew that the chief priests had delivered him up out of envy.
10. For he perceived that for envy the chief priests had delivered him up.
15:10. For he knew that it was out of envy that the leaders of the priests had betrayed him.
15:10. For he knew that the chief priests had delivered him for envy.
For he knew that the chief priests had delivered him for envy:

10: Ибо знал, что первосвященники предали Его из зависти.
15:10  ἐγίνωσκεν γὰρ ὅτι διὰ φθόνον παραδεδώκεισαν αὐτὸν οἱ ἀρχιερεῖς.
15:10. sciebat enim quod per invidiam tradidissent eum summi sacerdotes
For he knew that the chief priests had delivered him up out of envy.
15:10. For he knew that it was out of envy that the leaders of the priests had betrayed him.
15:10. For he knew that the chief priests had delivered him for envy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: for envy: Gen 4:4-6, Gen 37:11; Sa1 18:8, Sa1 18:9; Pro 27:4; Ecc 4:4; Mat 27:18; Act 13:45; Tit 3:3; Jam 3:14-16, Jam 4:5; Jo1 3:12
John Gill
15:10 For he knew that the chief priests,.... The Persic version reads in the singular, "the chief of the priests", or the high priest, Caiaphas,
had delivered him for envy; at his popularity through his doctrine and miracles, and not from any principle of equity and justice, or from any regard to Caesar; See Gill on Mt 27:18.
15:1115:11: Որք՝ եւ զամբո՛խն հաւանեցուցին՝ զի արձակեսցէ նոցա զԲարա՛բբայն։
11 որոնք եւ ամբոխին համոզեցին, որ Բարաբբայի՛ն արձակի իրենց համար
11 Քահանայապետները ժողովուրդը գրգռեցին որ խնդրեն Բարաբբան արձակել։
Որք եւ զամբոխն հաւանեցուցին, զի արձակեսցէ նոցա զԲարաբբայն:

15:11: Որք՝ եւ զամբո՛խն հաւանեցուցին՝ զի արձակեսցէ նոցա զԲարա՛բբայն։
11 որոնք եւ ամբոխին համոզեցին, որ Բարաբբայի՛ն արձակի իրենց համար
11 Քահանայապետները ժողովուրդը գրգռեցին որ խնդրեն Բարաբբան արձակել։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: Но первосвященники возбудили народ [просить], чтобы отпустил им лучше Варавву.
15:11  οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον ἵνα μᾶλλον τὸν βαραββᾶν ἀπολύσῃ αὐτοῖς.
15:11. οἱ (The-ones) δὲ (moreover) ἀρχιερεῖς (first-sacreders-of) ἀνέσεισαν (they-shook-up) τὸν (to-the-one) ὄχλον (to-a-crowd) ἵνα (so) μᾶλλον (more-such) τὸν (to-the-one) Βαραββᾶν (to-a-Barabbas) ἀπολύσῃ (it-might-have-loosed-off) αὐτοῖς. (unto-them)
15:11. pontifices autem concitaverunt turbam ut magis Barabban dimitteret eisBut the chief priests moved the people, that he should rather release Barabbas to them.
11. But the chief priests stirred up the multitude, that he should rather release Barabbas unto them.
15:11. Then the chief priests incited the crowd, so that he would release Barabbas to them instead.
15:11. But the chief priests moved the people, that he should rather release Barabbas unto them.
But the chief priests moved the people, that he should rather release Barabbas unto them:

11: Но первосвященники возбудили народ [просить], чтобы отпустил им лучше Варавву.
15:11  οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον ἵνα μᾶλλον τὸν βαραββᾶν ἀπολύσῃ αὐτοῖς.
15:11. pontifices autem concitaverunt turbam ut magis Barabban dimitteret eis
But the chief priests moved the people, that he should rather release Barabbas to them.
11. But the chief priests stirred up the multitude, that he should rather release Barabbas unto them.
15:11. Then the chief priests incited the crowd, so that he would release Barabbas to them instead.
15:11. But the chief priests moved the people, that he should rather release Barabbas unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: Hos 5:1; Mat 27:20; Joh 18:40; Act 3:14
John Gill
15:11 But the chief priests moved the people,.... Greatly solicited and persuaded them, both in person, and by their officers they employed, and dispersed among them, to make use of arguments with them to prevail upon them:
that he should rather release Barabbas unto them; than Jesus of Nazareth; choosing rather to have a murderer granted unto them, than the holy and just one. The Persic version, as before, reads, "the chief of the priests"; but they were all concerned, and were the most active men in bringing about the death of Christ; though Caiaphas was behind none of them in envy, rage, and malice; See Gill on Mt 27:20.
15:1215:12: Դարձեալ պատասխանի ետ Պեղատոս՝ եւ ասէ ցնոսա. Իսկ՝ զի՞նչ կամիք թէ արարից զարքայն Հրէից[912]։ [912] Ոմանք. Կամք զի արարից զար՛՛։
12 Պիղատոսը դարձեալ խօսք առաւ եւ ասաց նրանց. «Իսկ ի՞նչ էք ուզում, որ անեմ հրեաների արքային»
12 Նորէն Պիղատոս հարցուց ու ըսաւ անոնց. «Հապա Հրէից թագաւորը ի՞նչ կ’ուզէք որ ընեմ»։
Դարձեալ պատասխանի ետ Պիղատոս եւ ասէ ցնոսա. Իսկ զի՞նչ կամիք թէ արարից զարքայն Հրէից:

15:12: Դարձեալ պատասխանի ետ Պեղատոս՝ եւ ասէ ցնոսա. Իսկ՝ զի՞նչ կամիք թէ արարից զարքայն Հրէից[912]։
[912] Ոմանք. Կամք զի արարից զար՛՛։
12 Պիղատոսը դարձեալ խօսք առաւ եւ ասաց նրանց. «Իսկ ի՞նչ էք ուզում, որ անեմ հրեաների արքային»
12 Նորէն Պիղատոս հարցուց ու ըսաւ անոնց. «Հապա Հրէից թագաւորը ի՞նչ կ’ուզէք որ ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: Пилат, отвечая, опять сказал им: что же хотите, чтобы я сделал с Тем, Которого вы называете Царем Иудейским?
15:12  ὁ δὲ πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς, τί οὗν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν ἰουδαίων;
15:12. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) πάλιν (unto-furthered) ἀποκριθεὶς (having-been-separated-off) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Τί (To-what-one) οὖν (accordingly) ποιήσω (I-might-have-done-unto) [ὃν] "[to-which]"λέγετε (ye-forth) τὸν (to-the-one) βασιλέα (to-a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"
15:12. Pilatus autem iterum respondens ait illis quid ergo vultis faciam regi IudaeorumAnd Pilate again answering, saith to them: What will you then that I do to the king of the Jews?
12. And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews?
15:12. But Pilate, responding again, said to them: “Then what do you want me to do with the king of the Jews?”
15:12. And Pilate answered and said again unto them, What will ye then that I shall do [unto him] whom ye call the King of the Jews?
And Pilate answered and said again unto them, What will ye then that I shall do [unto him] whom ye call the King of the Jews:

12: Пилат, отвечая, опять сказал им: что же хотите, чтобы я сделал с Тем, Которого вы называете Царем Иудейским?
15:12  ὁ δὲ πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς, τί οὗν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν ἰουδαίων;
15:12. Pilatus autem iterum respondens ait illis quid ergo vultis faciam regi Iudaeorum
And Pilate again answering, saith to them: What will you then that I do to the king of the Jews?
15:12. But Pilate, responding again, said to them: “Then what do you want me to do with the king of the Jews?”
15:12. And Pilate answered and said again unto them, What will ye then that I shall do [unto him] whom ye call the King of the Jews?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: What: Mat 27:22, Mat 27:23; Luk 23:20-24; Joh 19:14-16
whom: Mar 15:1, Mar 15:2, Mar 11:9-11; Pro 2:6, Pro 2:7; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Zac 9:9; Mat 2:2-4; Mat 21:5; Luk 23:2; Act 5:31
John Gill
15:12 And Pilate answered and said again unto them,.... Being astonished that they should ask the release of such an infamous person; and being very desirous of saving Jesus:
what will ye then that I shall do unto him, whom ye call the king of the Jews? at least many of you; would you have me put him to death? surely this can never be desired; or would you have me inflict some slight punishment on him, as scourging him, and so dismiss him? See Gill on Mt 27:22.
15:1315:13: Եւ նոքա դարձեա՛լ աղաղակէին՝ յուզեալք ՚ի քահանայապետիցն. ՚Ի խա՛չ հան զդա։
13 Եւ նրանք, քահանայապետներից դրդուած, դարձեալ աղաղակեցին. «Խա՛չը հանիր դրան»
13 Անոնք աղաղակեցին. «Խա՛չը հանէ ատիկա»։
Եւ նոքա դարձեալ աղաղակէին [101]յուզեալք ի քահանայապետիցն``. Ի խաչ հան զդա:

15:13: Եւ նոքա դարձեա՛լ աղաղակէին՝ յուզեալք ՚ի քահանայապետիցն. ՚Ի խա՛չ հան զդա։
13 Եւ նրանք, քահանայապետներից դրդուած, դարձեալ աղաղակեցին. «Խա՛չը հանիր դրան»
13 Անոնք աղաղակեցին. «Խա՛չը հանէ ատիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: Они опять закричали: распни Его.
15:13  οἱ δὲ πάλιν ἔκραξαν, σταύρωσον αὐτόν.
15:13. οἱ (The-ones) δὲ (moreover) πάλιν (unto-furthered) ἔκραξαν (they-clamored-to,"Σταύρωσον (Thou-should-have-en-staked) αὐτόν. (to-it)
15:13. at illi iterum clamaverunt crucifige eumBut they again cried out: Crucify him.
13. And they cried out again, Crucify him.
15:13. But again they cried out, “Crucify him.”
15:13. And they cried out again, Crucify him.
And they cried out again, Crucify him:

13: Они опять закричали: распни Его.
15:13  οἱ δὲ πάλιν ἔκραξαν, σταύρωσον αὐτόν.
15:13. at illi iterum clamaverunt crucifige eum
But they again cried out: Crucify him.
15:13. But again they cried out, “Crucify him.”
15:13. And they cried out again, Crucify him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
15:13 And they cried out again, crucify him. For they had cried so once before, though Matthew and Mark relate it not, yet Luke does, Lk 23:21.
15:1415:14: Ասէ ցնոսա Պեղատոս. Զի՞նչ ինչ չար արարեալ իցէ դորա։ Եւ նոքա առաւե՛լ եւս աղաղակէին եւ ասէին. ՚Ի խա՛չ հան զդա[913]։ [913] Յօրինակին պակասէր. Զի՛նչ ինչ չար արարեալ։ Ուր ոմանք. Զի՛նչ չար արարեալ։
14 Պիղատոսը նրանց ասաց. «Ի՞նչ չար բան է արել նա»: Եւ նրանք առաւել եւս աղաղակում էին ու ասում. «Խա՛չը հանիր դրան»
14 Պիղատոս ըսաւ անոնց. «Բայց ի՞նչ չար գործ ըրած է ատիկա»։ Անոնք ա՛լ աւելի կ’աղաղակէին ու կ’ըսէին. «Խա՛չը հանէ ատիկա»։
Ասէ ցնոսա Պիղատոս. Զի՞նչ ինչ չար արարեալ իցէ դորա: Եւ նոքա առաւել եւս աղաղակէին եւ ասէին. Ի խաչ հան զդա:

15:14: Ասէ ցնոսա Պեղատոս. Զի՞նչ ինչ չար արարեալ իցէ դորա։ Եւ նոքա առաւե՛լ եւս աղաղակէին եւ ասէին. ՚Ի խա՛չ հան զդա[913]։
[913] Յօրինակին պակասէր. Զի՛նչ ինչ չար արարեալ։ Ուր ոմանք. Զի՛նչ չար արարեալ։
14 Պիղատոսը նրանց ասաց. «Ի՞նչ չար բան է արել նա»: Եւ նրանք առաւել եւս աղաղակում էին ու ասում. «Խա՛չը հանիր դրան»
14 Պիղատոս ըսաւ անոնց. «Բայց ի՞նչ չար գործ ըրած է ատիկա»։ Անոնք ա՛լ աւելի կ’աղաղակէին ու կ’ըսէին. «Խա՛չը հանէ ատիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: Пилат сказал им: какое же зло сделал Он? Но они еще сильнее закричали: распни Его.
15:14  ὁ δὲ πιλᾶτος ἔλεγεν αὐτοῖς, τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς ἔκραξαν, σταύρωσον αὐτόν.
15:14. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Τί (To-what-one) γὰρ (therefore) ἐποίησεν (it-did-unto) κακόν; (to-disrupted?"οἱ (The-ones) δὲ (moreover) περισσῶς (unto-abouted) ἔκραξαν (they-clamored-to,"Σταύρωσον (Thou-should-have-en-staked) αὐτόν. (to-it)
15:14. Pilatus vero dicebat eis quid enim mali fecit at illi magis clamabant crucifige eumAnd Pilate saith to them: Why, what evil hath he done? But they cried out the more: Crucify him.
14. And Pilate said unto them, Why, what evil hath he done? But they cried out exceedingly, Crucify him.
15:14. Yet truly, Pilate said to them: “Why? What evil has he done?” But they cried out all the more, “Crucify him.”
15:14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him:

14: Пилат сказал им: какое же зло сделал Он? Но они еще сильнее закричали: распни Его.
15:14  ὁ δὲ πιλᾶτος ἔλεγεν αὐτοῖς, τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς ἔκραξαν, σταύρωσον αὐτόν.
15:14. Pilatus vero dicebat eis quid enim mali fecit at illi magis clamabant crucifige eum
And Pilate saith to them: Why, what evil hath he done? But they cried out the more: Crucify him.
15:14. Yet truly, Pilate said to them: “Why? What evil has he done?” But they cried out all the more, “Crucify him.”
15:14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: Why: Isa 53:9; Mat 27:4, Mat 27:19, Mat 27:24, Mat 27:54; Luk 23:4, Luk 23:14, Luk 23:15, Luk 23:21, Luk 23:41, Luk 23:47; Joh 18:38; Joh 19:6; Heb 7:26; Pe1 1:19
And: Psa 69:4; Isa 53:3; Mat 27:23-25; Luk 23:23, Luk 23:24; Joh 19:12-15; Act 7:54-57, Act 19:34, Act 22:22, Act 22:23
John Gill
15:14 Then Pilate said unto them,.... The third time, Lk 23:22;
why, what evil hath he done? worthy of death. They had charged him with many things, but proved nothing against him. Pilate could find no fault in him, and judged him an innocent person, and therefore was loth to condemn him:
and they cried out the more exceedingly; with louder voices, and greater vehemency, the more they found he was inclined to save him:
crucify him; nothing short of death would satisfy them, and no other death but that of the cross; See Gill on Mt 27:22, Mt 27:23.
15:1515:15: Իսկ Պեղատոս՝ իբրեւ զմիտս կամեցաւ հաճե՛լ զամբոխին, արձակեաց նոցա զԲարաբբայն. եւ զՅիսուս գա՛ն հարեալ՝ ետ ՚ի ձեռս զի ՚ի խա՛չ ելանիցէ։
15 Իսկ Պիղատոսը, որովհետեւ ուզեց ամբոխին գոհացնել, նրանց համար Բարաբբային արձակեց: Իսկ Յիսուսին ծեծել տալով՝ նրանց ձեռքը յանձնեց, որպէսզի խաչը հանուի:
15 Պիղատոս ժողովուրդը գոհացնել ուզելով՝ Բարաբբան արձակեց անոնց ու Յիսուսը ծեծելով՝ անոնց ձեռքը տուաւ որպէս զի խաչուի։
Իսկ Պիղատոս իբրեւ զմիտս կամեցաւ հաճել զամբոխին, արձակեաց նոցա զԲարաբբայն, եւ զՅիսուս գան հարեալ ետ ի ձեռս զի ի խաչ ելանիցէ:

15:15: Իսկ Պեղատոս՝ իբրեւ զմիտս կամեցաւ հաճե՛լ զամբոխին, արձակեաց նոցա զԲարաբբայն. եւ զՅիսուս գա՛ն հարեալ՝ ետ ՚ի ձեռս զի ՚ի խա՛չ ելանիցէ։
15 Իսկ Պիղատոսը, որովհետեւ ուզեց ամբոխին գոհացնել, նրանց համար Բարաբբային արձակեց: Իսկ Յիսուսին ծեծել տալով՝ նրանց ձեռքը յանձնեց, որպէսզի խաչը հանուի:
15 Պիղատոս ժողովուրդը գոհացնել ուզելով՝ Բարաբբան արձակեց անոնց ու Յիսուսը ծեծելով՝ անոնց ձեռքը տուաւ որպէս զի խաչուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: Тогда Пилат, желая сделать угодное народу, отпустил им Варавву, а Иисуса, бив, предал на распятие.
15:15  ὁ δὲ πιλᾶτος βουλόμενος τῶ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, καὶ παρέδωκεν τὸν ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ.
15:15. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) βουλόμενος ( purposing ) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) τὸ (to-the-one) ἱκανὸν (to-ampled) ποιῆσαι (to-have-done-unto,"ἀπέλυσεν (it-loosed-off) αὐτοῖς (unto-them) τὸν (to-the-one) Βαραββᾶν, (to-a-Barabbas,"καὶ (and) παρέδωκεν (it-gave-beside) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) φραγελλώσας (having-en-scourged,"ἵνα (so) σταυρωθῇ. (it-might-have-been-en-staked)
15:15. Pilatus autem volens populo satisfacere dimisit illis Barabban et tradidit Iesum flagellis caesum ut crucifigereturAnd so Pilate being willing to satisfy the people, released to them Barabbas: and delivered up Jesus, when he had scourged him, to be crucified.
15. And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.
15:15. Then Pilate, wishing to satisfy the people, released Barabbas to them, and he delivered Jesus, having severely scourged him, to be crucified.
15:15. And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.
And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified:

15: Тогда Пилат, желая сделать угодное народу, отпустил им Варавву, а Иисуса, бив, предал на распятие.
15:15  ὁ δὲ πιλᾶτος βουλόμενος τῶ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, καὶ παρέδωκεν τὸν ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ.
15:15. Pilatus autem volens populo satisfacere dimisit illis Barabban et tradidit Iesum flagellis caesum ut crucifigeretur
And so Pilate being willing to satisfy the people, released to them Barabbas: and delivered up Jesus, when he had scourged him, to be crucified.
15:15. Then Pilate, wishing to satisfy the people, released Barabbas to them, and he delivered Jesus, having severely scourged him, to be crucified.
15:15. And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. 16 And the soldiers led him away into the hall, called Prætorium; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews! 19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, v. 15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Luke xxiii. 16), could by degrees persuade himself to crucify him.

Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb. ix. 22. The blood is the life (Gen. ix. 4); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul (Lev. xvii. 11), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium--A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law (Deut. xxi. 23); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, 2 Sam. xxi. 6. Haman and his sons were hanged, Esth. vii. 10; ix. 13. We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution from, but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree.

II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, 1 Pet. iii. 4. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thorns which we had deserved, that we might wear the crown of glory which he merited. Let us be taught by these thorns, as Gideon taught the men of Succoth, to hate sin, and be uneasy under it, and to be in love with Jesus Christ, who is here a lily among thorns. If we be at any time afflicted with a thorn in the flesh, let it be our comfort, that our high priest is touched with the feelings of our infirmities, having himself known what thorns in the flesh meant. 3. Are kings attended with the acclamations of their subjects, O king, live for ever? That also is mimicked; they saluted him with "Hail, King of the Jews; such a prince, and such a people, even good enough for one another." 4. Kings have sceptres put into their hand, marks of dominion, as the crown is of dignity; to imitate this, they put a reed in his right hand. Those that despise the authority of Jesus Christ, as not to be observed and obeyed, who regard not either the precepts of his word, or the threatenings of his wrath, do, in effect, put a reed in his hand; nay, and, as these here, smite him on the head with it, such is the indignity they do him. 5. Subjects, when they swear allegiance, were wont to kiss their sovereign; and this they offered to do, but, instead of that, spit upon him. 6. Kings used to be addressed upon the knee; and this also they brought into the jest, they bowed the knee, and worshipped him; this they did in scorn, to make themselves and one another laugh. We were by sin become liable to everlasting shame and contempt, to deliver us from which, our Lord Jesus submitted to this shame and contempt for us. He was thus mocked, not in his own clothes, but in another's, to signify that he suffered not for his own sin; the crime was ours, the shame his. Those who pretend subjection to Christ, but at the same time give themselves up to the service of the world and the flesh, do, in effect, the same that they did, who bowed the knee to him in mockery, and abused him with, Hail, king of the Jews, when they said, We have no king but Cæsar. Those that bow the knee to Christ, but do not bow the soul, that draw nigh to him with their mouths, and honour him with their lips, but their hearts are far from him, put the same affront upon him that these here did.

III. The soldiers, at the hour appointed, led him away from Pilate's judgment-hall to the place of execution (v. 20), as a sheep to the slaughter; he was led forth with the workers of iniquity, though he did no sin. But lest his death, under the load of his cross, which he was to carry, should prevent the further cruelties they intended, they compelled one Simon of Cyrene to carry his cross for him. He passed by, coming out of the country or out of the fields, not thinking of any such matter. Note, We must not think it strange, if crosses come upon us suddenly, and we be surprised by them. The cross was a very troublesome unwieldy load: but he that carried it a few minutes, had the honour to have his name upon the record in the book of God, though otherwise an obscure person; so that, wherever this gospel is preached; so that, wherever this gospel is preached, there shall this be told for a memorial to him: in like manner, though no affliction, no cross, for the present, be joyous, but grievous, yet afterward it yields a crown of glory to them that are exercised thereby.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: willing: Pro 29:25; Psa 57:11; Mat 27:26; Luk 23:24, Luk 23:25; Joh 19:1, Joh 19:16; Act 24:27; Act 25:9; Gal 1:19
when: Mar 10:34; Psa 129:3; Isa 50:6; Mat 20:19, Mat 27:26; Luk 18:33; Joh 19:1; Pe1 2:24
John Gill
15:15 And so Pilate, willing to content the people,.... To satisfy and make them easy, who were become very noisy and tumultuous, and fearing the consequences of their resentment, should he not comply, of which he had formerly had experience; therefore to humour them, and keep in their favour, after he had washed his hands, to testify his innocence in the matter,
he released Barabbas unto them; the seditious person, robber, and murderer, as they desired:
and delivered Jesus when he had scourged him; or having scourged him; for this he had done before, hoping the Jews would have been satisfied with that, and not have insisted on any further punishment. The Arabic version very wrongly renders the words, "and delivered unto them Jesus, that he might be scourged": as if this was afterwards to be done by the Jews, or Roman soldiers; whereas he had scourged him before, and now delivered him
to be crucified, as they desired; in which he acted contrary to law and justice, to the violation of his own conscience, and merely to gratify the humour of the people; See Gill on Mt 27:26.
15:1615:16: Եւ զինուորքն տարա՛ն զնա ՚ի ներքս ՚ի գաւիթն՝ ուր հրապարակն էր. եւ կոչեն միանգամայն զամենայն զգունդն[914]. [914] Ոմանք. Որ հրապարակն էր։
16 Եւ զինուորները նրան ներսի գաւիթը տարան, ուր պալատի բակն էր. մէկտեղ կանչեցին ամբողջ գունդը
16 Զինուորները ներս տարին զանիկա գաւիթը, այսինքն պալատը եւ բոլոր գունդը մէկտեղ կանչեցին,
Եւ զինուորքն տարան զնա ի ներքս ի գաւիթն ուր [102]հրապարակն էր. եւ կոչեն միանգամայն զամենայն զգունդն:

15:16: Եւ զինուորքն տարա՛ն զնա ՚ի ներքս ՚ի գաւիթն՝ ուր հրապարակն էր. եւ կոչեն միանգամայն զամենայն զգունդն[914].
[914] Ոմանք. Որ հրապարակն էր։
16 Եւ զինուորները նրան ներսի գաւիթը տարան, ուր պալատի բակն էր. մէկտեղ կանչեցին ամբողջ գունդը
16 Զինուորները ներս տարին զանիկա գաւիթը, այսինքն պալատը եւ բոլոր գունդը մէկտեղ կանչեցին,
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: А воины отвели Его внутрь двора, то есть в преторию, и собрали весь полк,
15:16  οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον, καὶ συγκαλοῦσιν ὅλην τὴν σπεῖραν.
15:16. Οἱ (The-ones) δὲ (moreover) στρατιῶται (amass-belongers) ἀπήγαγον (they-had-led-off) αὐτὸν (to-it) ἔσω (into-unto-which) τῆς (of-the-one) αὐλῆς, (of-a-channeling,"ὅ (which) ἐστιν (it-be) πραιτώριον, (a-praitorion,"καὶ (and) συνκαλοῦσιν (they-calleth-together-unto) ὅλην (to-whole) τὴν (to-the-one) σπεῖραν. (to-whorled)
15:16. milites autem duxerunt eum intro in atrium praetorii et convocant totam cohortemAnd the soldiers led him away into the court of the palace: and they called together the whole band.
16. And the soldiers led him away within the court, which is the Praetorium; and they call together the whole band.
15:16. Then the soldiers led him away to the court of the praetorium. And they called together the entire cohort.
15:16. And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.
And the soldiers led him away into the hall, called Praetorium; and they call together the whole band:

16: А воины отвели Его внутрь двора, то есть в преторию, и собрали весь полк,
15:16  οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον, καὶ συγκαλοῦσιν ὅλην τὴν σπεῖραν.
15:16. milites autem duxerunt eum intro in atrium praetorii et convocant totam cohortem
And the soldiers led him away into the court of the palace: and they called together the whole band.
15:16. Then the soldiers led him away to the court of the praetorium. And they called together the entire cohort.
15:16. And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-25(а). (См. Мф XXVII, 27-34). - Отвели внутрь двора, то есть в преторию. Ев. Марк последним термином объясняет своим читателям не совсем понятное выражение "внутрь двора". Претория или дворец прокуратора находился в то время, вероятно, в замке Антония, около храмовой площади к северо-западу. - И заставили проходящего... Ев. Марк к заметке ев. Матфея (ст. 32) прибавляет, что Симон шел с поля и проходил мимо процессии, шедшей на Голгофу. Но что делал Симон в поле, ев. не говорит. Может быть, он и не работал, а просто осматривал его, а может быть - и работал. В последнем случае приходится предположить, что пасхальный покой еще не наступал. По общепринятому толкованию, Симон возвращался именно с работы... Затем ев. Марк упоминает о том, что Симон был отцом Александра и Руфа. Очевидно, читателям Евангелия - римским христианам - оба эти лица хорошо известны и, быть может, Руф - это тот самый Руф, о котором Ап. Павел упоминает в послании к Римлянам (XVI, 13). - Вино со смирною. Последнее вещество, будучи примешано к вину, сообщало ему одуряющие свойства. Господь потому не принял такого вина, что хотел умереть в состоянии полного сознания. У ев. Матфея как будто мысль несколько иная: Христос не хотел пить вина, смешанного с горькой желчью (ст. 34), именно в силу дурного вкуса вина (ср. Пс LXVIII, 22). Но тот и другой мотив непринятия Христом поднесенного Ему вина могли в настоящем случае совмещаться. - Был час третий. Ев. Марк не совсем точно определяет здесь час распятия; на самом деле это был 6-й час, как это видно из Евангелия Иоанна, написанного после Евангелия Марка, очевидно, с целью дополнить и исправить некоторые хронологические неточности, встречающиеся у синоптиков (см. Ин XIX, 14). Поэтому некоторые древние толкователи, напр., блаж. Иероним говорили, что Ев. Марка произошла ошибка: переписчик вместо буквы V = шесть, поставил букву g = три. Другие прибавляли к выражению "час третий" частицу wV = как бы, примерно. Но что Христос не мог быть распят в третьем, т.е., по-нашему, в девятом часу утра, - это, кажется, не требует и доказательств: так много событий совершилось до этого времени с "утра", когда первосвященники во второй раз собрались на совещание (ст. 1).
Albert Barnes: Notes on the Bible - 1834
15:16: Called Praetorium - The hall of the "praetor," or Roman governor, where he sat to administer justice.
Whole band - See the notes at Mat 27:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: the soldiers: Mat 27:27
Praetorium: Πραιτωριον [Strong's G4232], in Latin, prtorium was properly the tent or house of the prtor a military, and sometimes a civil officer. Joh 18:28, Joh 19:9
John Gill
15:16 And the soldiers led him away into the hall,.... From the place called the pavement, where was the judge's bench, from which he passed sentence on Christ, to a large room,
called the praetorium, or judgment hall; being the hall, or room, where the praetor, or Roman magistrate, kept his court of judicature; and is the same place the Jews would not go into, lest they should be defiled, and become unmeet to eat the Chagigah that day; and into which Pilate had Jesus more than once alone, Jn 18:28, but now he had a large company with him:
and they call together the whole band; very likely the soldiers, into whose custody Jesus was put, and who led him away, were the four soldiers that attended his crucifixion, and parted his garments; but for greater diversion they got together the whole band to which they belonged; See Gill on Mt 27:27.
John Wesley
15:16 Praetorium - The inner hall, where the praetor, a Roman magistrate, used to give judgment. But St. John calls the whole palace by this name. Mt 27:27; Jn 19:2.
15:1715:17: եւ զգեցուցանեն նմա քղամիդ կարմի՛ր եւ ծիրանիս, եւ եդին ՚ի գլուխ նորա պսակ արարեալ ՚ի փշոց։
17 եւ նրան հագցրին կարմիր քղամիդ եւ ծիրանի ու նրա գլխին փշերից պատրաստուած պսակ դրեցին
17 Ու հագցուցին անոր ծիրանիներ եւ փշեղէն պսակ հիւսելով՝ անոր գլուխը դրին։
եւ զգեցուցանեն նմա [103]քղամիդ կարմիր եւ`` ծիրանիս, եւ եդին ի գլուխ նորա պսակ արարեալ ի փշոց:

15:17: եւ զգեցուցանեն նմա քղամիդ կարմի՛ր եւ ծիրանիս, եւ եդին ՚ի գլուխ նորա պսակ արարեալ ՚ի փշոց։
17 եւ նրան հագցրին կարմիր քղամիդ եւ ծիրանի ու նրա գլխին փշերից պատրաստուած պսակ դրեցին
17 Ու հագցուցին անոր ծիրանիներ եւ փշեղէն պսակ հիւսելով՝ անոր գլուխը դրին։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: и одели Его в багряницу, и, сплетши терновый венец, возложили на Него;
15:17  καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῶ πλέξαντες ἀκάνθινον στέφανον·
15:17. καὶ (And) ἐνδιδύσκουσιν (they-vesteth-in) αὐτὸν (to-it) πορφύραν (to-a-purple) καὶ (and) περιτιθέασιν (they-placeth-about) αὐτῷ (unto-it) πλέξαντες ( having-braided ) ἀκάνθινον (to-thorned-to) στέφανον: (to-a-wreath)
15:17. et induunt eum purpuram et inponunt ei plectentes spineam coronamAnd they clothed him with purple: and, platting a crown of thorns, they put it upon him.
17. And they clothe him with purple, and plaiting a crown of thorns, they put it on him;
15:17. And they clothed him with purple. And platting a crown of thorns, they placed it on him.
15:17. And they clothed him with purple, and platted a crown of thorns, and put it about his [head],
And they clothed him with purple, and platted a crown of thorns, and put it about his:

17: и одели Его в багряницу, и, сплетши терновый венец, возложили на Него;
15:17  καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῶ πλέξαντες ἀκάνθινον στέφανον·
15:17. et induunt eum purpuram et inponunt ei plectentes spineam coronam
And they clothed him with purple: and, platting a crown of thorns, they put it upon him.
15:17. And they clothed him with purple. And platting a crown of thorns, they placed it on him.
15:17. And they clothed him with purple, and platted a crown of thorns, and put it about his [head],
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Adam Clarke: Commentary on the Bible - 1831
15:17: And platted a crown of thorns - In the note on Mat 27:29 (note), I have ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, a man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here.
"The word ακανθων may as well be the plural genitive case of the word ακανθος as of ακανθη: if of the latter, it is rightly translated, of thorns; but the former would signify what we call bear's-foot, and the French, branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is laevis, smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown, which Pilate's soldiers put on the head of Jesus, to incline one to think that it was of thorns, and intended, as is usually supposed, to put him to pain. The reed put into his hand, and the scarlet robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to plat this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Savior, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus's death at the distance of above 160 years. He indeed seems to have understood ακανθων in the sense of thorns, and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, Quale, oro te, Jesus Christus sertum pro utroque sexu subiit? Ex spinis, opinor, et tribulis. The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The reader may see a satisfactory account of acanthus, bear's-foot, in Quincy's English Dispensatory, part ii. sect. 3, edit. 8, 1742."
This is the whole of the learned and judicious prelate's note; on which I have only to observed that the species of acanthus described by Virgil and the two Plinys, as mollis and laevis, soft and smooth, is, no doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopaeists; but there are other species of the same plant that are prickly, and particularly those called the acanthus spinosus, and the ilicifolius, the latter of which is common in both the Indies: this has leaves something like our common holly, the jagged edges of which are armed with prickles; but I do not conceive that this kind was used, nor indeed any other plant of a thorny nature, as the Roman soldiers who platted the crown could have no interest in adding to our Lord's sufferings; though they smote him with the rod, yet their chief object was to render him ridiculous, for pretending, as they imagined, to regal authority. The common wild acanthas or bear's-foot, which I have often met in the dry turf bogs in Ireland, though it have the appearance of being prickly, yet is not, in fact, so. Several shoots grow from one root, about four or five inches long, and about as thick as a little finger. A parcel of such branches, platted by their roots in a string, night be made to look even ornamental, tied about the temples and round the head. It would finely imitate a crown or diadem. But I know not if this plant be a native of Judea.
Albert Barnes: Notes on the Bible - 1834
15:17: With purple - Matthew says scarlet. See the notes at Mat 27:28.
About his head - In the form of a garland or diadem. The whole head was not covered, but it was placed in a circle round the temples.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: Mat 27:28-30; Luk 23:11; Joh 19:2-5
Geneva 1599
15:17 (2) And they clothed him with purple, and platted a crown of thorns, and put it about his [head],
(2) Christ going about to take away the sins of men, who went about to usurp the throne of God himself, is condemned as one that sought diligently after the kingdom, and mocked with a false show of a kingdom, that we on the other hand, who will indeed be eternal kings, might receive the crowns of glory from God's own hand.
John Gill
15:17 And they clothed him with purple,.... Matthew calls it a "scarlet" robe; and the Persic version here renders it a "red garment": it was of a colour resembling purple; it was pretty near it, and therefore so called; which is what kings were used to wear; and so in derision of him, as a king, clothed him with this mock purple robe; and which was very likely one of the soldiers' old coats:
and platted a crown of thorns, and put it about his head; for a crown, and also a reed in his hand, instead of a sceptre, as Matthew relates; See Gill on Mt 26:28, Mt 26:29.
John Wesley
15:17 Purple - As royal robes were usually purple and scarlet, St. Mark and John term this a purple robe, St. Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet.
15:1815:18: Եւ սկսան ողջոյն տալ նմա՝ եւ ասել. Ո՛ղջ եր արքայդ Հրէից[915]։ [915] Ոմանք. Ո՛ղջ լեր արքայդ։
18 եւ սկսեցին նրան ողջոյն տալ ու ասել. «Ողջո՜յն քեզ, հրեաների թագաւո՛րդ»
18 Ու սկսան բարեւ տալ անոր ու ըսել. «Ողջո՛յն քեզ, Հրէից թագաւոր»։
Եւ սկսան ողջոյն տալ նմա եւ ասել. Ողջ եր, արքայդ Հրէից:

15:18: Եւ սկսան ողջոյն տալ նմա՝ եւ ասել. Ո՛ղջ եր արքայդ Հրէից[915]։
[915] Ոմանք. Ո՛ղջ լեր արքայդ։
18 եւ սկսեցին նրան ողջոյն տալ ու ասել. «Ողջո՜յն քեզ, հրեաների թագաւո՛րդ»
18 Ու սկսան բարեւ տալ անոր ու ըսել. «Ողջո՛յն քեզ, Հրէից թագաւոր»։
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15:1818: и начали приветствовать Его: радуйся, Царь Иудейский!
15:18  καὶ ἤρξαντο ἀσπάζεσθαι αὐτόν, χαῖρε, βασιλεῦ τῶν ἰουδαίων·
15:18. καὶ (And) ἤρξαντο ( they-firsted ) ἀσπάζεσθαι ( to-draw-along-to ) αὐτόν (to-it,"Χαῖρε (Thou-should-joy,"βασιλεῦ (Ruler-of) τῶν (of-the-ones) Ἰουδαίων : ( of-Iouda-belonged )
15:18. et coeperunt salutare eum have rex IudaeorumAnd they began to salute him: Hail, king of the Jews.
18. and they began to salute him, Hail, King of the Jews!
15:18. And they began to salute him: “Hail, king of the Jews.”
15:18. And began to salute him, Hail, King of the Jews!
And began to salute him, Hail, King of the Jews:

18: и начали приветствовать Его: радуйся, Царь Иудейский!
15:18  καὶ ἤρξαντο ἀσπάζεσθαι αὐτόν, χαῖρε, βασιλεῦ τῶν ἰουδαίων·
15:18. et coeperunt salutare eum have rex Iudaeorum
And they began to salute him: Hail, king of the Jews.
15:18. And they began to salute him: “Hail, king of the Jews.”
15:18. And began to salute him, Hail, King of the Jews!
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: Hail: Mar 15:29-32; Gen 37:10, Gen 37:20; Mat 27:42, Mat 27:43; Luk 23:36, Luk 23:37; Joh 19:14, Joh 19:15
John Gill
15:18 And began to salute him, hail, king of the Jews! In a mock way, wishing him long life and prosperity, as if he was a king just come to his throne, and this was his coronation day.
15:1915:19: Եւ ծեծէի՛ն զգլուխն եղեգամբ, եւ թքանէին ընդ երեսս, եւ ՚ի ծունր իջեալ երկի՛ր պագանէին նմա։
19 Եւ եղէգով հարուածում էին նրա գլխին, թքում էին երեսին ու ծնկի գալով՝ երկրպագում էին նրան
19 Անոր գլուխը եղէգով կը ծեծէին ու կը թքնէին անոր վրայ եւ ծունկի վրայ գալով երկրպագութիւն կ’ընէին անոր։
Եւ ծեծէին զգլուխն եղեգամբ, եւ թքանէին ընդ երեսս, եւ ի ծունր իջեալ երկիր պագանէին նմա:

15:19: Եւ ծեծէի՛ն զգլուխն եղեգամբ, եւ թքանէին ընդ երեսս, եւ ՚ի ծունր իջեալ երկի՛ր պագանէին նմա։
19 Եւ եղէգով հարուածում էին նրա գլխին, թքում էին երեսին ու ծնկի գալով՝ երկրպագում էին նրան
19 Անոր գլուխը եղէգով կը ծեծէին ու կը թքնէին անոր վրայ եւ ծունկի վրայ գալով երկրպագութիւն կ’ընէին անոր։
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15:1919: И били Его по голове тростью, и плевали на Него, и, становясь на колени, кланялись Ему.
15:19  καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ καὶ ἐνέπτυον αὐτῶ, καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῶ.
15:19. καὶ (And) ἔτυπτον (they-were-battering) αὐτοῦ (of-it) τὴν (to-the-one) κεφαλὴν (to-a-head) καλάμῳ (unto-a-reed) καὶ (and) ἐνέπτυον (they-were-spewing-in) αὐτῷ, (unto-it,"καὶ (and) τιθέντες ( placing ) τὰ (to-the-ones) γόνατα (to-knees) προσεκύνουν (they-were-kissing-toward-unto) αὐτῷ. (unto-it)
15:19. et percutiebant caput eius harundine et conspuebant eum et ponentes genua adorabant eumAnd they struck his head with a reed: and they did spit on him. And bowing their knees, they adored him.
19. And they smote his head with a reed, and did spit upon him, and bowing their knees worshipped him.
15:19. And they struck his head with a reed, and they spit on him. And kneeling down, they reverenced him.
15:19. And they smote him on the head with a reed, and did spit upon him, and bowing [their] knees worshipped him.
And they smote him on the head with a reed, and did spit upon him, and bowing [their] knees worshipped him:

19: И били Его по голове тростью, и плевали на Него, и, становясь на колени, кланялись Ему.
15:19  καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ καὶ ἐνέπτυον αὐτῶ, καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῶ.
15:19. et percutiebant caput eius harundine et conspuebant eum et ponentes genua adorabant eum
And they struck his head with a reed: and they did spit on him. And bowing their knees, they adored him.
15:19. And they struck his head with a reed, and they spit on him. And kneeling down, they reverenced him.
15:19. And they smote him on the head with a reed, and did spit upon him, and bowing [their] knees worshipped him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
15:19: Worshipped him - Mocked him with the "appearance" of homage. The word "worship" here denotes only the respect and honor shown to princes and kings. It does not refer to any "religious" homage. They regarded him as foolishly and madly claiming to be a king - not as claiming to be divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: they smote: Mar 9:12, Mar 10:34, Mar 14:65; Job 13:9, Job 30:8-12; Psa 22:6, Psa 22:7, Psa 35:15-17; Psa 69:12, Psa 69:19, Psa 69:20; Isa 49:7, Isa 50:6, Isa 52:14, Isa 53:3-5; Mic 5:1; Mat 20:18, Mat 20:19; Luk 18:32, Luk 18:33, Luk 22:63, Luk 23:11, Luk 23:36; Heb 12:2, Heb 12:3, Heb 13:13
and bowing: Gen 24:52, Gen 43:28; Kg1 19:18; Est 3:2-5; Isa 45:23; Rom 11:4, Rom 14:10, Rom 14:11; Phi 2:10
John Gill
15:19 And they smote him on the head with a reed,.... Or cane, a walking stick which they had put into his hands for a sceptre: this they took out again, and struck him on the head with it, which drove the sharp pointed thorns into his temples:
and did spit upon him; "upon his face", as the Syriac, Arabic, and Persic versions read:
and bowing their knees, as to a sovereign prince,
worshipped him; saying the above words, hail, king of the Jews? See Gill on Mt 27:29, Mt 27:30.
15:2015:20: Եւ իբրեւ կատակեցին զնա, մերկացուցին զքղամիդն եւ զծիրանիս, եւ զգեցուցին նմա զի՛ւր հանդերձ. եւ ածին արտաքս զի ՚ի խա՛չ հանցեն զնա[916]։ [916] Ոմանք. Մերկացին զքղամիդն... զիւր հանդերձն... ՚ի խաչ հանիցեն զնա։
20 Եւ նրան ծաղրուծանակի ենթարկելուց յետոյ, քղամիդն ու ծիրանին հանեցին եւ նրան իր զգեստները հագցրին ու դուրս տարան, որ խաչը հանեն նրան:
20 Երբ ծաղր ըրին զանիկա, ծիրանիները վրայէն հանեցին եւ իր հանդերձները հագցուցին անոր ու դուրս հանեցին զանիկա՝ որպէս զի խաչը հանեն։
Եւ իբրեւ կատակեցին զնա, մերկացուցին [104]զքղամիդն եւ`` զծիրանիս եւ զգեցուցին նմա զիւր հանդերձն, եւ ածին արտաքս զի ի խաչ հանցեն զնա:

15:20: Եւ իբրեւ կատակեցին զնա, մերկացուցին զքղամիդն եւ զծիրանիս, եւ զգեցուցին նմա զի՛ւր հանդերձ. եւ ածին արտաքս զի ՚ի խա՛չ հանցեն զնա[916]։
[916] Ոմանք. Մերկացին զքղամիդն... զիւր հանդերձն... ՚ի խաչ հանիցեն զնա։
20 Եւ նրան ծաղրուծանակի ենթարկելուց յետոյ, քղամիդն ու ծիրանին հանեցին եւ նրան իր զգեստները հագցրին ու դուրս տարան, որ խաչը հանեն նրան:
20 Երբ ծաղր ըրին զանիկա, ծիրանիները վրայէն հանեցին եւ իր հանդերձները հագցուցին անոր ու դուրս հանեցին զանիկա՝ որպէս զի խաչը հանեն։
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15:2020: Когда же насмеялись над Ним, сняли с Него багряницу, одели Его в собственные одежды Его и повели Его, чтобы распять Его.
15:20  καὶ ὅτε ἐνέπαιξαν αὐτῶ, ἐξέδυσαν αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ. καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσωσιν αὐτόν.
15:20. καὶ (And) ὅτε (which-also) ἐνέπαιξαν (they-childed-in-to) αὐτῷ, (unto-it) ἐξέδυσαν (they-vested-out) αὐτὸν (to-it) τὴν (to-the-one) πορφύραν (to-a-purple) καὶ (and) ἐνέδυσαν (they-vested-in) αὐτὸν (to-it) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτοῦ. (of-it,"Καὶ (and) ἐξάγουσιν (they-leadeth-out) αὐτὸν (to-it) ἵνα (so) σταυρώσωσιν (they-might-have-en-staked) αὐτόν (to-it)
15:20. et postquam inluserunt ei exuerunt illum purpuram et induerunt eum vestimentis suis et educunt illum ut crucifigerent eumAnd after they had mocked him, they took off the purple from him and put his own garments on him: and they led him out to crucify him.
20. And when they had mocked him, they took off from him the purple, and put on him his garments. And they lead him out to crucify him.
15:20. And after they had mocked him, they stripped him of the purple, and they clothed him in his own garments. And they led him away, so that they might crucify him.
15:20. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him:

20: Когда же насмеялись над Ним, сняли с Него багряницу, одели Его в собственные одежды Его и повели Его, чтобы распять Его.
15:20  καὶ ὅτε ἐνέπαιξαν αὐτῶ, ἐξέδυσαν αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ. καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσωσιν αὐτόν.
15:20. et postquam inluserunt ei exuerunt illum purpuram et induerunt eum vestimentis suis et educunt illum ut crucifigerent eum
And after they had mocked him, they took off the purple from him and put his own garments on him: and they led him out to crucify him.
15:20. And after they had mocked him, they stripped him of the purple, and they clothed him in his own garments. And they led him away, so that they might crucify him.
15:20. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: and led: Mat 27:31; Joh 19:16
John Gill
15:20 And when they had mocked him,.... To their satisfaction, and had had enough of this sort of diversion:
they took off the purple from him; and so, in their way, unkinged him;
and put his own clothes on him: both that he might be known to be the same person; and that the four soldiers, who had the charge of him, might have the perquisites of his clothes at his execution:
and led him out to crucify him: they led him out of the "praetorium", or judgment hall, and through the city, without the gates of it, to the usual place of crucifixion; he bearing his own cross, when first led out.
John Wesley
15:20 Mt 27:31; Jn 19:16.
15:2115:21: Եւ ունէին պահակ զՍի՛մովն Կիւրենացի՝ որ ընդ ա՛յն անցանէր եկեալ յագարակէ. զհայրն Աղէքսանդրի եւ Ռուփայ, զի բարձցէ՛ զխաչափայտն նորա[917]։ [917] Օրինակ մի. Աղէքսանդրու եւ Ռուփեայ։
21 Եւ ստիպեցին Սիմոն Կիւրենացուն՝ Ալեքսանդրի եւ Ռուփոսի հօրը, որը ագարակից էր գալիս ու այդ տեղով էր անցնում, որ Յիսուսի խաչափայտը կրի
21 Եւ Սիմոն Կիւրենացին, Աղեքսանդրոսին եւ Ռուփոսին հայրը, որ ատկէ կ’անցնէր արտէն եկած, ստիպեցին որ անոր խաչը վերցնէ։
Եւ ունէին պահակ զՍիմովն Կիւրենացի, որ ընդ այն անցանէր` եկեալ յագարակէ, զհայրն Աղեքսանդրի եւ Ռուփայ, զի բարձցէ զխաչափայտն նորա:

15:21: Եւ ունէին պահակ զՍի՛մովն Կիւրենացի՝ որ ընդ ա՛յն անցանէր եկեալ յագարակէ. զհայրն Աղէքսանդրի եւ Ռուփայ, զի բարձցէ՛ զխաչափայտն նորա[917]։
[917] Օրինակ մի. Աղէքսանդրու եւ Ռուփեայ։
21 Եւ ստիպեցին Սիմոն Կիւրենացուն՝ Ալեքսանդրի եւ Ռուփոսի հօրը, որը ագարակից էր գալիս ու այդ տեղով էր անցնում, որ Յիսուսի խաչափայտը կրի
21 Եւ Սիմոն Կիւրենացին, Աղեքսանդրոսին եւ Ռուփոսին հայրը, որ ատկէ կ’անցնէր արտէն եկած, ստիպեցին որ անոր խաչը վերցնէ։
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15:2121: И заставили проходящего некоего Киринеянина Симона, отца Александрова и Руфова, идущего с поля, нести крест Его.
15:21  καὶ ἀγγαρεύουσιν παράγοντά τινα σίμωνα κυρηναῖον ἐρχόμενον ἀπ᾽ ἀγροῦ, τὸν πατέρα ἀλεξάνδρου καὶ ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
15:21. καὶ (And) ἀγγαρεύουσιν (they-compelleth-of) παράγοντά (to-leading-beside) τινα (to-a-one) Σίμωνα (to-a-Simon) Κυρηναῖον (to-Kurene-belonged) ἐρχόμενον ( to-coming ) ἀπ' (off) ἀγροῦ, (of-a-field,"τὸν (to-the-one) πατέρα (to-a-father) Ἀλεξάνδρου (of-an-Alexandros) καὶ (and) Ῥούφου, (of-a-Roufos,"ἵνα (so) ἄρῃ (it-might-have-lifted) τὸν (to-the-one) σταυρὸν (to-a-stake) αὐτοῦ. (of-it)
15:21. et angariaverunt praetereuntem quempiam Simonem Cyreneum venientem de villa patrem Alexandri et Rufi ut tolleret crucem eiusAnd they forced one Simon a Cyrenian, who passed by coming out of the country, the father of Alexander and of Rufus, to take up his cross.
21. And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go , that he might bear his cross.
15:21. And they compelled a certain passerby, Simon the Cyrenian, who was arriving from the countryside, the father of Alexander and Rufus, to take up his cross.
15:21. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross:

21: И заставили проходящего некоего Киринеянина Симона, отца Александрова и Руфова, идущего с поля, нести крест Его.
15:21  καὶ ἀγγαρεύουσιν παράγοντά τινα σίμωνα κυρηναῖον ἐρχόμενον ἀπ᾽ ἀγροῦ, τὸν πατέρα ἀλεξάνδρου καὶ ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
15:21. et angariaverunt praetereuntem quempiam Simonem Cyreneum venientem de villa patrem Alexandri et Rufi ut tolleret crucem eius
And they forced one Simon a Cyrenian, who passed by coming out of the country, the father of Alexander and of Rufus, to take up his cross.
15:21. And they compelled a certain passerby, Simon the Cyrenian, who was arriving from the countryside, the father of Alexander and Rufus, to take up his cross.
15:21. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
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Adam Clarke: Commentary on the Bible - 1831
15:21: A Cyrenian - One of Cyrene, a celebrated city in the Pentapolis of Libya.
The father of Alexander and Rufus - It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely that this is the same Alexander who is mentioned, Act 19:33, and that the other is the Rufus spoken of by St. Paul, Rom 16:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: they compel: Mat 27:32; Luk 23:26
a Cyrenian: Act 2:10, Act 6:9, Act 11:20, Act 13:1
and Rufus: Rom 16:13
to bear: Luk 14:27; Joh 15:18-20
Geneva 1599
15:21 And they (3) compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
(3) The rage of the wicked has no measure; meanwhile, even the weakness of Christ, who was in pain under the heavy burden of the cross, manifestly shows that a lamb is led to be sacrificed.
John Gill
15:21 And they compel one Simon a Cyrenian,.... See Gill on Mt 27:32;
who passed by; as they were leading Jesus to be crucified:
coming out of the country; from some country village hard by, according to the Syriac, and Vulgate Latin versions; or out of the field, as the Persic and Ethiopic: he might have been in the field, about some rural business; or, as Dr. Lightfoot conjectures, to fetch wood from thence, which was lawful to be done on a feast day, with some provisos, according to the Jewish canon, which runs thus (t);
"they may bring wood out of the field, (i.e. on a feast day, as this was,) of that which is gathered together, and out of a place that is fenced about, and even of that which is scattered abroad: what is a fenced place? whatever is near to a city, the words of R. Judah. R. Jose says, whatever they go into by a door, and even within the border of the sabbath.''
And according to the commentators (u), it must be wood that is gathered together, and that lies not in an open field, but in a fenced place, and this near the city; at least with in two thousand cubits, a sabbath day's journey.
The father of Alexander and Rufus; who were men well known when Mark wrote his Gospel, and very likely men of eminence among Christians: mention is made of Alexander in Acts 19:33 and of Rufus, in Rom 16:13, which some have thought the same as here; but whether they are or not, is not certain: however, they obliged "Simon"
to bear his cross: the cross of Christ, after him; See Gill on Mt 27:32.
(t) Misn. Betza, c. 4. sect. 2. (u) Maimon. & Bartenora in ib. Vid. Maimon. Hilch. Yom Tob, c. 2. sect. 14.
John Wesley
15:21 The father of Alexander and Rufus - These were afterward two eminent Christians, and must have been well known when St. Mark wrote.
15:2215:22: Եւ ածեն զնա ՚ի Գողգոթա տեղի մի, որ թարգմանի՝ Տեղի՛ կառափելոյ։
22 Եւ նրան տարան Գողգոթա, մի տեղ, որ թարգմանւում է կառափնատեղի
22 Ու տարին զանիկա Գողգոթա ըսուած տեղը, որ կը թարգմանուի Գանկի տեղ,
Եւ ածեն զնա ի Գողգոթա, տեղի մի որ թարգմանի Տեղի կառափելոյ:

15:22: Եւ ածեն զնա ՚ի Գողգոթա տեղի մի, որ թարգմանի՝ Տեղի՛ կառափելոյ։
22 Եւ նրան տարան Գողգոթա, մի տեղ, որ թարգմանւում է կառափնատեղի
22 Ու տարին զանիկա Գողգոթա ըսուած տեղը, որ կը թարգմանուի Գանկի տեղ,
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15:2222: И привели Его на место Голгофу, что значит: Лобное место.
15:22  καὶ φέρουσιν αὐτὸν ἐπὶ τὸν γολγοθᾶν τόπον, ὅ ἐστιν μεθερμηνευόμενον κρανίου τόπος.
15:22. καὶ (And) φέρουσιν (they-beareth) αὐτὸν (to-it) ἐπὶ (upon) τὸν (to-the-one) Γολγοθὰν (to-a-Golgotha) τόπον, (to-an-occasion) ὅ (which) ἐστιν (it-be) μεθερμηνευόμενος (being-explained-with-of) Κρανίου (of-a-Culminatelet) Τόπος. (an-Occasion)
15:22. et perducunt illum in Golgotha locum quod est interpretatum Calvariae locusAnd they bring him into the place called Golgotha, which being interpreted is, The place of Calvary.
22. And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
15:22. And they led him through to the place called Golgotha, which means, ‘the Place of Calvary.’
15:22. And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull:

22: И привели Его на место Голгофу, что значит: Лобное место.
15:22  καὶ φέρουσιν αὐτὸν ἐπὶ τὸν γολγοθᾶν τόπον, ὅ ἐστιν μεθερμηνευόμενον κρανίου τόπος.
15:22. et perducunt illum in Golgotha locum quod est interpretatum Calvariae locus
And they bring him into the place called Golgotha, which being interpreted is, The place of Calvary.
15:22. And they led him through to the place called Golgotha, which means, ‘the Place of Calvary.’
15:22. And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 And they gave him to drink wine mingled with myrrh: but he received it not. 24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. 25 And it was the third hour, and they crucified him. 26 And the superscription of his accusation was written over, THE KING OF THE JEWS. 27 And with him they crucify two thieves; the one on his right hand, and the other on his left. 28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors. 29 And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross. 31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

We have here the crucifixion of our Lord Jesus.

I. The place where he was crucified; it was called Golgotha--the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur à piis--Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh--The Lord will provide, expecting that so it would be seen in the mount of the Lord.

II. The time when he was crucified; it was the third hour, v. 25. He was brought before Pilate about the sixth hour (John xix. 14), according to the Roman way of reckoning, which John uses, with which ours at this day agrees, that is at six o'clock in the morning; and then, at the third hour, according to the Jews' way of reckoning, that is, about nine of the clock in the morning, or soon after, they nailed him to the cross. Dr. Lightfoot thinks the third hour is here mentioned, to intimate an aggravation of the wickedness of the priests, they were here prosecuting Christ to the death, though it was after the third hour, when they ought to have been attending the service of the temple, and offering the peace-offerings; it being the first day of the feast of unleavened bread, when there was to be a holy convocation. At that very time, when they should have been, according to the duty of their place, presiding in the public devotions, were they here venting their malice against the Lord Jesus; yet these were the men that seemed so zealous for the temple, and condemned Christ for speaking against it. Note, There are many who pretend to be for the church, who yet care not how seldom they go to church.

III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.

1. It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.

2. The garments of those that were crucified, being, as with us, the executioners' fee, the soldiers cast lots upon his garments (v. 24), threw dice (as our soldiers do upon a drum-head), for them: so making themselves merry with his misery, and sitting at their sport while he was hanging in pain.

3. They set up a superscription over his head, by which they intended to reproach him, but really did him both justice and honour, The king of the Jews, v. 26. Here was no crime alleged, but his sovereignty owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, John xi. 51. Christ crucified is king of his church, his spiritual Israel; and even then when he hung on the cross, he was like a king, conquering his and his people's enemies, and triumphing over them, Col. ii. 15. Now he was writing his laws in his own blood, and preparing his favours for his subjects. Whenever we look unto Christ crucified, we must remember the inscription over his head, that he is a king, and we must give up ourselves to be his subjects, as Israelites indeed.

4. They crucified two thieves with him, one on his right hand, the other on his left, and him in the midst as the worst of the three (v. 27); so great a degree of dishonour did they hereby intend him. And, no doubt, it gave him disturbance too. Some that have been imprisoned in the common gaols, for the testimony of Jesus, have complained of the company of cursing, swearing prisoners, more than any other of the grievances of their prison. Now, in the midst of such our Lord Jesus was crucified; while he lived he had, and there was occasion, associated with sinners, to do them good; and now when he died, he was for the same purpose joined with them, for he came into the world, and went out of it, to save sinners, even the chief. But this evangelist takes particular notice of the fulfilling of the scriptures in it, v. 28. In that famous prediction of Christ's sufferings (Isa. liii. 12), it was foretold that he should be numbered with the transgressors, because he was made sin for us.

5. The spectators, that is, the generality of them, instead of condoling with him in his misery, added to it by insulting over him. Surely never was such an instance of barbarous inhumanity toward the vilest malefactor: but thus the devil showed the utmost rage against him, and thus he submitted to the greatest dishonours that could be done him.

(1.) Even they that passed by, that were no way concerned, railed on him, v. 29. If their hearts were so hardened, that their compassions were not moved with such a spectacle, yet they should have thought it enough to have their curiosity gratified; but that will not serve: as if they were not only divested of all humanity, but were devils in human shape, they taunted him, and expressed themselves with the utmost detestation of him, and indignation at him, and shot thick at him their arrows, even bitter words. The chief priests, no doubt, put these sarcasms into their mouths, Thou that destroyest the temple, and buildest it in three days, now, if thou canst, save thyself, and come down from the cross. They triumph as if now that they had got him to the cross, there were no danger of his destroying the temple; whereas the temple of which he spoke, he was now destroying, and did within three days build it up; and the temple of which they spoke, he did by men, that were his sword and his hand, destroy not many years after. When secure sinners think the danger is over, it is then most ready to seize them: the day of the Lord comes as a thief upon those that deny his coming, and say, Where is the promise of it? much more upon those that defy his coming, and say, Let him make speed, and hasten his work.

(2.) Even the chief priests, who, being taken from among men and ordained for men, should have compassion even on those that are out of the way, should be tender of those that are suffering and dying (Heb. v. 1, 2), yet they poured vinegar instead of oil into his wounds, they talked to the grief of him whom God had smitten (Ps. lxix. 26), they mocked him, they said, He saved others, healed and helped them, but now it appears that it was not by his own power, for himself he cannot save. They challenged him to come down from the cross, if he could, v. 32. Let them but see that, and they would believe; whereas they would not believe, when he gave them a more convincing sign than that, when he came up from the grave. These chief priests, one would think, might now have found themselves other work to do: if they would not go to do their duty in the temple, yet they might have been employed in an office not foreign to their profession; though they would not offer any counsel or comfort to the Lord Jesus, yet they might have given some help to the thieves in their dying moments (the monks and priests in Popish countries are very officious about criminals broken upon the wheel, a death much like that of the cross); but they do not think that their business.

(3.) Even they that were crucified with him, reviled him (v. 32); one of them did, so wretchedly was his heart hardened even in the depth of misery, and at the door of eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: Golgotha: Mat 27:33-44; Luk 23:27-33, Calvary, Joh 19:17-27
Geneva 1599
15:22 (4) And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
(4) Christ is led out of the walls of the earthly Jerusalem into a foul place of dead men's carcasses, as a man most unclean, not because of himself, but because of our sins, which were laid upon him, with the result that we, being made clean by his blood, might be brought into the heavenly sanctuary.
John Gill
15:22 And they bring him unto the place, Golgotha,.... A famous, or rather an infamous one, well known, and much noted for the many executions there:
which is, being interpreted, the place of a skull; because the skulls of men that had been executed and buried there, being dug up again, lay scattered about; See Gill on Mt 27:33.
John Wesley
15:22 Mt 27:33; Lk 23:33; Jn 19:17.
15:2315:23: Եւ տային նմա գինի զըմռսեալ, եւ նա ո՛չ առ. եւ հանեն զնա ՚ի խաչ[918]։ [918] Ոմանք. Եւ հանին զնա ՚ի խաչ։
23 Զմուռսով խառնուած գինի տուին նրան, բայց նա չվերցրեց:
23 Եւ անոր զմուռսով խառնուած գինի տուին որ խմէ, բայց ինք չառաւ։
Եւ տային նմա գինի զմռսեալ, եւ նա ոչ առ:

15:23: Եւ տային նմա գինի զըմռսեալ, եւ նա ո՛չ առ. եւ հանեն զնա ՚ի խաչ[918]։
[918] Ոմանք. Եւ հանին զնա ՚ի խաչ։
23 Զմուռսով խառնուած գինի տուին նրան, բայց նա չվերցրեց:
23 Եւ անոր զմուռսով խառնուած գինի տուին որ խմէ, բայց ինք չառաւ։
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15:2323: И давали Ему пить вино со смирною; но Он не принял.
15:23  καὶ ἐδίδουν αὐτῶ ἐσμυρνισμένον οἶνον, ὃς δὲ οὐκ ἔλαβεν.
15:23. καὶ (And) ἐδίδουν (they-were-giving) αὐτῷ (unto-it) ἐσμυρνισμένον (to-having-had-come-to-be-myrrhed-to) οἶνον, (to-a-wine,"ὃς (which) δὲ (moreover) οὐκ (not) ἔλαβεν. (it-had-taken)
15:23. et dabant ei bibere murratum vinum et non accepitAnd they gave him to drink wine mingled with myrrh. But he took it not.
23. And they offered him wine mingled with myrrh: but he received it not.
15:23. And they gave him wine with myrrh to drink. But he did not accept it.
15:23. And they gave him to drink wine mingled with myrrh: but he received [it] not.
And they gave him to drink wine mingled with myrrh: but he received [it] not:

23: И давали Ему пить вино со смирною; но Он не принял.
15:23  καὶ ἐδίδουν αὐτῶ ἐσμυρνισμένον οἶνον, ὃς δὲ οὐκ ἔλαβεν.
15:23. et dabant ei bibere murratum vinum et non accepit
And they gave him to drink wine mingled with myrrh. But he took it not.
15:23. And they gave him wine with myrrh to drink. But he did not accept it.
15:23. And they gave him to drink wine mingled with myrrh: but he received [it] not.
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Albert Barnes: Notes on the Bible - 1834
15:23: Wine mingled ... - Matthew says "vinegar." It was probably "wine soured," so that it might be called either. This was the common drink of the Roman soldiers.
Myrrh - See the notes at Mat 27:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: they: Mat 27:34; Luk 23:36; Joh 19:28-30
but: Mar 14:25; Mat 26:19; Luk 22:18
John Gill
15:23 And they gave him to drink wine mingled with myrrh,.... Wine mingled with frankincense was what was usually given by the Jews to persons going to die (w):
"he that goes to be executed they mix for him, , "a grain of frankincense in a cup of wine", that his mind may be disturbed, or not sensible; as it is said, Prov 31:6, "give strong drink to him that is ready to perish, and wine to the bitter in soul": and the tradition is, that the honourable women in Jerusalem gave this freely, and brought it them; and if they did not, it was provided by the congregation,''
at the public expense; the design of it was to intoxicate, that they might not feel their pain and misery: but neither the rich women in general, nor were the public so disposed towards Christ, as to provide such a potion for him: it is most likely therefore that this was prepared by his friends, as Mary Magdalene, Martha, and others, in order to cheer and refresh his spirits; and was different from what the soldiers gave him, which was vinegar mixed with gall, though the Persic version so reads here:
but he received it not; nor would he so much as taste of it, as he did of the other, to show that he needed no such outward means to support his spirits, nor desired any allay of his sorrows, and was not afraid to meet death in all its terrors; and besides, he had said he would drink no more of the fruit of the vine till he drank it new in his Father's kingdom, Mt 26:29; See Gill on Mt 27:34.
(w) T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, sect. 10. fol. 193. 4. Maimon. Hilch. Sanhedrin, c. 13. sect. 2, 3. Moses Kotsensis Mitzvot Tora, pr. affirm. 98.
15:2415:24: Եւ բաժանեցին զհանդերձս նորա, արկեալ վիճակս ՚ի վերայ՝ թէ ո՛ զինչ առնուցու[919]։ [919] Ոսկան յաւելու. Եւ իբրեւ խաչեցին զնա՝ բաժանեցին։ Ոմանք. Զհանդերձ նորա։
24 Եւ նրան խաչը հանեցին: Եւ նրա հագուստները բաժանեցին՝ դրանց վրայ վիճակ գցելով, թէ ով ի՛նչ պիտի վերցնի
24 Ու խաչը հանեցին զանիկա եւ անոր հանդերձները բաժնեցին՝ անոնց վրայ վիճակ ձգելով թէ՝ ո՞վ ի՛նչ պիտի առնէ։
Եւ հանեն զնա ի խաչ, եւ բաժանեցին զհանդերձս նորա, արկեալ վիճակս ի վերայ թէ ո զինչ առնուցու:

15:24: Եւ բաժանեցին զհանդերձս նորա, արկեալ վիճակս ՚ի վերայ՝ թէ ո՛ զինչ առնուցու[919]։
[919] Ոսկան յաւելու. Եւ իբրեւ խաչեցին զնա՝ բաժանեցին։ Ոմանք. Զհանդերձ նորա։
24 Եւ նրան խաչը հանեցին: Եւ նրա հագուստները բաժանեցին՝ դրանց վրայ վիճակ գցելով, թէ ով ի՛նչ պիտի վերցնի
24 Ու խաչը հանեցին զանիկա եւ անոր հանդերձները բաժնեցին՝ անոնց վրայ վիճակ ձգելով թէ՝ ո՞վ ի՛նչ պիտի առնէ։
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15:2424: Распявшие Его делили одежды Его, бросая жребий, кому что взять.
15:24  καὶ σταυροῦσιν αὐτὸν καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπ᾽ αὐτὰ τίς τί ἄρῃ.
15:24. καὶ (And) σταυροῦσιν (they-en-staketh) αὐτὸν (to-it) καὶ (and) διαμερίζονται ( they-portioneth-through-to ) τὰ ( to-the-ones ) ἱμάτια ( to-apparelets ) αὐτοῦ, (of-it) βάλλοντες ( casting ) κλῆρον ( to-a-lot ) ἐπ' ( upon ) αὐτὰ ( to-them ) τίς (what-one) τί (to-what-one) ἄρῃ. (it-might-have-lifted)
15:24. et crucifigentes eum diviserunt vestimenta eius mittentes sortem super eis quis quid tolleretAnd crucifying him, they divided his garments, casting lots upon them, what every man should take.
24. And they crucify him, and part his garments among them, casting lots upon them, what each should take.
15:24. And while crucifying him, they divided his garments, casting lots over them, to see who would take what.
15:24. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
And when they had crucified him, they parted his garments, casting lots upon them, what every man should take:

24: Распявшие Его делили одежды Его, бросая жребий, кому что взять.
15:24  καὶ σταυροῦσιν αὐτὸν καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπ᾽ αὐτὰ τίς τί ἄρῃ.
15:24. et crucifigentes eum diviserunt vestimenta eius mittentes sortem super eis quis quid tolleret
And crucifying him, they divided his garments, casting lots upon them, what every man should take.
15:24. And while crucifying him, they divided his garments, casting lots over them, to see who would take what.
15:24. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: crucified: Deu 21:23; Psa 22:16, Psa 22:17; Isa 53:4-8; Act 5:30; Co2 5:21; Gal 3:13; Pe1 2:24
they parted: Psa 22:18; Mat 27:35, Mat 27:36; Luk 23:34; Joh 19:23, Joh 19:24
Geneva 1599
15:24 (5) And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
(5) Christ hangs naked upon the cross, and as the most wicked and base person that ever was, most vilely reproved. This was so that we, being clothed with his righteousness and blessed with his curses and sanctified by his only sacrifice, may be taken up into heaven.
John Gill
15:24 And when they had crucified him,.... Had fastened him to the cross, and reared it up, and he was hanging upon it:
they parted his garments, casting lots upon them, what every man should take. This last clause, "what every man should take", is left out in the Arabic version. His garments they divided into four parts; and each soldier, as there were four of them, took a part; and upon his vesture, or seamless coat, because they would not rend it, they cast lots who should have it, and so fulfilled a prophecy in Ps 22:18; See Gill on Mt 27:35.
John Wesley
15:24 St. Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross.
15:2515:25: Է՛ր ժամ՝ երրո՛րդ, եւ հանին զնա ՚ի խաչ։
25 Առաւօտեան ժամը ինն էր, երբ նրան խաչեցին
25 Ժամը երեքն էր ու խաչը հանեցին զանիկա։
Էր ժամ երրորդ եւ հանին զնա ի խաչ:

15:25: Է՛ր ժամ՝ երրո՛րդ, եւ հանին զնա ՚ի խաչ։
25 Առաւօտեան ժամը ինն էր, երբ նրան խաչեցին
25 Ժամը երեքն էր ու խաչը հանեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: Был час третий, и распяли Его.
15:25  ἦν δὲ ὥρα τρίτη καὶ ἐσταύρωσαν αὐτόν.
15:25. ἦν (It-was) δὲ (moreover) ὥρα (an-hour) τρίτη (third) καὶ (and) ἐσταύρωσαν (they-en-staked) αὐτόν. (to-it)
15:25. erat autem hora tertia et crucifixerunt eumAnd it was the third hour: and they crucified him.
25. And it was the third hour, and they crucified him.
15:25. Now it was the third hour. And they crucified him.
15:25. And it was the third hour, and they crucified him.
And it was the third hour, and they crucified him:

25: Был час третий, и распяли Его.
15:25  ἦν δὲ ὥρα τρίτη καὶ ἐσταύρωσαν αὐτόν.
15:25. erat autem hora tertia et crucifixerunt eum
And it was the third hour: and they crucified him.
15:25. Now it was the third hour. And they crucified him.
15:25. And it was the third hour, and they crucified him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25(б)-41: (См. Мф XXVII, 35-56). - И распяли Его. Вместо этого выражения, в некоторых кодексах стоит выражение: и стерегли Его (ewulasson auton). Так как о "распятии" Христа уже сказано в 23: и 24: стихах, то лучшим представляется принять последнее чтение. Воины, след., стерегли Христа, чтобы Его не похитили с креста Его друзья. Этим сообщением начинается у ев. Марка описание того, что случилось в то время, когда Господь висел на кресте. - И исполнилось слово Писания... Во многих уважаемых кодексах этого стиха нет. Новейшие критики также считают несогласным с характером Евангелия Марка приведение исполнившихся пророчеств. Но можно думать, что 53-я глава кн. Исаии, откуда взято это пророчество (ст. 12), хорошо была известна и христианам из язычников (ср. Деян VIII, 32). - Э! (29) - по греч. oua, лат. vah - употреблено только здесь. Это восклицание насмешливое. - Боже мой! Боже мой!.. Если у ев. Матфея Христос спрашивает словами псалма, для чего Бог оставил Его (ina ti), то у Марка Его слова звучат как восклицание: на что (eiV ti) Ты меня оставил! Это - восклицание горя: "до какого положения Ты довел Меня!" - Один... давал Ему пить, говоря... По ев. Марку, этот воин повторял то, что говорили другие (Мф ст. 49). Таким образом, заставляя Христа пить противный уксус, он этим самым усиливал Его страдания и при этом указывал, что никакой Илия уже не защитит распятого от издевательств воинов и не спасет от смерти. - Сотник, увидев, что он так возгласив... Последнего выражения "возгласив" не находится в очень многих уважаемых кодексах. Оно, и действительно, только затрудняет смысл речи, так как дает повод думать, что сотник был обращен к вере во Христа только его громким криком (kraxaV). Между тем, при сокращенном чтении, мысль стиха понятна: на сотника подействовало то, что Христос "испустил дух так" (outoV exepneusen), т.е. при таких удивительных знамениях, как, напр., тьма (35) и землетрясение (Мф ст. 54) [Г. А. Холмовский (Христ. чтение, 1910, янв., с. 41-42) находит неправильным перевод восклицания сотника, данный в нашем русском тексте. По этому переводу сотник исповедал Христа "Сыном Божиим", т.е. Единородным, как показывает и то обстоятельство, что в нашем переводе эти оба слова напечатаны с прописных букв. Между тем, едва ли возможно допустить, чтобы политеист-сотник сразу возвысился до такого понимания лица Иисуса Христа. Поэтому г. Холмовский переводит это восклицание так: "на самом деле этот человек был сыном какого-нибудь бога!"]. - Иакова меньшего - правильнее: Иакова малого (по-гречески поставлено mikrou, а не newterou). - Саломия. Ев. Марк таким именем называет, очевидно, мать сынов Зеведеевых (Мф XXVII, 56), Иоанна и Иакова (ср. Мф XX, 20). Если принять во внимание Ин XIX, 25, то можно заключить, что Саломия была сестра Богоматери.
Adam Clarke: Commentary on the Bible - 1831
15:25: The third hour - It has been before observed, that the Jews divided their night into four watches, of three hours each. They also divided the day into four general parts. The first began at sunrise. The second three hours after. The third at mid-day. The fourth three hours after, and continued till sunset. Christ having been nailed to the cross a little after mid-day, Joh 19:14-16, Joh 19:17, and having expired about three o'clock, Mar 15:33, the whole business of the crucifixion was finished within the space of this third division of the day, which Mark calls here the third hour. Commentators and critics have found it very difficult to reconcile this third hour of Mark, with the sixth hour of John, Joh 19:14. It is supposed that the true reading, in Joh 19:14, should be τριτη, the third, instead of ἑκτη the sixth; a mistake which might have readily taken place in ancient times, when the character γ gamma, which was put for τριτη, three, might have been mistaken for Ϛ episema, or sigma tau, which signifies six. And τριτη, the third, instead of ἑκτη, the sixth, is the reading of some very eminent MSS. in the place in question, Joh 19:14. See Bengel, Newcome, Macknight, Lightfoot, Rosenmuller, etc., on this perplexing point.
Albert Barnes: Notes on the Bible - 1834
15:25: And it was the third hour ... - In Joh 19:14 it is said, "And it was the preparation of the passover, and about the sixth hour, etc. Much difficulty has been felt in reconciling these passages, and infidels have usually adduced them to prove that the evangelists have contradicted themselves. In reconciling them the following remarks may perhaps make the matter clear:
(1) The Jews divided both the night and the day into four equal parts of three hours each. See the notes at Mat 14:25. The first division of the day commenced at six o'clock in the morning, and ended at nine; the second commenced at nine and ended at twelve, etc. "The third" hour mentioned by Mark would therefore correspond with our nine o'clock; the "sixth" hour mentioned by John would correspond with our twelve, or noon.
(2) mark professes to give the time accurately; John does not. He says "it was about the sixth hour," without affirming that this was exactly the time.
(3) a mistake in "numbers" is easily made; and if it should he admitted that such an error had crept into the text here, it would be nothing more than has occurred in many ancient writings. It has been proved, moreover, that it was common not to write the "words" indicating numbers at "length," but to use "letters." The Greeks designated numbers by the letters of the alphabet, and this mode of computation is found in ancient manuscripts. For example, the Cambridge manuscript of the New Testament has in this very place in Mark, not the word "third" written at length, but the Greek letter gamma (γ), the usual notation for third. Now it is well known that it would be easy to mistake this for the Greek letter sigma (ς), the mark denoting "six." An error of this kind in an early manuscript might be extensively propagated, and might have led to the present reading of the text. Such an error is actually known to exist in the "Chronicon" of Paschal, where Otho is said to have reigned ς, (six) months, whereas it is known that he reigned but three, and in this place, therefore, the γ, three, was mistaken for ς, six.
(4) there is some external authority for reading "third" in Joh 19:14. The Cambridge manuscript has this reading. Nonnus, who lived in the fifth century, says that this was the true reading (Wetstein). Peter of Alexandria, in a fragment concerning the Passover, as quoted by Usher, says, "It was the preparation of the Passover, and about the "third" hour, as," he adds, "the most accurate copies of the Bible have it; and this was the handwriting of the evangelist (John), which is kept, by the grace of God, in his most holy church at Ephesus" (Mill). It is to be admitted, however, that no great reliance is to be placed on this account. That a mistake "might" have occurred in the early manuscripts is not improbable. No man can "prove" that it did "not" so occur, and so long as this cannot be proved, the passages should not be adduced as conclusive proof of contradiction.
After all, perhaps, without the supposition that there is any error in the text, the whole difficulty may be removed by the following statements:
(1) Calvary was "without" the walls of Jerusalem. It was a considerable distance from the place where Jesus was tried and condemned. Some time, more or less, would be occupied in going there, and in the preparatory measures for crucifying him.
(2) it is not necessary to understand "Mark" as saying that it was precisely nine o'clock, according to our expression. With the Jews it was six until seven; it was the third hour until the fourth commenced; it was the ninth until it was the tenth. They "included" in the "third" hour the whole time from the third to the fourth. The same mode they adopted in regard to their days. See the notes at Mat 12:40.
(3) it is not unduly pressing the matter to suppose that Mark spoke of the time when the process for crucifixion commenced - that is, when he was condemned - when they entered upon it - when they made the preparation. Between that and the time when he was taken "out" of Jerusalem to Mount Calvary, and when he was actually nailed to the tree, there is no improbability in supposing that there might have been an interval of more than an hour. Indeed, the presumption is that considerably more time than that would elapse.
(4) John does not profess, as has been remarked, to be strictly accurate. He says "it was about the sixth hour," etc.
(5) now suppose that John meant to indicate the time when he was "actually" suspended on the cross - that he spoke of the "crucifixion" denoting the "act of suspension," as it struck "him" - and there is no difficulty. Any other two men - any witnesses - might give just such an account now. One man would speak of the time when the process for an execution commenced; another, perhaps, of the very "act" of the execution and would "both" speak of it in general terms, and say that a man was executed at such a time; and the circumstantial variation would "prove" that there was no collusion, no agreement to "impose" on a court - that they were honest witnesses. That is "proved" here.
(6) that this is the true account of the matter is clear from the evangelists themselves, and "especially from mar" The three first evangelists concur in stating that there was a remarkable "darkness" over the whole land from the "sixth" to the "ninth" hour, Mat 27:45; "Mar 15:33;" Luk 23:44. This fact - in which Mark concurs - would seem to indicate that "the actual crucifixion" continued only during that time - that he was, in fact, suspended at about the sixth hour, though the preparations for crucifying him had been going on (Mark) for two hours before. The fact that Mark Mar 15:33 mentions this darkness as commencing at the "sixth" and not at the "third" hour, is one of the circumstances undesignedly occurring that seems to signify that the crucifixion then had "actually" taken place, though the various arrangements for it Mar 15:25 had been going on from the "third" hour.
One thing is conclusively proved by this - that the evangelists did not "conspire together" to impose on the world. They are independent witnesses, and they were honest men; and the circumstance adverted to here is one that is allowed to be of great value in testimony in courts of justice - "circumstantial variation with essential agreement."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: the: Mar 15:33; Mat 27:45; Luk 23:44; Joh 19:14; Act 2:15
John Gill
15:25 And it was the third hour, and they crucified him. The time of the daily sacrifice of the morning, at which the priests ought to have been; and the time when the sanhedrim usually began to sit (x); for
"the grand sanhedrim sat from the daily sacrifice of the morning, to the daily sacrifice of the evening:''
but this being an extraordinary case, and they in a hurry to put Jesus to death, had been sitting up all night; and early in the morning had procured the sentence of death on him, which they were going to execute by the time they used to sit: this was about nine o'clock in the morning, and takes in the time between that and twelve at noon. The Ethiopic version reads, "and it was the sixth hour", to make it agree with Jn 19:14; and for the reconciling of these two places; see Gill on Jn 19:14.
(x) Maimon. Hilch. Sanhedrin, c. 3, sect. 1.
15:2615:26: Եւ էր գիր վնասու նորա գրեալ, թէ թագաւո՛ր է Հրէից։
26 Եւ կար նրա դատապարտութեան մասին գրութիւն՝ գրուած այսպէս. «Հրեաների թագաւորն է»
26 Անոր յանցանքի գիրը գրուած էր թէ «Հրէից թագաւորն է»։
Եւ էր գիր վնասու նորա գրեալ թէ` Թագաւոր է Հրէից:

15:26: Եւ էր գիր վնասու նորա գրեալ, թէ թագաւո՛ր է Հրէից։
26 Եւ կար նրա դատապարտութեան մասին գրութիւն՝ գրուած այսպէս. «Հրեաների թագաւորն է»
26 Անոր յանցանքի գիրը գրուած էր թէ «Հրէից թագաւորն է»։
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15:2626: И была надпись вины Его: Царь Иудейский.
15:26  καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη, ὁ βασιλεὺς τῶν ἰουδαίων.
15:26. καὶ (And) ἦν (it-was) ἡ (the-one) ἐπιγραφὴ (a-scribing-upon) τῆς (of-the-one) αἰτίας (of-an-appealing-unto) αὐτοῦ (of-it) ἐπιγεγραμμένη (having-had-come-to-be-scribed-upon,"Ο (The-one) ΒΑΣΙΛΕΥΣ (a-ruler-of) ΤΩΝ (of-the-ones) ΙΟΥΔΑΙΩΝ . ( of-Iouda-belonged )
15:26. et erat titulus causae eius inscriptus rex IudaeorumAnd the inscription of his cause was written over: THE KING OF THE JEWS.
26. And the superscription of his accusation was written over, THE KING OF THE JEWS.
15:26. And the title of his case was written as: THE KING OF THE JEWS.
15:26. And the superscription of his accusation was written over, THE KING OF THE JEWS.
And the superscription of his accusation was written over, THE KING OF THE JEWS:

26: И была надпись вины Его: Царь Иудейский.
15:26  καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη, ὁ βασιλεὺς τῶν ἰουδαίων.
15:26. et erat titulus causae eius inscriptus rex Iudaeorum
And the inscription of his cause was written over: THE KING OF THE JEWS.
15:26. And the title of his case was written as: THE KING OF THE JEWS.
15:26. And the superscription of his accusation was written over, THE KING OF THE JEWS.
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Albert Barnes: Notes on the Bible - 1834
15:26: The superscription - The writing over his head upon the cross.
The King of the Jews - See the notes at Mat 27:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: the superscription: Deu 23:5; Psa 76:10; Pro 21:1; Isa 10:7, Isa 46:10
The King of the Jews: Psa 2:6; Zac 9:9; Mat 2:2, Mat 27:37; Luk 23:37, Luk 23:38; Joh 19:18-22
John Gill
15:26 And the superscription of his accusation,.... Or "the cause of his death", as the Syriac and Persic versions read; the crime for which he suffered:
was written; over his head, upon the cross, to which it was fastened; the sum of which was,
the king of the Jews; See Gill on Mt 27:37.
15:2715:27: Եւ ընդ նմա հանին ՚ի խաչ երկուս աւազակս, մի ընդ աջմէ՛ եւ մի ընդ ահեկէ նորա[920]։ [920] Ոմանք. Եւ մի յահեկէ, նորա։
27 Եւ նրա հետ խաչեցին երկու աւազակներ, մէկը՝ նրա աջում եւ միւսը՝ ձախում
27 Ու անոր հետ երկու աւազակ խաչը հանեցին. մէկը անոր աջ կողմը ու միւսը ձախ կողմը։
Եւ ընդ նմա հանին ի խաչ երկուս աւազակս, մի ընդ աջմէ եւ մի ընդ ահեկէ նորա:

15:27: Եւ ընդ նմա հանին ՚ի խաչ երկուս աւազակս, մի ընդ աջմէ՛ եւ մի ընդ ահեկէ նորա[920]։
[920] Ոմանք. Եւ մի յահեկէ, նորա։
27 Եւ նրա հետ խաչեցին երկու աւազակներ, մէկը՝ նրա աջում եւ միւսը՝ ձախում
27 Ու անոր հետ երկու աւազակ խաչը հանեցին. մէկը անոր աջ կողմը ու միւսը ձախ կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: С Ним распяли двух разбойников, одного по правую, а другого по левую [сторону] Его.
15:27  καὶ σὺν αὐτῶ σταυροῦσιν δύο λῃστάς, ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ.
15:27. Καὶ (And) σὺν (together) αὐτῷ (unto-it) σταυροῦσιν (they-en-staketh) δύο (to-two) λῃστάς, (to-robbers,"ἕνα (to-one) ἐκ (out) δεξιῶν ( of-right-belonged ) καὶ (and) ἕνα (to-one) ἐξ (out) εὐωνύμων ( of-goodly-named ) αὐτοῦ. (of-it)
15:27. et cum eo crucifigunt duos latrones unum a dextris et alium a sinistris eiusAnd with him they crucify two thieves: the one on his right hand, and the other on his left.
27. And with him they crucify two robbers; one on his right hand, and one on his left.
15:27. And with him they crucified two robbers: one at his right, and the other at his left.
15:27. And with him they crucify two thieves; the one on his right hand, and the other on his left.
And with him they crucify two thieves; the one on his right hand, and the other on his left:

27: С Ним распяли двух разбойников, одного по правую, а другого по левую [сторону] Его.
15:27  καὶ σὺν αὐτῶ σταυροῦσιν δύο λῃστάς, ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ.
15:27. et cum eo crucifigunt duos latrones unum a dextris et alium a sinistris eius
And with him they crucify two thieves: the one on his right hand, and the other on his left.
15:27. And with him they crucified two robbers: one at his right, and the other at his left.
15:27. And with him they crucify two thieves; the one on his right hand, and the other on his left.
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Adam Clarke: Commentary on the Bible - 1831
15:27: Two thieves - A copy of the Itala tells their names: One on the right hand - named Zoathon; and one on the left hand - named Chammatha.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: Mat 27:38; Luk 23:32, Luk 23:33; Joh 19:18
John Gill
15:27 And with him they crucified two thieves,.... For his greater reproach;
the one on his right hand, and the other on his left; as if he had been one of them, and a principal among them; See Gill on Mt 27:38.
15:2815:28: Եւ լցա՛ւ գիրն որ ասէ, թէ ընդ անօրէնս համարեցաւ[921]։ [921] Ոմանք. Գիրն որ ասէր, թէ ընդ անօրէնսն։
28[29] Եւ կատարուեց գրուածը, թէ՝ «Անօրէնների հետ դասուեց» [29] 29. Յունարէնը չունի այս համարը:
28 Եւ կատարուեցաւ գրուածը որ կ’ըսէ. «Անօրէններու հետ սեպուեցաւ»։
Եւ լցաւ գիրն որ ասէ թէ` Ընդ անօրէնս համարեցաւ:

15:28: Եւ լցա՛ւ գիրն որ ասէ, թէ ընդ անօրէնս համարեցաւ[921]։
[921] Ոմանք. Գիրն որ ասէր, թէ ընդ անօրէնսն։
28[29] Եւ կատարուեց գրուածը, թէ՝ «Անօրէնների հետ դասուեց»
[29] 29. Յունարէնը չունի այս համարը:
28 Եւ կատարուեցաւ գրուածը որ կ’ըսէ. «Անօրէններու հետ սեպուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2828: И сбылось слово Писания: и к злодеям причтен.
15:28  
15:28. [WH omits this verse.]
15:28. et adimpleta est scriptura quae dicit et cum iniquis reputatus estAnd the scripture was fulfilled, which saith: And with the wicked he was reputed.
28. [Some Greek copies add verse 28: “And this showed the full meaning of the Scripture that says, ‘They put him with criminals.’”]
15:28. And the scripture was fulfilled, which says: “And with the iniquitous he was reputed.”
15:28. And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
And the scripture was fulfilled, which saith, And he was numbered with the transgressors:

28: И сбылось слово Писания: и к злодеям причтен.
15:28  
15:28. [WH omits this verse.]
15:28. et adimpleta est scriptura quae dicit et cum iniquis reputatus est
And the scripture was fulfilled, which saith: And with the wicked he was reputed.
28. [Some Greek copies add verse 28: “And this showed the full meaning of the Scripture that says, ‘They put him with criminals.’”]
15:28. And the scripture was fulfilled, which says: “And with the iniquitous he was reputed.”
15:28. And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
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Adam Clarke: Commentary on the Bible - 1831
15:28: The scripture was fulfilled - All this verse is wanting in many MSS., some versions, and several of the fathers.
Albert Barnes: Notes on the Bible - 1834
15:28: And the scripture was fulfilled ... - This passage of Scripture is found in Isa 53:12. This does not mean that he "was" a transgressor, but simply that in dying he "had a place" with transgressors. Nor does it mean that God regarded him as a sinner; but that at his death, in popular estimation. or by the sentence of the judge, he was "regarded as" a transgressor, and was treated in the same manner as the others who were put to death for their transgressions. Jesus died, the "just" for the "unjust," and in his death, as well as in his life, he was "holy, harmless, undefiled."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: Isa 53:12; Luk 22:37; Heb 12:2
John Gill
15:28 And the Scripture was fulfilled, which saith,.... In Is 53:12;
and he was numbered with the transgressors: he was no transgressor of the law of God himself, but was perfectly conformable to it in his holy nature, harmless conversation, and complete obedience: he knew no sin, nor committed any in thought, word, or deed, nor could any be found in him by men or devils; and yet he was traduced as a sinner, and charged with many foul things, none of which could be proved upon him: but inasmuch as he stood in the room, and stead of sinners, and had all the sins of his people imputed to him, and laid upon him, with his own consent, he was treated by the justice of God as if he had been a transgressor, and was reckoned as such; of which his being placed between two thieves, was a symbol and representation: hence he was stricken, and wounded, and died, for the sins of those in whose place he stood. The fifty third chapter of Isaiah, where this passage stands, is a manifest prophecy of the Messiah, as several of the Jewish writers themselves, both ancient and modern, acknowledge; though some would apply it to some other persons (y).
(y) See my Book of the Prophecies of the Old Testament, &c. p. 160, 161, &c.
John Wesley
15:28 Is 53:12.
15:2915:29: Եւ որք անցանէինն հայհոյէին զնա՝ շարժեալ զգլուխս իւրեանց, եւ ասէին. Վա՛հ, որ քակէիր զտաճարն՝ եւ զերիս աւուրս շինէին[922]. [922] Ոմանք. Շարժէին զգլուխս։
29 Եւ ովքեր անցնում էին, հայհոյում էին նրան, շարժում իրենց գլուխները եւ ասում. «Վա՛հ, որ քանդում էիր տաճարը եւ երեք օրում շինում
29 Եւ անոնք որ կ’անցնէին՝ կը հայհոյէին անոր, գլուխնին կը շարժէին ու կ’ըսէին. «Աւա՜ղ որ տաճարը կը քակէիր եւ երեք օրուան մէջ կը շինէիր։
Եւ որք անցանէինն` հայհոյէին զնա շարժեալ զգլուխս իւրեանց եւ ասէին. Վա՜հ, որ քակէիր զտաճարն եւ զերիս աւուրս շինէին:

15:29: Եւ որք անցանէինն հայհոյէին զնա՝ շարժեալ զգլուխս իւրեանց, եւ ասէին. Վա՛հ, որ քակէիր զտաճարն՝ եւ զերիս աւուրս շինէին[922].
[922] Ոմանք. Շարժէին զգլուխս։
29 Եւ ովքեր անցնում էին, հայհոյում էին նրան, շարժում իրենց գլուխները եւ ասում. «Վա՛հ, որ քանդում էիր տաճարը եւ երեք օրում շինում
29 Եւ անոնք որ կ’անցնէին՝ կը հայհոյէին անոր, գլուխնին կը շարժէին ու կ’ըսէին. «Աւա՜ղ որ տաճարը կը քակէիր եւ երեք օրուան մէջ կը շինէիր։
zohrab-1805▾ eastern-1994▾ western am▾
15:2929: Проходящие злословили Его, кивая головами своими и говоря: э! разрушающий храм, и в три дня созидающий!
15:29  καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες, οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐν τρισὶν ἡμέραις,
15:29. Καὶ (And) οἱ (the-ones) παραπορευόμενοι ( traversing-beside-of ) ἐβλασφήμουν (they-were-harmfully-declaring-unto) αὐτὸν (to-it) κινοῦντες ( moving-unto ) τὰς ( to-the-ones ) κεφαλὰς ( to-heads ) αὐτῶν (of-them) καὶ (and) λέγοντες ( forthing ,"Οὐὰ (Ah,"ὁ (the-one) καταλύων (loosing-down) τὸν (to-the-one) ναὸν (to-a-temple) καὶ (and) οἰκοδομῶν (house-building-unto) [ἐν] "[in]" τρισὶν ( unto-three ) ἡμέραις, (unto-days,"
15:29. et praetereuntes blasphemabant eum moventes capita sua et dicentes va qui destruit templum et in tribus diebus aedificatAnd they that passed by blasphemed him, wagging their heads and saying: Vah, thou that destroyest the temple of God and in three days buildest it up again:
29. And they that passed by railed on him, wagging their heads, and saying, Ha! thou that destroyest the temple, and buildest it in three days,
15:29. And the passersby blasphemed him, shaking their heads and saying, “Ah, you who would destroy the temple of God, and in three days rebuild it,
15:29. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest [it] in three days,
And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest [it] in three days:

29: Проходящие злословили Его, кивая головами своими и говоря: э! разрушающий храм, и в три дня созидающий!
15:29  καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες, οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐν τρισὶν ἡμέραις,
15:29. et praetereuntes blasphemabant eum moventes capita sua et dicentes va qui destruit templum et in tribus diebus aedificat
And they that passed by blasphemed him, wagging their heads and saying: Vah, thou that destroyest the temple of God and in three days buildest it up again:
15:29. And the passersby blasphemed him, shaking their heads and saying, “Ah, you who would destroy the temple of God, and in three days rebuild it,
15:29. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest [it] in three days,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: they: Psa 22:7, Psa 22:8, Psa 22:12-14, Psa 35:15-21, Psa 69:7, Psa 69:19, Psa 69:20, Psa 69:26, Psa 109:25; Lam 1:12, Lam 2:15; Mat 27:39, Mat 27:40
Ah: Mar 14:58; Gen 37:19, Gen 37:20; Mat 26:61; Joh 2:18-22
John Gill
15:29 And they that passed by,.... In the road, and went by the cross. The Arabic version adds, "before him", Christ, as he hung on the cross:
railed on him, wagging their heads; gave him opprobrious language, and used indecent gestures;
and saying, ah! thou that destroyest the temple; the Vulgate Latin version adds, "of God":
and buildest it in three days; thou poor vain miserable creature, that boasted of thy power, where art thou now? and what dost thou think of thyself?
John Wesley
15:29 Mt 27:39.
15:3015:30: ապրեցո՛ զանձն քո՝ եւ է՛ջ ՚ի խաչէդ։
30 ազատի՛ր ինքդ քեզ եւ իջի՛ր այդ խաչից»
30 Ինքզինքդ ազատէ՛ ու իջի՛ր խաչէն»։
ապրեցո զանձն քո եւ էջ ի խաչէդ:

15:30: ապրեցո՛ զանձն քո՝ եւ է՛ջ ՚ի խաչէդ։
30 ազատի՛ր ինքդ քեզ եւ իջի՛ր այդ խաչից»
30 Ինքզինքդ ազատէ՛ ու իջի՛ր խաչէն»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3030: спаси Себя Самого и сойди со креста.
15:30  σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ.
15:30. σῶσον (thou-should-have-saved) σεαυτὸν (to-thyself) καταβὰς (having-had-stepped-down) ἀπὸ (off) τοῦ (of-the-one) σταυροῦ. (of-a-stake)
15:30. salvum fac temet ipsum descendens de cruceSave thyself, coming down from the cross.
30. save thyself, and come down from the cross.
15:30. save yourself by descending from the cross.”
15:30. Save thyself, and come down from the cross.
Save thyself, and come down from the cross:

30: спаси Себя Самого и сойди со креста.
15:30  σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ.
15:30. salvum fac temet ipsum descendens de cruce
Save thyself, coming down from the cross.
15:30. save yourself by descending from the cross.”
15:30. Save thyself, and come down from the cross.
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John Gill
15:30 Save thyself, and come down from the cross. Suggesting that if he was what he had pretended to be, and could do what he gave out he could, he might easily free himself from the cross, and make his escape; See Gill on Mt 27:39, Mt 27:40.
15:3115:31: Նոյնպէս եւ քահանայապետիցն ա՛յպն արարեալ՝ ընդ միմեանս հանդերձ դպրօքն՝ եւ ասէին. Զայլս ապրեցոյց՝ զանձն ո՛չ կարասցէ ապրեցուցանել[923]. [923] Ոմանք. Դպրօք՝ ասէին... ոչ կարէ. կամ՝ ոչ կարէր ապրեցուց՛՛։
31 Նոյնպէս եւ քահանայապետները, իրենք իրենց մէջ, օրէնսգէտների հետ միասին, ծաղր էին անում ու ասում. «Ուրիշներին ազատեց, ինքն իրեն չի կարողանում ազատել
31 Նոյնպէս ալ քահանայապետները դպիրներուն հետ իրենց մէջ ծաղր ընելով՝ կ’ըսէին. «Ուրիշները ազատեց, ինքզինք չի կրնար ազատել։
Նոյնպէս եւ քահանայապետիցն այպն արարեալ ընդ միմեանս հանդերձ դպրօքն` ասէին. Զայլս ապրեցոյց, զանձն ոչ կարէ ապրեցուցանել:

15:31: Նոյնպէս եւ քահանայապետիցն ա՛յպն արարեալ՝ ընդ միմեանս հանդերձ դպրօքն՝ եւ ասէին. Զայլս ապրեցոյց՝ զանձն ո՛չ կարասցէ ապրեցուցանել[923].
[923] Ոմանք. Դպրօք՝ ասէին... ոչ կարէ. կամ՝ ոչ կարէր ապրեցուց՛՛։
31 Նոյնպէս եւ քահանայապետները, իրենք իրենց մէջ, օրէնսգէտների հետ միասին, ծաղր էին անում ու ասում. «Ուրիշներին ազատեց, ինքն իրեն չի կարողանում ազատել
31 Նոյնպէս ալ քահանայապետները դպիրներուն հետ իրենց մէջ ծաղր ընելով՝ կ’ըսէին. «Ուրիշները ազատեց, ինքզինք չի կրնար ազատել։
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15:3131: Подобно и первосвященники с книжниками, насмехаясь, говорили друг другу: других спасал, а Себя не может спасти.
15:31  ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον, ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι·
15:31. ὁμοίως (Unto-along-belonged) καὶ (and) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) ἐμπαίζοντες ( childing-in-to ) πρὸς (toward) ἀλλήλους ( to-one-to-other ) μετὰ (with) τῶν (of-the-ones) γραμματέων (of-letterers-of) ἔλεγον (they-were-forthing," Ἄλλους ( To-other ) ἔσωσεν, (it-saved,"ἑαυτὸν (to-self) οὐ (not) δύναται ( it-ableth ) σῶσαι: (to-have-saved)
15:31. similiter et summi sacerdotes ludentes ad alterutrum cum scribis dicebant alios salvos fecit se ipsum non potest salvum facereIn like manner also the chief priests, mocking, said with the scribes one to another: He saved others; himself he cannot save.
31. In like manner also the chief priests mocking among themselves with the scribes said, He saved others; himself he cannot save.
15:31. And similarly the leaders of the priests, mocking him with the scribes, said to one another: “He saved others. He is not able to save himself.
15:31. Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save:

31: Подобно и первосвященники с книжниками, насмехаясь, говорили друг другу: других спасал, а Себя не может спасти.
15:31  ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον, ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι·
15:31. similiter et summi sacerdotes ludentes ad alterutrum cum scribis dicebant alios salvos fecit se ipsum non potest salvum facere
In like manner also the chief priests, mocking, said with the scribes one to another: He saved others; himself he cannot save.
15:31. And similarly the leaders of the priests, mocking him with the scribes, said to one another: “He saved others. He is not able to save himself.
15:31. Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: also: Psa 2:1-4, Psa 22:16, Psa 22:17; Mat 27:41-43; Luk 23:35-37
He: Joh 11:47-52, Joh 12:23, Joh 12:24; Pe1 3:17, Pe1 3:18
John Gill
15:31 Likewise also the chief priests mocking,.... Or "laughed at one another", as the Syriac version renders it, having gained their point, and satiated their revenge on him:
said among themselves with the Scribes; who were likewise his implacable enemies;
he saved others, himself he cannot save; See Gill on Mt 27:41, Mt 27:42.
15:3215:32: Քրիստոսդ արքա՛յդ Իսրայէլի. իջցէ՛ այժմ ՚ի խաչէ՛ այտի, զի տեսցուք եւ հաւատասցուք դմա։ Եւ որ ընդ նմա ՚ի խաչն ելեալ էին՝ նախատէի՛ն զնա։
32 Այդ Քրիստոսը՝ Իսրայէլի այդ թագաւորը, թող այժմ իջնի խաչից, որպէսզի տեսնենք եւ հաւատանք դրան»: Եւ նրա հետ խաչուածներն էլ նախատում էին նրան:
32 Այդ Քրիստոսը, Իսրայէլի թագաւորը, թող հիմա խաչէն վար իջնէ, որպէս զի տեսնենք ու հաւատանք»։ Եւ իրեն հետ խաչուողները կը նախատէին զանիկա։
Քրիստոսդ, արքայդ Իսրայելի, իջցէ այժմ ի խաչէ այտի, զի տեսցուք եւ հաւատասցուք դմա: Եւ որ ընդ նմա ի խաչն ելեալ էին` նախատէին զնա:

15:32: Քրիստոսդ արքա՛յդ Իսրայէլի. իջցէ՛ այժմ ՚ի խաչէ՛ այտի, զի տեսցուք եւ հաւատասցուք դմա։ Եւ որ ընդ նմա ՚ի խաչն ելեալ էին՝ նախատէի՛ն զնա։
32 Այդ Քրիստոսը՝ Իսրայէլի այդ թագաւորը, թող այժմ իջնի խաչից, որպէսզի տեսնենք եւ հաւատանք դրան»: Եւ նրա հետ խաչուածներն էլ նախատում էին նրան:
32 Այդ Քրիստոսը, Իսրայէլի թագաւորը, թող հիմա խաչէն վար իջնէ, որպէս զի տեսնենք ու հաւատանք»։ Եւ իրեն հետ խաչուողները կը նախատէին զանիկա։
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15:3232: Христос, Царь Израилев, пусть сойдет теперь с креста, чтобы мы видели, и уверуем. И распятые с Ним поносили Его.
15:32  ὁ χριστὸς ὁ βασιλεὺς ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῶ ὠνείδιζον αὐτόν.
15:32. ὁ (the-one) χριστὸς (Anointed) ὁ (the-one) βασιλεὺς (a-ruler-of) Ἰσραὴλ (of-an-Israel) καταβάτω (it-should-have-had-stepped-down) νῦν (now) ἀπὸ (off) τοῦ (of-the-one) σταυροῦ, (of-a-stake) ἵνα (so) ἴδωμεν (we-might-have-had-seen) καὶ (and) πιστεύσωμεν. (we-might-have-trusted-of) καὶ (And) οἱ (the-ones) συνεσταυρωμένοι ( having-had-come-to-be-en-staked-together ) σὺν (together) αὐτῷ (unto-it) ὠνείδιζον (they-were-reproaching-to) αὐτόν. (to-it)
15:32. Christus rex Israhel descendat nunc de cruce ut videamus et credamus et qui cum eo crucifixi erant conviciabantur eiLet Christ the king of Israel come down now from the cross, that we may see and believe. And they that were crucified with him, reviled him.
32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. And they that were crucified with him reproached him.
15:32. Let the Christ, the king of Israel, descend now from the cross, so that we may see and believe.” Those who were crucified with him also insulted him.
15:32. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him:

32: Христос, Царь Израилев, пусть сойдет теперь с креста, чтобы мы видели, и уверуем. И распятые с Ним поносили Его.
15:32  ὁ χριστὸς ὁ βασιλεὺς ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῶ ὠνείδιζον αὐτόν.
15:32. Christus rex Israhel descendat nunc de cruce ut videamus et credamus et qui cum eo crucifixi erant conviciabantur ei
Let Christ the king of Israel come down now from the cross, that we may see and believe. And they that were crucified with him, reviled him.
15:32. Let the Christ, the king of Israel, descend now from the cross, so that we may see and believe.” Those who were crucified with him also insulted him.
15:32. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:32: And believe - In him is added by DFGHPBHV, and upwards of sixty others; as also the Armenian, Slavonic, and four Itala.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: Christ: Mar 14:61, Mar 14:62; Isa 44:6; Zep 3:15; Zac 9:9; Joh 1:49, Joh 12:13, Joh 19:12-15; Joh 20:25-29
that: Rom 3:3; Ti2 2:18
And: Mat 27:44; Luk 23:39-43
John Gill
15:32 Let Christ the king of Israel,.... Who sets up for the Messiah, and whose followers call him the king of Israel, whom the nation expected: and if he is so, let him
descend now from the cross, that we may see; see him come down, and be eyewitnesses of his power:
and believe; that he is the Messiah that was prophesied of, and has been waiting for:
and they that were crucified with him reviled him; that is, the thieves, at least one of them; See Gill on Mt 27:44.
15:3315:33: Եւ իբրեւ վե՛ց ժամ եղեւ՝ խաւա՛ր կալաւ զամենայն երկիր մինչեւ ցինն ժամն[924]։ [924] Բազումք. Ցինն ժամ։
33 Երբ կէսօր եղաւ, խաւար պատեց ամբողջ երկիրը, մինչեւ ժամը երեքը
33 Վեցերորդ ժամը հասածին պէս՝ բոլոր երկրին վրայ խաւար եղաւ մինչեւ իններորդ ժամը։
Եւ իբրեւ վեց ժամ եղեւ, խաւար կալաւ զամենայն երկիր մինչեւ ցինն ժամ:

15:33: Եւ իբրեւ վե՛ց ժամ եղեւ՝ խաւա՛ր կալաւ զամենայն երկիր մինչեւ ցինն ժամն[924]։
[924] Բազումք. Ցինն ժամ։
33 Երբ կէսօր եղաւ, խաւար պատեց ամբողջ երկիրը, մինչեւ ժամը երեքը
33 Վեցերորդ ժամը հասածին պէս՝ բոլոր երկրին վրայ խաւար եղաւ մինչեւ իններորդ ժամը։
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15:3333: В шестом же часу настала тьма по всей земле и [продолжалась] до часа девятого.
15:33  καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφ᾽ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης.
15:33. Καὶ (And) γενομένης ( of-having-had-became ) ὥρας (of-an-hour) ἕκτης (of-sixth,"σκότος (an-obscurity) ἐγένετο ( it-had-became ) ἐφ' (upon) ὅλην (to-whole) τὴν (to-the-one) γῆν (to-a-soil) ἕως (unto-if-which) ὥρας (of-an-hour) ἐνάτης. (of-ninth)
15:33. et facta hora sexta tenebrae factae sunt per totam terram usque in horam nonamAnd when the sixth hour was come, there was darkness over the whole earth until the ninth hour.
33. And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
15:33. And when the sixth hour arrived, a darkness occurred over the entire earth, until the ninth hour.
15:33. And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
And when the sixth hour was come, there was darkness over the whole land until the ninth hour:

33: В шестом же часу настала тьма по всей земле и [продолжалась] до часа девятого.
15:33  καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφ᾽ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης.
15:33. et facta hora sexta tenebrae factae sunt per totam terram usque in horam nonam
And when the sixth hour was come, there was darkness over the whole earth until the ninth hour.
15:33. And when the sixth hour arrived, a darkness occurred over the entire earth, until the ninth hour.
15:33. And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? 35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias. 36 And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. 37 And Jesus cried with a loud voice, and gave up the ghost. 38 And the veil of the temple was rent in twain from the top to the bottom. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

Here we have an account of Christ's dying, how his enemies abused him, and God honoured him at his death.

I. There was a thick darkness over the whole land (some think over the whole earth), for three hours, from noon till three of the clock. Now the scripture was fulfilled (Amos viii. 9), I will cause the sun to go down at noon, and I will darken the earth in the clear day; and Jer. xv. 9, Her sun is gone down while it is yet day. The Jews have often demanded of Christ a sign from heaven; and now they had one, but such a one as signified the blinding of their eyes. It was a sign of the darkness that was come, and coming, upon the Jewish church and nation. They were doing their utmost to extinguish the Sun of righteousness, which was now setting, and the rising again of which they would never own; and what then might be expected among them but a worse than Egyptian darkness? This intimated to them, that the things which belonged to their peace, were now hid from their eyes, and that the day of the Lord was at hand, which should be to them a day of darkness and gloominess, Joel ii. 1, 2. It was the power of darkness that they were now under, the works of darkness that they were now doing; and such as this should their doom justly be, who loved darkness rather than light.

II. Toward the close of this darkness, our Lord Jesus, in the agony of his soul, cried out, My God, my God, why hast thou forsaken me? v. 34. The darkness signified the present cloud which the human soul of Christ was under, when he was making it an offering for sin. Mr. Fox, in his Acts and Monuments (vol. 3, p. 160), tells of one Dr. Hunter, a martyr in queen Mary's time, who, being fastened to the stake, to be burnt, put up this short prayer, Son of God, shine upon me; and immediately the sun in the firmament shone out of the dark cloud, so full in his face, that he was forced to look another way, which was very comfortable to him. But our Lord Jesus, on the contrary, was denied the light of the sun, when he was in his sufferings, to signifying the withdrawing of the light of God's countenance. And this he complained of more than any thing; he did not complain of his disciples' forsaking him, but of his Father's, 1. Because this wounded his spirit; and that is a thing hard to bear (Prov. xviii. 14); brought the waters into his soul, Ps. lxix. 1-3. 2. Because in this especially he was made sin for us; our iniquities had deserved indignation and wrath upon the soul (Rom. ii. 8), and therefore, Christ, being made a sacrifice, underwent as much of it as he was capable of; and it could not but bear hard indeed upon him who had lain in the bosom of the Father from eternity, and was always his light. These symptoms of divine wrath, which Christ was under in his sufferings, were like that fire from heaven which had been sent sometimes, in extraordinary cases, to consume the sacrifices (as Lev. ix. 24; 2 Chron. vii. 1; 1 Kings xviii. 38); and it was always a token of God's acceptance. The fire that should have fallen upon the sinner, if God had not been pacified, fell upon the sacrifice, as a token that he was so; therefore it now fell upon Christ, and extorted him from this loud and bitter cry. When Paul was to be offered as a sacrifice for the service of saints, he could joy and rejoice (Phil. ii. 17); but it is another thing to be offered as a sacrifice for the sin of sinners. Now, at the sixth hour, and so to the ninth, the sun was darkened by an extraordinary eclipse; and if it be true, as some astronomers compute, that in the evening of this day on which Christ died there was an eclipse of the moon, that was natural and expected, in which seven digits of the moon were darkened, and it continued from five o'clock till seven, it is remarkable, and yet further significant of the darkness of the time that then was. When the sun shall be darkened, the moon also shall not give her light.

III. Christ's prayer was bantered by them that stood by (v. 35, 36); because he cried, Eli, Eli, or (as Mark has it, according to the Syriac dialect) Eloi, Eloi, they said, He calls for Elias, though they knew very well what he said, and what it signified, My God, My God. Thus did they represent him as praying to saints, either because he had abandoned God, or God had abandoned him; and hereby they would make him more and more odious to the people. One of them filled a sponge with vinegar, and reached it up to him upon a reed; "Let him cool his mouth with that, it is a drink good enough for him," v. 36. This was intended for a further affront and abuse to him; and whoever it was that checked him who did it, did but add to the reproach; "Let him alone; he has called for Elias: let us see whether Elias will come take him down; and if not, we may conclude that he also hath abandoned him."

IV. Christ did again cry with a loud voice, and so gave up the ghost, v. 37. He was now commending his soul into his Father's hand; and though God is not moved with any bodily exercise, yet this loud voice signified the great strength and ardency of affection wherewith he did it; to teach us, in every thing wherein we have to do with God, to put forth our utmost vigour, and to perform all the duties of religion, particularly that of self-resignation, with our whole heart and whole soul; and then, though speech fails, that we cannot cry with a loud voice, as Christ did, yet if God be the strength of the heart, that will not fail. Christ was really and truly dead, for he gave up the ghost; his human soul departed to the world of spirits, and left his body a breathless clod of clay.

V. Just at that instant that Christ died upon mount Calvary, the veil of the temple was rent in twain from the top to the bottom, v. 38. This bespoke a great deal, 1. Of the terror of the unbelieving Jews; for it was a presage of the utter destruction of their church and nation, which followed not long after; it was like the cutting asunder of the staff of beauty (for this veil was exceedingly splendid and glorious, Exod. xxvi. 31), and that was done at the same time when they gave for his price thirty pieces of silver (Zech. xi. 10, 12), to break the covenant which he had made with that people. Now it was time to cry, Ichabod, The glory is departed from Israel. Some think that the story which Josephus relates, of the temple door opening of its own accord, with that voice, Let us depart hence, some years before the destruction of Jerusalem, is the same with this; but that is not probable: however, this had the same signification, according to that (Hos. v. 14), I will tear, and go away. 2. It bespeaks a great deal of comfort to all believing Christians, for it signifies the consecrating and laying open to us of a new and living way into the holiest by the blood of Jesus.

VI. The centurion who commanded the detachment which had the oversight of the execution was convinced, and confessed that this Jesus was the Son of God, v. 39. One thing that satisfied him, was, that he so cried out, and gave up the ghost: that one who was ready to give up the ghost, should be able to cry out so, was very surprising. Of all the sad spectacles of this kind he never observed the like; and that one who had strength to cry so loud, should yet immediately give up the ghost, this also made him wonder; and he said, to the honour of Christ, and the shame of those that abused him, Truly this man was the Son of God. But what reason had he to say so? I answer, 1. He had reason to say that he suffered unjustly, and had a great deal of wrong done him. Note, He suffered for saying that he was the Son of God; and it was true, he did say so, so that if he suffered unjustly, as it was plain by all the circumstances of his suffering that he did, then what he said was true, and he was indeed the Son of God. 2. He had reason to say that he was a favourite of heaven, and one for whom the almighty power was particularly engaged, seeing how Heaven did him honour at his death, and frowned upon his persecutors. "Surely," thinks he, "this must be some divine person, highly beloved of God." This he expresses by such words as denote his eternal generation as God, and his special designation to the office of Mediator, though he meant not so. Our Lord Jesus, even in the depth of his sufferings and humiliation, was the Son of God, and was declared to be so with power.

VII. There were some of his friends, the good women especially, that attended him (v. 40, 41); There were women looking on afar off: the men durst not be seen at all, the mob was so very outrageous; Currenti cede furori--Give way to the raging torrent, they thought, was good counsel now. The women durst not come near, but stood at a distance, overwhelmed with grief. Some of these women are here named. Mary Magdalene was one; she had been his patient, and owed all her comfort to his power and goodness, which rescued her out of the possession of seven devils, in gratitude for which she thought she could never do enough for him. Mary also was there, the mother of James the little, Jacobus parvus, so the word is; probably, he was so called because he was, like Zaccheus, little of stature. This Mary was the wife of Cleophas or Alpheus, sister to the virgin Mary. These women had followed Christ from Galilee, though they were not required to attend the feast, as the males were; but it is probably that they came, in expectation that his temporal kingdom would now shortly be set up, and big with hopes of preferment for themselves, and their relations under him. It is plain that the mother of Zebedee's children was so (Matt. xx. 21); and now to see him upon a cross, whom they thought to have seen upon a throne, could not but be a great disappointment to them. Note, Those that follow Christ, in expectation of great things in this world by him, and by the profession of his religion, may probably live to see themselves sadly disappointed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: when: Mar 15:25; Mat 27:45; Luk 23:44, Luk 23:45
darkness: Psa 105:28; Isa 50:3, Isa 50:4; Amo 8:9, Amo 8:10
Geneva 1599
15:33 And when the sixth hour was come, there was (6) darkness over the (c) whole land until the ninth hour.
(6) How angry God was against our sins, which he punished in his son who is our sure substitute, is made evident by this horrible darkness.
(c) By this word "land" he means Palestine: so that the strangeness of the wonder is all the more set forth in that at the feast of the passover, and in the full moon, when the sun shone over all the rest of the world, and at midday, this corner of the world in which so wicked an act was committed was covered over with great darkness.
John Gill
15:33 And when the sixth hour was come,.... Or twelve o'clock at noon, having hung upon the cross from about the third hour, or nine in the morning:
there was darkness over the, whole land until the ninth hour; or three o'clock in the afternoon. The Ethiopic version renders the whole thus, "and when it was noon, the sun was darkened, and the whole world was darkened until the ninth hour"; See Gill on Mt 27:45.
John Wesley
15:33 Mt 27:45; Lk 23:44.
15:3415:34: Եւ յիններորդ ժամուն աղաղակեա՛ց Յիսուս ՚ի ձայն մեծ՝ եւ ասէ. Ե՛ղի՝ Ե՛ղի՝ ղա՛մա սաբաքթանի. որ թարգմանի՝ Աստուա՛ծ իմ, Աստուա՛ծ իմ, ընդէ՞ր թողեր զիս[925]։ [925] Ոմանք. Էլի Էլի՝ լամայ՝ սափաքթանի։ Յօրինակին. Ղամասա՝ բաքթանի։
34 Եւ ժամը երեքին Յիսուս բարձրաձայն աղաղակեց եւ ասաց. «Էլի՜, Էլի՜, լա՞մա սաբաքթանի», որ թարգմանւում է՝ Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ թողեցիր ինձ
34 Իններորդ ժամուն՝ Յիսուս մեծ ձայնով աղաղակեց ու ըսաւ. «Էլօի՜, Էլօի՜, լա՞մա սաբաքթանի». որ կը թարգմանուի՝ «Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ զիս թողուցիր»։
Եւ յիններորդ ժամուն աղաղակեաց Յիսուս ի ձայն մեծ եւ ասէ. [105]Էլի, Էլի``, լա՞մա սաբաքթանի. որ թարգմանի. Աստուած իմ, Աստուած իմ, ընդէ՞ր թողեր զիս:

15:34: Եւ յիններորդ ժամուն աղաղակեա՛ց Յիսուս ՚ի ձայն մեծ՝ եւ ասէ. Ե՛ղի՝ Ե՛ղի՝ ղա՛մա սաբաքթանի. որ թարգմանի՝ Աստուա՛ծ իմ, Աստուա՛ծ իմ, ընդէ՞ր թողեր զիս[925]։
[925] Ոմանք. Էլի Էլի՝ լամայ՝ սափաքթանի։ Յօրինակին. Ղամասա՝ բաքթանի։
34 Եւ ժամը երեքին Յիսուս բարձրաձայն աղաղակեց եւ ասաց. «Էլի՜, Էլի՜, լա՞մա սաբաքթանի», որ թարգմանւում է՝ Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ թողեցիր ինձ
34 Իններորդ ժամուն՝ Յիսուս մեծ ձայնով աղաղակեց ու ըսաւ. «Էլօի՜, Էլօի՜, լա՞մա սաբաքթանի». որ կը թարգմանուի՝ «Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ զիս թողուցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3434: В девятом часу возопил Иисус громким голосом: Элои! Элои! ламма савахфани? --что значит: Боже Мой! Боже Мой! для чего Ты Меня оставил?
15:34  καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ ἰησοῦς φωνῇ μεγάλῃ, ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;
15:34. καὶ (And) τῇ (unto-the-one) ἐνάτῃ (unto-ninth) ὥρᾳ (unto-an-hour) ἐβόησεν (it-hollered-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"φωνῇ (unto-a-sound) μεγάλῃ (unto-great," Ἐλωί ( Eloi ," ἐλωί ( Eloi ," λαμὰ ( lama ) σαβαχθανεί ; ( sabachthanei ,"ὅ (which) ἐστιν (it-be) μεθερμηνευόμενον (being-explained-with-of," Ὁ ( The-one ) θεός ( a-Deity ) μου ( of-me ,"[ ὁ "[ the-one ) θεός ( a-Deity ) μου ], ( of-me ,]" εἰς ( into ) τί ( to-what-one ) ἐγκατέλιπές ( thou-had-remaindered-down-in ) με ; ( to-me ?"
15:34. et hora nona exclamavit Iesus voce magna dicens Heloi Heloi lama sabacthani quod est interpretatum Deus meus Deus meus ut quid dereliquisti meAnd at the ninth hour, Jesus cried out with a loud voice, saying: Eloi, Eloi, lamma sabacthani? Which is, being interpreted: My God, My God, Why hast thou forsaken me?
34. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
15:34. And at the ninth hour, Jesus cried out with a loud voice, saying, “Eloi, Eloi, lamma sabacthani?” which means, “My God, My God, why have you forsaken me?”
15:34. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me:

34: В девятом часу возопил Иисус громким голосом: Элои! Элои! ламма савахфани? --что значит: Боже Мой! Боже Мой! для чего Ты Меня оставил?
15:34  καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ ἰησοῦς φωνῇ μεγάλῃ, ελωι ελωι λεμα σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;
15:34. et hora nona exclamavit Iesus voce magna dicens Heloi Heloi lama sabacthani quod est interpretatum Deus meus Deus meus ut quid dereliquisti me
And at the ninth hour, Jesus cried out with a loud voice, saying: Eloi, Eloi, lamma sabacthani? Which is, being interpreted: My God, My God, Why hast thou forsaken me?
15:34. And at the ninth hour, Jesus cried out with a loud voice, saying, “Eloi, Eloi, lamma sabacthani?” which means, “My God, My God, why have you forsaken me?”
15:34. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:34: My God, my God, etc. - See on Mat 27:46 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:34: at: Dan 9:21; Luk 23:46; Act 10:3
Eloi: Psa 22:1; Mat 27:46; Heb 5:7
why: Psa 27:9, Psa 42:9, Psa 71:11; Isa 41:17; Lam 1:12, Lam 5:20
Geneva 1599
15:34 And at the (7) ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
(7) Christ striving mightily with Satan, sin and death, all three armed with the horrible curse of God, grievously tormented in body hanging upon the cross, and in soul plunged into the depth of hell, yet he clears himself, crying with a mighty voice: and notwithstanding the wound which he received from death, in that he died, yet by smiting both things above and things beneath, by the renting of the veil of the temple, and by the testimony wrung out of those who murdered him, he shows evidently unto the rest of his enemies who are as yet obstinate, and mock at him, that he will be known without delay to be conqueror and Lord of all.
John Gill
15:34 And at the ninth hour Jesus cried with a loud voice,.... See Gill on Mt 27:46;
saying, Eloi, Eloi, lama sabachthani? in Matthew it is, "Eli, Eli", Both "Eli" and "Eloi", are Hebrew words, and signify the same; and are both used in Ps 22:1, from whence the whole is taken:
which is, being interpreted, my God, my God, why hast thou forsaken me? See Gill on Mt 27:46.
John Wesley
15:34 My God, my God, why hast thou forsaken me - Thereby claiming God as his God; and yet lamenting his Father's withdrawing the tokens of his love, and treating him as an enemy, while he bare our sins.
15:3515:35: Եւ ոմանք ՚ի նոցանէ՝ որ շուրջն կային զնովաւ՝ իբրեւ լուան, ասէին՝ թէ զԵղիա՛ կարդայ[926]։ [926] Ոմանք. Ասէին. ԶԵղիա կար՛՛։
35 Եւ նրանցից ոմանք, որ նրա շուրջն էին կանգնել, երբ լսեցին այդ, ասացին. «Եղիային է կանչում»
35 Եւ քովը կայնողներէն ոմանք երբ լսեցին՝ ըսին թէ՝ Եղիան կը կանչէ։
Եւ ոմանք ի նոցանէ որ շուրջն կային զնովաւ` իբրեւ լուան, ասէին թէ զԵղիա կարդայ:

15:35: Եւ ոմանք ՚ի նոցանէ՝ որ շուրջն կային զնովաւ՝ իբրեւ լուան, ասէին՝ թէ զԵղիա՛ կարդայ[926]։
[926] Ոմանք. Ասէին. ԶԵղիա կար՛՛։
35 Եւ նրանցից ոմանք, որ նրա շուրջն էին կանգնել, երբ լսեցին այդ, ասացին. «Եղիային է կանչում»
35 Եւ քովը կայնողներէն ոմանք երբ լսեցին՝ ըսին թէ՝ Եղիան կը կանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3535: Некоторые из стоявших тут, услышав, говорили: вот, Илию зовет.
15:35  καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον, ἴδε ἠλίαν φωνεῖ.
15:35. καί (And) τινες (ones) τῶν (of-the-ones) παρεστηκότων ( of-having-had-come-to-stand-beside ) ἀκούσαντες ( having-heard ) ἔλεγον (they-were-forthing,"Ἴδε (Thou-should-have-had-seen,"Ἠλείαν (to-a-Heleias) φωνεῖ. (it-soundeth-unto)
15:35. et quidam de circumstantibus audientes dicebant ecce Heliam vocatAnd some of the standers by hearing, said: Behold he calleth Elias.
35. And some of them that stood by, when they heard it, said, Behold, he calleth Elijah.
15:35. And some of those standing near, upon hearing this, said, “Behold, he is calling Elijah.”
15:35. And some of them that stood by, when they heard [it], said, Behold, he calleth Elias.
And some of them that stood by, when they heard [it], said, Behold, he calleth Elias:

35: Некоторые из стоявших тут, услышав, говорили: вот, Илию зовет.
15:35  καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον, ἴδε ἠλίαν φωνεῖ.
15:35. et quidam de circumstantibus audientes dicebant ecce Heliam vocat
And some of the standers by hearing, said: Behold he calleth Elias.
15:35. And some of those standing near, upon hearing this, said, “Behold, he is calling Elijah.”
15:35. And some of them that stood by, when they heard [it], said, Behold, he calleth Elias.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:35: he: Mar 9:11-13; Mat 17:11-13, Mat 27:47-49
John Gill
15:35 And some of them that stood by,.... The cross:
when they heard it; the loud voice of Jesus, and the words he uttered:
said, behold he calleth Elias; whom they ignorantly, or wilfully took for Eloi; See Gill on Mt 27:47.
15:3615:36: Եւ ընթացեալ մի ոմն՝ ելի՛ց սպունգ մի քացախով, եւ հարեալ յեղեգան՝ տայր ըմպե՛լ նմա, եւ ասէ. Թո՛յլ տուր, տեսցուք՝ գա՞յ Եղիա իջուցանել զդա[927]։ [927] Ոսկան. Թոյլ տուք, տեսց՛՛։
36 Եւ մէկը առաջ վազելով՝ սպունգը թաթախեց քացախի մէջ, անցկացրեց եղէգի ծայրին, տուեց նրան, որ խմի, ու ասաց. «Թողէ՛ք տեսնենք, արդեօք Եղիան կը գա՞յ նրան իջեցնելու»:
36 Ու մէկը վազեց սպունգ մը քացախով լեցուց ու եղէգի մը անցնելով՝ տուաւ անոր որպէս զի խմէ եւ ըսաւ. «Թող տուր, տեսնենք թէ Եղիան պիտի գա՞յ ատիկա վար իջեցնելու»։
Եւ ընթացեալ մի ոմն` ելից սպունգ մի քացախով, եւ հարեալ յեղեգան` տայր ըմպել նմա, եւ ասէ. Թոյլ տուր տեսցուք, գա՞յ Եղիա իջուցանել զդա:

15:36: Եւ ընթացեալ մի ոմն՝ ելի՛ց սպունգ մի քացախով, եւ հարեալ յեղեգան՝ տայր ըմպե՛լ նմա, եւ ասէ. Թո՛յլ տուր, տեսցուք՝ գա՞յ Եղիա իջուցանել զդա[927]։
[927] Ոսկան. Թոյլ տուք, տեսց՛՛։
36 Եւ մէկը առաջ վազելով՝ սպունգը թաթախեց քացախի մէջ, անցկացրեց եղէգի ծայրին, տուեց նրան, որ խմի, ու ասաց. «Թողէ՛ք տեսնենք, արդեօք Եղիան կը գա՞յ նրան իջեցնելու»:
36 Ու մէկը վազեց սպունգ մը քացախով լեցուց ու եղէգի մը անցնելով՝ տուաւ անոր որպէս զի խմէ եւ ըսաւ. «Թող տուր, տեսնենք թէ Եղիան պիտի գա՞յ ատիկա վար իջեցնելու»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3636: А один побежал, наполнил губку уксусом и, наложив на трость, давал Ему пить, говоря: постойте, посмотрим, придет ли Илия снять Его.
15:36  δραμὼν δέ τις [καὶ] γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν, λέγων, ἄφετε ἴδωμεν εἰ ἔρχεται ἠλίας καθελεῖν αὐτόν.
15:36. δραμὼν (Having-had-circuited) δέ (moreover,"τις (a-one,"γεμίσας (having-saturated-to) σπόγγον (to-a-sponge) ὄξους (of-a-vinegar,"περιθεὶς (having-had-placed-about) καλάμῳ (unto-a-reed," ἐπότιζεν ( it-was-drinkeeing-to ) αὐτόν, (to-it,"λέγων (forthing,"Ἄφετε (Ye-should-have-had-sent-off,"ἴδωμεν (we-might-have-had-seen) εἰ (if) ἔρχεται ( it-cometh ,"Ἠλείας (a-Heleias,"καθελεῖν (to-have-had-sectioned-down) αὐτόν. (to-it)
15:36. currens autem unus et implens spongiam aceto circumponensque calamo potum dabat ei dicens sinite videamus si veniat Helias ad deponendum eumAnd one running and filling a sponge with vinegar and putting it upon a reed, gave him to drink, saying: Stay, let us see if Elias come to take him down.
36. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink, saying, Let be; let us see whether Elijah cometh to take him down.
15:36. Then one of them, running and filling a sponge with vinegar, and placing it around a reed, gave it to him to drink, saying: “Wait. Let us see if Elijah will come to take him down.”
15:36. And one ran and filled a spunge full of vinegar, and put [it] on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
And one ran and filled a spunge full of vinegar, and put [it] on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down:

36: А один побежал, наполнил губку уксусом и, наложив на трость, давал Ему пить, говоря: постойте, посмотрим, придет ли Илия снять Его.
15:36  δραμὼν δέ τις [καὶ] γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν, λέγων, ἄφετε ἴδωμεν εἰ ἔρχεται ἠλίας καθελεῖν αὐτόν.
15:36. currens autem unus et implens spongiam aceto circumponensque calamo potum dabat ei dicens sinite videamus si veniat Helias ad deponendum eum
And one running and filling a sponge with vinegar and putting it upon a reed, gave him to drink, saying: Stay, let us see if Elias come to take him down.
15:36. Then one of them, running and filling a sponge with vinegar, and placing it around a reed, gave it to him to drink, saying: “Wait. Let us see if Elijah will come to take him down.”
15:36. And one ran and filled a spunge full of vinegar, and put [it] on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:36: Mar 15:23; Psa 69:21; Luk 23:36; Joh 19:28-30
John Gill
15:36 And one ran and filled a sponge full of vinegar,.... Christ at the same time saying, I thirst; see Jn 19:28;
and put it on a reed; an hyssop stalk, Jn 19:29;
and gave him to drink; and so fulfilled a prophecy in Ps 69:21;
saying, or "they said", as the Syriac version reads it; not he that fetched the sponge, but the others that were with him, and which agrees with Mt 27:27;
let alone; as forbidding him to go near him, and offer him any thing to drink:
let us see whether Elias will come and take him down; from the cross; See Gill on Mt 27:49.
15:3715:37: Եւ Յիսուս արձակեաց ձայն մեծ՝ եւ եհա՛ն զոգի[928]։ [928] Ոմանք. Եհան զոգին։
37 Եւ Յիսուս բարձր ձայն արձակեց ու հոգին աւանդեց
37 Յիսուս մեծ ձայն մը հանեց ու հոգին տուաւ։
Եւ Յիսուս արձակեաց ձայն մեծ եւ եհան զոգի:

15:37: Եւ Յիսուս արձակեաց ձայն մեծ՝ եւ եհա՛ն զոգի[928]։
[928] Ոմանք. Եհան զոգին։
37 Եւ Յիսուս բարձր ձայն արձակեց ու հոգին աւանդեց
37 Յիսուս մեծ ձայն մը հանեց ու հոգին տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3737: Иисус же, возгласив громко, испустил дух.
15:37  ὁ δὲ ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν.
15:37. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous,"ἀφεὶς (having-had-sent-off) φωνὴν (to-a-sound) μεγάλην (to-great,"ἐξέπνευσεν. (it-currented-out-unto)
15:37. Iesus autem emissa voce magna exspiravitAnd Jesus, having cried out with a loud voice, gave up the ghost.
37. And Jesus uttered a loud voice, and gave up the ghost.
15:37. Then Jesus, having emitted a loud cry, expired.
15:37. And Jesus cried with a loud voice, and gave up the ghost.
And Jesus cried with a loud voice, and gave up the ghost:

37: Иисус же, возгласив громко, испустил дух.
15:37  ὁ δὲ ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν.
15:37. Iesus autem emissa voce magna exspiravit
And Jesus, having cried out with a loud voice, gave up the ghost.
15:37. Then Jesus, having emitted a loud cry, expired.
15:37. And Jesus cried with a loud voice, and gave up the ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
15:37: Gave up the ghost - This was about three o'clock, or what was termed by the Jews the ninth hour; about the time that the paschal lamb was usually sacrificed. The darkness mentioned here must have endured about two hours and a half. Concerning this eclipse, see on Mat 27:45 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:37: Mat 27:50; Luk 23:46; Joh 19:30
John Gill
15:37 And Jesus cried with a loud voice,.... A second time, and said the words which are in Lk 23:46 and in Jn 19:30
and gave up the ghost. The Syriac version renders it, "and finished": his life, his days, his race, his ministry, and the work which was given him to do; See Gill on Mt 27:50.
John Wesley
15:37 Mt 27:50; Lk 23:46; Jn 19:30.
15:3815:38: Եւ վարագոյր տաճարին պատառեցա՛ւ յերկուս՝ ՚ի վերուստ մինչեւ ՚ի խոնարհ[929]։ [929] Ոմանք. Մինչ ՚ի խոնարհ։
38 Եւ տաճարի վարագոյրը վերեւից մինչեւ ներքեւ երկուսի պատռուեց
38 Տաճարին վարագոյրը երկուքի պատռուեցաւ վերէն վար։
Եւ վարագոյր տաճարին պատառեցաւ յերկուս ի վերուստ մինչեւ ի խոնարհ:

15:38: Եւ վարագոյր տաճարին պատառեցա՛ւ յերկուս՝ ՚ի վերուստ մինչեւ ՚ի խոնարհ[929]։
[929] Ոմանք. Մինչ ՚ի խոնարհ։
38 Եւ տաճարի վարագոյրը վերեւից մինչեւ ներքեւ երկուսի պատռուեց
38 Տաճարին վարագոյրը երկուքի պատռուեցաւ վերէն վար։
zohrab-1805▾ eastern-1994▾ western am▾
15:3838: И завеса в храме раздралась надвое, сверху донизу.
15:38  καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπ᾽ ἄνωθεν ἕως κάτω.
15:38. Καὶ (And) τὸ (the-one) καταπέτασμα (a-spreading-down-to) τοῦ (of-the-one) ναοῦ (of-a-temple) ἐσχίσθη (it-was-severed-to) εἰς (into) δύο (to-two) ἀπ' (off) ἄνωθεν (up-unto-which-from) ἕως (unto-if-which) κάτω. (down-unto-which)
15:38. et velum templi scissum est in duo a sursum usque deorsumAnd the veil of the temple was rent in two, from the top to the bottom.
38. And the veil of the temple was rent in twain from the top to the bottom.
15:38. And the veil of the temple was torn in two, from the top to the bottom.
15:38. And the veil of the temple was rent in twain from the top to the bottom.
And the veil of the temple was rent in twain from the top to the bottom:

38: И завеса в храме раздралась надвое, сверху донизу.
15:38  καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπ᾽ ἄνωθεν ἕως κάτω.
15:38. et velum templi scissum est in duo a sursum usque deorsum
And the veil of the temple was rent in two, from the top to the bottom.
15:38. And the veil of the temple was torn in two, from the top to the bottom.
15:38. And the veil of the temple was rent in twain from the top to the bottom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:38: Exo 26:31-34, Exo 40:20, Exo 40:21; Lev. 16:2-19; Ch2 3:8-14; Mat 27:51-53; Luk 23:45; Heb 4:14-16, Heb 6:19, Heb 9:3-12, Heb 10:19-23
John Gill
15:38 And the vail of the temple was rent in twain, from the top to the bottom. At which time also there was an earthquake, and the rocks were rent, and graves were opened, as Matthew relates; see Gill on Mt 27:51, Mt 27:52.
15:3915:39: Եւ տեսեալ հարիւրապետին որ կա՛յր անդ՝ թէ աղաղակեաց եւ եհան զոգի, եւ ասէ. Արդարեւ՝ այրս այս Որդի՛ Աստուծոյ էր[930]։ [930] Ոմանք. Թէ աղաղակեաց... զոգի, ասէ։
39 Եւ այնտեղ կանգնած հարիւրապետը տեսնելով, թէ ինչպէս նա աղաղակեց եւ հոգին աւանդեց, ասաց. «Իրօք այս մարդը Աստծու Որդի էր»
39 Հարիւրապետը, որ անոր դէմ կեցեր էր, տեսնելով որ այսպէս աղաղակելով հոգի տուաւ, ըսաւ. «Արդարեւ Որդի Աստուծոյ էր այս մարդը»։
Եւ տեսեալ հարիւրապետին որ կայր անդ թէ աղաղակեաց եւ եհան զոգի, ասէ. Արդարեւ այրս այս Որդի Աստուծոյ էր:

15:39: Եւ տեսեալ հարիւրապետին որ կա՛յր անդ՝ թէ աղաղակեաց եւ եհան զոգի, եւ ասէ. Արդարեւ՝ այրս այս Որդի՛ Աստուծոյ էր[930]։
[930] Ոմանք. Թէ աղաղակեաց... զոգի, ասէ։
39 Եւ այնտեղ կանգնած հարիւրապետը տեսնելով, թէ ինչպէս նա աղաղակեց եւ հոգին աւանդեց, ասաց. «Իրօք այս մարդը Աստծու Որդի էր»
39 Հարիւրապետը, որ անոր դէմ կեցեր էր, տեսնելով որ այսպէս աղաղակելով հոգի տուաւ, ըսաւ. «Արդարեւ Որդի Աստուծոյ էր այս մարդը»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3939: Сотник, стоявший напротив Его, увидев, что Он, так возгласив, испустил дух, сказал: истинно Человек Сей был Сын Божий.
15:39  ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν, ἀληθῶς οὖτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν.
15:39. Ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) κεντυρίων (a-kenturion) ὁ (the-one) παρεστηκὼς (having-had-come-to-stand-beside) ἐξ (out) ἐναντίας (of-ever-a-oned-in) αὐτοῦ (of-it,"ὅτι (to-which-a-one) οὕτως (unto-the-one-this) ἐξέπνευσεν (it-currented-out-unto,"εἶπεν (it-had-said,"Ἀληθῶς (Unto-un-secluded) οὗτος (the-one-this) ὁ (the-one) ἄνθρωπος (a-mankind) υἱὸς (a-Son) θεοῦ (of-a-Deity) ἦν. (it-was)
15:39. videns autem centurio qui ex adverso stabat quia sic clamans exspirasset ait vere homo hic Filius Dei eratAnd the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost. said: Indeed this man was the son of God.
39. And when the centurion, which stood by over against him, saw that he so gave up the ghost, he said, Truly this man was the Son of God.
15:39. Then the centurion who stood opposite him, seeing that he had expired while crying out in this way, said: “Truly, this man was the Son of God.”
15:39. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.
And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God:

39: Сотник, стоявший напротив Его, увидев, что Он, так возгласив, испустил дух, сказал: истинно Человек Сей был Сын Божий.
15:39  ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν, ἀληθῶς οὖτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν.
15:39. videns autem centurio qui ex adverso stabat quia sic clamans exspirasset ait vere homo hic Filius Dei erat
And the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost. said: Indeed this man was the son of God.
15:39. Then the centurion who stood opposite him, seeing that he had expired while crying out in this way, said: “Truly, this man was the Son of God.”
15:39. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:39: the centurion: The centurion was a military captain, and commander of a century, or 100 men. In order to have a proper notion of his office, it may be desirable to explain the construction and array of the Roman legion. Each legion was divided into ten cohorts, each cohort into three maniples, and each maniple into two centuries; so that there were thirty maniples, and sixty centuries in a legion, which, if the century had always, as the word imports, consisted of 100 soldiers, would have formed a combined phalanx of 6, 000 men. The number in a legion, however, varied at different periods; in the time of Polybius it was 4, 200. The order of battle was that of three lines; the hastati, or spearmen, occupied the front; the principes, the second line; the triarii (also called pilani from their weapon, the pilam) the third. The centurions were appointed by the tribunes, and generally selected from the common soldiers according to their merit; although the office was sometimes obtained for money, or through the favour of the consuls. Their badge was a vine rod, or sapling. Mar 15:44; Mat 8:5-10; Act 10:1, Act 27:1-3, Act 27:43
he said: Mat 27:43, Mat 27:54; Luk 23:47, Luk 23:48
John Gill
15:39 And when the centurion, which stood over against him,.... To watch him, that nobody released him, and that he did not come down from the cross himself;
saw that he so cried out, and gave up the ghost; that he cried with so loud and strong a voice, and the next moment expired:
he said, truly this man was the Son of God; and so said the rest of the soldiers that were with them, as appears from Mt 27:54; see Gill on Mt 27:54.
15:4015:40: Եին եւ կանայք որ հայէին ՚ի հեռաստանէ. յորս էր Մարիամ Մագդաղենացի, եւ Մարիամ Յակովբու փոքրկան եւ Յովսեա՛յ մայրն, եւ Սողովմէ[931]. [931] Ոմանք. Էին կանայք... Յակովբայ փոքրկանն։
40 Կային եւ կանայք, որոնք դիտում էին հեռուից: Նրանց մէջ էին Մարիամ Մագդաղենացին, Կրտսեր Յակոբոսի եւ Յովսէի մայրը՝ Մարիամը, ինչպէս եւ Սաղոմէն
40 Կիներ ալ կային, որոնք հեռուէն կը նայէին։ Անոնց մէջ էին Մարիամ Մագդաղենացին եւ պզտիկ Յակոբոսին ու Յովսէսին մայրը Մարիամը եւ Սողովմէն,
Էին եւ կանայք որ հայէին ի հեռաստանէ, յորս էր Մարիամ Մագդաղենացի եւ Մարիամ Յակովբու փոքրկան եւ Յովսեայ մայրն եւ Սողովմէ:

15:40: Եին եւ կանայք որ հայէին ՚ի հեռաստանէ. յորս էր Մարիամ Մագդաղենացի, եւ Մարիամ Յակովբու փոքրկան եւ Յովսեա՛յ մայրն, եւ Սողովմէ[931].
[931] Ոմանք. Էին կանայք... Յակովբայ փոքրկանն։
40 Կային եւ կանայք, որոնք դիտում էին հեռուից: Նրանց մէջ էին Մարիամ Մագդաղենացին, Կրտսեր Յակոբոսի եւ Յովսէի մայրը՝ Մարիամը, ինչպէս եւ Սաղոմէն
40 Կիներ ալ կային, որոնք հեռուէն կը նայէին։ Անոնց մէջ էին Մարիամ Մագդաղենացին եւ պզտիկ Յակոբոսին ու Յովսէսին մայրը Մարիամը եւ Սողովմէն,
zohrab-1805▾ eastern-1994▾ western am▾
15:4040: Были [тут] и женщины, которые смотрели издали: между ними была и Мария Магдалина, и Мария, мать Иакова меньшего и Иосии, и Саломия,
15:40  ἦσαν δὲ καὶ γυναῖκες ἀπὸ μακρόθεν θεωροῦσαι, ἐν αἷς καὶ μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ ἰακώβου τοῦ μικροῦ καὶ ἰωσῆτος μήτηρ καὶ σαλώμη,
15:40. Ἦσαν (They-were) δὲ (moreover) καὶ (and) γυναῖκες (women) ἀπὸ (off) μακρόθεν (from-long) θεωροῦσαι , ( surveiling-unto ,"ἐν (in) αἷς ( unto-which ) καὶ (and) Μαριὰμ (a-Mariam) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) καὶ (and) Μαρία (a-Maria) ἡ (the-one) Ἰακώβου (of-an-Iakobos) τοῦ (of-the-one) μικροῦ (of-small) καὶ (and) Ἰωσῆτος (of-an-Ioses) μήτηρ (a-mother) καὶ (and) Σαλώμη, (a-Salome,"
15:40. erant autem et mulieres de longe aspicientes inter quas et Maria Magdalene et Maria Iacobi minoris et Ioseph mater et SalomeAnd there were also women looking on afar off: among whom was Mary Magdalen and Mary the mother of James the Less and of Joseph and Salome,
40. And there were also women beholding from afar: among whom both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
15:40. Now there were also women watching from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joseph, and Salome,
15:40. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome:

40: Были [тут] и женщины, которые смотрели издали: между ними была и Мария Магдалина, и Мария, мать Иакова меньшего и Иосии, и Саломия,
15:40  ἦσαν δὲ καὶ γυναῖκες ἀπὸ μακρόθεν θεωροῦσαι, ἐν αἷς καὶ μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ ἰακώβου τοῦ μικροῦ καὶ ἰωσῆτος μήτηρ καὶ σαλώμη,
15:40. erant autem et mulieres de longe aspicientes inter quas et Maria Magdalene et Maria Iacobi minoris et Ioseph mater et Salome
And there were also women looking on afar off: among whom was Mary Magdalen and Mary the mother of James the Less and of Joseph and Salome,
15:40. Now there were also women watching from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joseph, and Salome,
15:40. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:40: Joses - Some MSS. and versions read Joset, others Joseph. See on Mat 27:56 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:40: women: Psa 38:11; Mat 27:55, Mat 27:56; Luk 23:49; Joh 19:25-27
Mary Magdalene: Mar 16:9; Mat 28:1; Luk 8:2, Luk 8:3; Joh 20:11-18
Mary the: Mar 15:47, Mar 16:1; Mat 13:55, Mat 27:55, Mat 27:61; Joh 19:25; Co1 9:5; Gal 1:19; Jam 1:1
Salome: Mar 16:1
Geneva 1599
15:40 (8) There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
(8) Christ, to the great shame of the men who forsook the Lord, chose women for his witnesses, who beheld this entire event.
John Gill
15:40 There were also women looking on afar off,.... At some distance from the cross, observing what was said and done;
among whom was Mary Magdalene; who had received great favours from Christ:
and Mary the mother of James the less; or "little", so called to distinguish him from James the son of Zebedee, and because he might be little of stature: nor was it unusual with the Jews to distinguish persons after this manner: so we read (z) of R. Jesa, "the little", and of Samuel, "the little" (a), which some have thought to be the Apostle Paul, so called from the littleness of his stature:
and of Joses; or "Joseph", as the Vulgate Latin and Ethiopic versions read;
and Salome; the mother of Zebedee's children, James and John; See Gill on Mt 27:56. This was a common name among the Jews; Herod had a sister and a daughter of this name; and the daughter of Herodias, who demanded the head of John, the Baptist, was of this name; and it is the same with Shalom: we read (b) of one Imme Shalom, or mother Shalom, wife of R. Eliezer, and sister to Rabban Gamaliel. Salome, with the Ethiopians (c), is said to be Mary's midwife, and to accompany Christ, with Mary, and Joseph, when they fled into Egypt.
(z) Zohar in Exod. fol. 63. 2. & passim. (a) T. Bab. Beracot, fol. 28. 2. & 29. 1. (b) T. Bab. Sabbat, fol. 116. 1. (c) Ludolph. Lex. Ethiop. p. 525, & Castell. Lex. Polyglot, col. 3767.
15:4115:41: որք յորժամ էրն ՚ի Գալիլեա՝ զհե՛տ շրջէին նորա, եւ պաշտէին զնա. եւ ա՛յլ բազում կանայք՝ որք ընդ նմա՛ իսկ եկեալ էին յԵրուսաղէմ[932]։[932] Բազումք. Որ ընդ նմա իսկ ելեալ էին։
41 որոնք, երբ Յիսուս Գալիլիայում էր, նրա յետեւից էին գնում եւ ծառայում նրան. կային նաեւ շատ այլ կանայք, որոնք նրա հետ Երուսաղէմ էին ելել:
41 Որոնք երբ Յիսուս Գալիլիա էր, անոր ետեւէն կ’երթային եւ սպասաւորութիւն կ’ընէին։ Ուրիշ շատ կիներ ալ՝ որոնք իրեն հետ Երուսաղէմ ելեր էին։
որք յորժամ էրն ի Գալիլեա, զհետ շրջէին նորա եւ պաշտէին զնա. եւ այլ բազում կանայք որ ընդ նմա իսկ ելեալ էին յԵրուսաղէմ:

15:41: որք յորժամ էրն ՚ի Գալիլեա՝ զհե՛տ շրջէին նորա, եւ պաշտէին զնա. եւ ա՛յլ բազում կանայք՝ որք ընդ նմա՛ իսկ եկեալ էին յԵրուսաղէմ[932]։
[932] Բազումք. Որ ընդ նմա իսկ ելեալ էին։
41 որոնք, երբ Յիսուս Գալիլիայում էր, նրա յետեւից էին գնում եւ ծառայում նրան. կային նաեւ շատ այլ կանայք, որոնք նրա հետ Երուսաղէմ էին ելել:
41 Որոնք երբ Յիսուս Գալիլիա էր, անոր ետեւէն կ’երթային եւ սպասաւորութիւն կ’ընէին։ Ուրիշ շատ կիներ ալ՝ որոնք իրեն հետ Երուսաղէմ ելեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
15:4141: которые и тогда, как Он был в Галилее, следовали за Ним и служили Ему, и другие многие, вместе с Ним пришедшие в Иерусалим.
15:41  αἳ ὅτε ἦν ἐν τῇ γαλιλαίᾳ ἠκολούθουν αὐτῶ καὶ διηκόνουν αὐτῶ, καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῶ εἰς ἱεροσόλυμα.
15:41. αἳ ( which ) ὅτε (which-also) ἦν (it-was) ἐν (in) τῇ (unto-the-one) Γαλιλαίᾳ (unto-a-Galilaia) ἠκολούθουν (they-were-pathing-along-unto) αὐτῷ (unto-it) καὶ (and) διηκόνουν (they-were-raising-through-unto) αὐτῷ (unto-it,"καὶ (and) ἄλλαι ( other ) πολλαὶ ( much ) αἱ (the-ones) συναναβᾶσαι ( having-had-stepped-up-together ) αὐτῷ (unto-it) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma)
15:41. et cum esset in Galilaea sequebantur eum et ministrabant ei et aliae multae quae simul cum eo ascenderant HierosolymaWho also when he was in Galilee followed him and ministered to him, and many other women that came up with him to Jerusalem.
41. who, when he was in Galilee, followed him, and ministered unto him; and many other women which came up with him unto Jerusalem.
15:41. (and while he was in Galilee, they followed him and ministered to him) and many other women, who had ascended along with him to Jerusalem.
15:41. (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem:

41: которые и тогда, как Он был в Галилее, следовали за Ним и служили Ему, и другие многие, вместе с Ним пришедшие в Иерусалим.
15:41  αἳ ὅτε ἦν ἐν τῇ γαλιλαίᾳ ἠκολούθουν αὐτῶ καὶ διηκόνουν αὐτῶ, καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῶ εἰς ἱεροσόλυμα.
15:41. et cum esset in Galilaea sequebantur eum et ministrabant ei et aliae multae quae simul cum eo ascenderant Hierosolyma
Who also when he was in Galilee followed him and ministered to him, and many other women that came up with him to Jerusalem.
15:41. (and while he was in Galilee, they followed him and ministered to him) and many other women, who had ascended along with him to Jerusalem.
15:41. (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:41: ministered: Mat 27:56; Luk 8:2, Luk 8:3
John Gill
15:41 Who also, when he was in Galilee, followed him,.... Wherever he went in Galilee, and from thence to Jerusalem:
and ministered unto him; of their worldly substance, Lk 8:3,
and many other women which came up with him into Jerusalem; from the same parts; see Mt 27:55.
John Wesley
15:41 Who served him - Provided him with necessaries.
15:4215:42: Եւ իբրեւ երեկոյ եղեւ, քանզի ուրբաթ էր՝ որ շաբա՛թն մտանէր[933], [933] Բազումք. Որ ՚ի շաբաթն. կամ՝ ՚ի շաբաթ մտա՛՛։
42 Եւ երբ երեկոյ եղաւ, - քանի որ ուրբաթ էր, եւ շաբաթամուտն էր սկսւում,
42 Երբ իրիկուն եղաւ, այն օրը ուրբաթ էր, այսինքն շաբաթին առջի օրը,
Եւ իբրեւ երեկոյ եղեւ, քանզի ուրբաթ էր որ ի շաբաթն մտանէր:

15:42: Եւ իբրեւ երեկոյ եղեւ, քանզի ուրբաթ էր՝ որ շաբա՛թն մտանէր[933],
[933] Բազումք. Որ ՚ի շաբաթն. կամ՝ ՚ի շաբաթ մտա՛՛։
42 Եւ երբ երեկոյ եղաւ, - քանի որ ուրբաթ էր, եւ շաբաթամուտն էր սկսւում,
42 Երբ իրիկուն եղաւ, այն օրը ուրբաթ էր, այսինքն շաբաթին առջի օրը,
zohrab-1805▾ eastern-1994▾ western am▾
15:4242: И как уже настал вечер, --потому что была пятница, то есть [день] перед субботою, --
15:42  καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον,
15:42. Καὶ (And) ἤδη (which-then) ὀψίας (of-late) γενομένης , ( of-having-had-became ,"ἐπεὶ (upon-if) ἦν (it-was) παρασκευή, (an-equipping-beside,"ὅ (which) ἐστιν (it-be) προσάββατον, (a-before-sabbath,"
15:42. et cum iam sero esset factum quia erat parasceve quod est ante sabbatumAnd when evening was now come (because it was the Parasceve, that is, the day before the sabbath),
42. And when even was now come, because it was the Preparation, that is, the day before the sabbath,
15:42. And when evening had now arrived (because it was the Preparation Day, which is before the Sabbath)
15:42. And now when the even was come, because it was the preparation, that is, the day before the sabbath,
And now when the even was come, because it was the preparation, that is, the day before the sabbath:

42: И как уже настал вечер, --потому что была пятница, то есть [день] перед субботою, --
15:42  καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον,
15:42. et cum iam sero esset factum quia erat parasceve quod est ante sabbatum
And when evening was now come (because it was the Parasceve, that is, the day before the sabbath),
15:42. And when evening had now arrived (because it was the Preparation Day, which is before the Sabbath)
15:42. And now when the even was come, because it was the preparation, that is, the day before the sabbath,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-47: (См. Мф XXVII, 57-61). - Поелику была пятница. Ев. Марк отмечает, почему Иосиф спешит совершить погребение Христа. Наступал уже вечер пятницы - оставалось лишь два-три часа до начала субботы, - когда нельзя уже было, по закону, производить какие-либо работы, даже и снятие со креста. Кроме того, начало субботы было в этот год началом пасхального праздника, а это тем более заставляло спешить с окончанием всякой работы. - Знаменитый - правильнее: человек состоятельный и уважаемый (euschmwn). - Член совета. Это выражение представляет собою отдельно стоящий эпитет. Оно обозначает члена Синедриона. - Ожидал Царствия Божия - Царства Мессии, но, вероятно, как славного, внешнего, политического царства. Важно, во всяком случае, то, что не одни низшие классы народа симпатизировали новому Учителю, но и люди знатные. - Осмелился. Ев. Марк один отмечает эту черту характера Иосифа. Бояться же он мог не столько Пилата, как своих же сотоварищей по Синедриону, которые, конечно, не простили бы ему заступничество за Христа, даже тогда, когда это заступничество касалось только права Христа на пристойное погребение. - Пилат удивился... Распятые иногда мучились на кресте по нескольку дней, и потому удивление Пилата естественно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, 43 Joseph of Arimathæa, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. 47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

We are here attending the funeral of our Lord Jesus, a solemn, mournful funeral. O that we may by grace be planted in the likeness of it! Observe,

I. How the body of Christ was begged. It was, as the dead bodies of malefactors are, at the disposal of the government. Those that hurried him to the cross, designed that he should make his grave with the wicked; but God designed he should make it with the rich (Isa. liii. 9), and so he did. We are here told,

1. When the body of Christ was begged, in order to its being buried, and why such haste was made with the funeral; The even was come, and it was the preparation, that is, the day before the sabbath, v. 42. The Jews were more strict in the observation of the sabbath than of any other feast; and therefore, though this day was itself a feast-day, yet they observed it more religiously as the eve of the sabbath; when they prepared their houses and tables for the splendid and joyful solemnizing of the sabbath day. Note, The day before the sabbath should be a day of preparation for the sabbath, not of our houses and tables, but of our hearts, which, as much as possible, should be freed from the cares and business of the world, and fixed, and put in frame for the service and enjoyment of God. Such work is to be done, and such advantages are to be gained on the sabbath day, that it is requisite we should get ready for it a day before; nay, the whole week should be divided between the improvement of the foregoing sabbath and the preparation for the following sabbath.

2. Who was it that begged the body, and took care for the decent interment of it; it was Joseph of Arimathea, who is here called an honourable counsellor (v. 43), a person of character and distinction, and in an office of public trust; some think in the state, and that he was one of Pilate's privy council; his post rather seems to have been in the church, he was one of the great Sanhedrim of the Jews, or one of the high priest's council. He was euschemon bouleutes--a counsellor that conducted himself in his place as did become him. Those are truly honourable, and those only, in place of power and trust, who make conscience of their duty, and whose deportment is agreeable to their preferment. But here is a more shining character put upon him; he was one that waited for the kingdom of God, the kingdom of grace on earth, and of glory in heaven, the kingdom of the Messiah. Note, Those who wait for the kingdom of God, and hope for an interest in the privileges of it, must show it by their forwardness to own Christ's cause and interest, even then when it seems to be crushed and run down. Observe, Even among the honourable counsellors there were some, there was one at least, that waited for the kingdom of God, whose faith will condemn the unbelief of all the rest. This man God raised up for this necessary service, when none of Christ's disciples could, or durst, undertake it, having neither purse, nor interest, nor courage, for it. Joseph went in boldly to Pilate; though he knew how much it would affront the chief priests, who had loaded him with so much reproach, to see any honour done him, yet he put on courage; perhaps at first he was a little afraid, but tolmesas--taking heart on it, he determined to show this respect to the remains of the Lord Jesus, let the worst come to the worst.

3. What a surprise it was to Pilate, to hear that he was dead (Pilate, perhaps, expecting that he would have saved himself, and come down from the cross), especially that he was already dead, that one who seemed to have more than ordinary vigour, should so soon yield to death. Every circumstance of Christ's dying was marvellous; for from first to last his name was called Wonderful. Pilate doubted (so some understand it) whether he was yet dead or no, fearing lest he should be imposed upon, and the body should be taken down alive, and recovered, whereas the sentence was, as with us, to hang till the body be dead. He therefore called the centurion, his own officer, and asked him whether he had been any while dead (v. 44), whether it was so long since they perceived any sign of life in him, any breath or motion, that they might conclude he was dead past recall. The centurion could assure him of this, for he had particularly observed how he gave up the ghost, v. 39. There was a special providence in it, that Pilate should be so strict in examining this, that there might be no pretence to say that he was buried alive, and so to take away the truth of his resurrection; and so fully was this determined, that the objection was never started. Thus the truth of Christ gains confirmation, sometimes, even from its enemies.

II. How the body of Christ was buried. Pilate gave Joseph leave to take down the body, and do what he pleased with it. It was a wonder the chief priests were not too quick for him, and had not first begged the body of Pilate, to expose it and drag it about the streets, but that remainder of their wrath did God restrain, and gave that invaluable prize to Joseph, who knew how to value it; and the hearts of the priests were so influenced, that they did not oppose it. Sit divus, modo non sit vivus--We care not for his being adored, provided he be not revived.

1. Joseph bought fine linen to wrap the body in, though in such a case old linen that had been worn might have been thought sufficient. In paying respects to Christ it becomes us to be generous, and to serve him with the best that can be got, not with that which can be got at the best hand.

2. He took down the body, mangled and macerated as it was, and wrapt it in the linen as a treasure of great worth. Our Lord Jesus hath commanded himself to be delivered to us sacramentally in the ordinance of the Lord's supper, which we should receive in such a manner as may best express our love to him who loved us and died for us.

3. He laid it in a sepulchre of his own, in a private place. We sometimes find it spoken of in the story of the kings of Judah, as a slur upon the memory of the wicked kings, that they were not buried in the sepulchres of the kings; our Lord Jesus, though he did no evil but much good, and to him was given the throne of his father David, yet was buried in the graves of the common people, for it was not in this world, but in the other, that his rest was glorious. The sepulchre belonged to Joseph. Abraham when he had no other possession in the land of Canaan, yet had a burying-place, but Christ had not so much as that. This sepulchre was hewn out of a rock, for Christ died to make the grave a refuge and shelter to the saints, and being hewn out of a rock, it is a strong refuge. O that thou wouldest hide me in the grave! Christ himself is a hiding place to his people, that is, as the shadow of a great rock.

4. He rolled a stone to the door of the sepulchre, for so the manner of the Jews was to bury. When Daniel was put into the lion's den, a stone was laid to the mouth of it to keep him in, as here to the door of Christ's sepulchre, but neither of them could keep off the angels' visits to the prisoners.

5. Some of the good women attended the funeral, and beheld where he was laid, that they might come after the sabbath to anoint the dead body, because they had not time to do it now. When Moses, the mediator and lawgiver of the Jewish church, was buried, care was taken that no man should know of his sepulchre (Deut. xxxiv. 6), because the respect of the people towards his person were to die with him; but when our great Mediator and Lawgiver was buried, special notice was taken of his sepulchre, because he was to rise again: and the care taken of his body, bespeaks the care which he himself will take concerning his body the church. Even when it seems to be a dead body, and as a valley full of dry bones, it shall be preserved in order to a resurrection; as shall also the dead bodies of the saints, with whose dust there is a covenant in force which shall not be forgotten. Our mediations on Christ's burial should lead us to think of our own, and should help to make the grave familiar to us, and so to render that bed easy which we must shortly make in the darkness. Frequent thoughts of it would not only take off the dread and terror of it, but quicken us, since the graves are always ready for us, to get ready for the graves, Job xvii. 1.
Adam Clarke: Commentary on the Bible - 1831
15:42: The day before the Sabbath - What we would call Friday evening. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fearing that the body of our Lord might be taken down, and thrown into the common grave with the two robbers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. See on Mat 27:56, Mat 27:60 (note).
Albert Barnes: Notes on the Bible - 1834
15:42: The even - The time after three o'clock in the afternoon.
The Preparation ... - The following day was to be a day of special solemnity, called the "great day" of the feast. More than ordinary preparation was therefore made for "that" Sabbath on the day before. Hence, the day was known as a day of preparation. This consisted in the preparation of food, etc., to be used on the Sabbath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:42: Mat 27:57, Mat 27:62; Luk 23:50-54; Joh 19:38
John Gill
15:42 And now when the even was come,.... "Of the preparation", as the Syriac version reads; or "the night of the sixth day":, as the Persic version renders it, "Friday" night:
because it was the preparation; of the passover, and of the sabbath, when they prepared their food, and got it ready for the ensuing sabbath, on which it was not lawful to dress any;
that is, the day before the sabbath; that is, Friday; on which day, it is clear, Christ suffered, died, and was buried.
John Wesley
15:42 Because it was the day before the Sabbath - And the bodies might not hang on the Sabbath day: therefore they were in haste to have them taken down.
15:4315:43: եկեալ Յովսէփ որ յԱրիմաթեա՛յն էր. այր պարկեշտ, նախարա՛ր, որ եւ ինքն իսկ ա՛կն ունէր արքայութեան Աստուծոյ. համարձակեցաւ եմո՛ւտ առ Պեղատոս, եւ խնդրեա՛ց զմարմինն Յիսուսի[934]։ [934] Բազումք. Արքայութեանն Աստուծոյ։
43 արիմաթիացի Յովսէփը, որ մի պարկեշտ մարդ էր ու հրեաների ժողովի անդամ եւ որ ինքն էլ Աստծու արքայութեանն էր սպասում, համարձակուեց մտնել Պիղատոսի մօտ եւ ուզեց Յիսուսի մարմինը
43 Յովսէփ Արիմաթացի, երեւելի խորհրդական մը, որ ինքն ալ Աստուծոյ թագաւորութեանը կը սպասէր, եկաւ ու համարձակելով՝ Պիղատոսին քով մտաւ եւ Յիսուսին մարմինը խնդրեց։
եկեալ Յովսէփ որ յԱրիմաթեայն էր, այր պարկեշտ նախարար, որ եւ ինքն իսկ ակն ունէր արքայութեանն Աստուծոյ, համարձակեցաւ եմուտ առ Պիղատոս, եւ խնդրեաց զմարմինն Յիսուսի:

15:43: եկեալ Յովսէփ որ յԱրիմաթեա՛յն էր. այր պարկեշտ, նախարա՛ր, որ եւ ինքն իսկ ա՛կն ունէր արքայութեան Աստուծոյ. համարձակեցաւ եմո՛ւտ առ Պեղատոս, եւ խնդրեա՛ց զմարմինն Յիսուսի[934]։
[934] Բազումք. Արքայութեանն Աստուծոյ։
43 արիմաթիացի Յովսէփը, որ մի պարկեշտ մարդ էր ու հրեաների ժողովի անդամ եւ որ ինքն էլ Աստծու արքայութեանն էր սպասում, համարձակուեց մտնել Պիղատոսի մօտ եւ ուզեց Յիսուսի մարմինը
43 Յովսէփ Արիմաթացի, երեւելի խորհրդական մը, որ ինքն ալ Աստուծոյ թագաւորութեանը կը սպասէր, եկաւ ու համարձակելով՝ Պիղատոսին քով մտաւ եւ Յիսուսին մարմինը խնդրեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:4343: пришел Иосиф из Аримафеи, знаменитый член совета, который и сам ожидал Царствия Божия, осмелился войти к Пилату, и просил тела Иисусова.
15:43  ἐλθὼν ἰωσὴφ [ὁ] ἀπὸ ἁριμαθαίας εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν τοῦ θεοῦ, τολμήσας εἰσῆλθεν πρὸς τὸν πιλᾶτον καὶ ᾐτήσατο τὸ σῶμα τοῦ ἰησοῦ.
15:43. ἐλθὼν (having-had-came,"Ἰωσὴφ (an-Iosef,"ἀπὸ (off) Ἁριμαθαίας (of-an-Arimathaia,"εὐσχήμων (goodly-holdened-of) βουλευτής, (a-purposer-of) ὃς (which) καὶ (and) αὐτὸς (it) ἦν (it-was) προσδεχόμενος ( receiving-toward ) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"τολμήσας (having-ventured-unto,"εἰσῆλθεν (it-had-came-into) πρὸς (toward) τὸν (to-the-one) Πειλᾶτον (to-a-Peilatos) καὶ (and) ᾐτήσατο ( it-appealed-unto ) τὸ (to-the-one) σῶμα (to-a-body) τοῦ (of-the-one) Ἰησοῦ. (of-an-Iesous)
15:43. venit Ioseph ab Arimathia nobilis decurio qui et ipse erat expectans regnum Dei et audacter introiit ad Pilatum et petiit corpus IesuJoseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate and begged the body of Jesus.
43. there came Joseph of Arimathaea, a councillor of honourable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.
15:43. there arrived Joseph of Arimathea, a noble council member, who himself was also awaiting the kingdom of God. And he boldly entered to Pilate and petitioned for the body of Jesus.
15:43. Joseph of Arimathaea, an honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus:

43: пришел Иосиф из Аримафеи, знаменитый член совета, который и сам ожидал Царствия Божия, осмелился войти к Пилату, и просил тела Иисусова.
15:43  ἐλθὼν ἰωσὴφ [ὁ] ἀπὸ ἁριμαθαίας εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν τοῦ θεοῦ, τολμήσας εἰσῆλθεν πρὸς τὸν πιλᾶτον καὶ ᾐτήσατο τὸ σῶμα τοῦ ἰησοῦ.
15:43. venit Ioseph ab Arimathia nobilis decurio qui et ipse erat expectans regnum Dei et audacter introiit ad Pilatum et petiit corpus Iesu
Joseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate and begged the body of Jesus.
15:43. there arrived Joseph of Arimathea, a noble council member, who himself was also awaiting the kingdom of God. And he boldly entered to Pilate and petitioned for the body of Jesus.
15:43. Joseph of Arimathaea, an honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:43: Went in boldly unto Pilate - He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. It needed no small measure of courage to declare now for Jesus, who had been a few hours ago condemned as a blasphemer by the Jews, and as a seditious person by the Romans; and this was the more remarkable in Joseph, because hitherto, for fear of the Jews, he had been only a secret disciple of our Lord. See Joh 19:38.
The apostle says, We have Boldness to enter into the holiest through his blood. Strange as it may appear, the death of Jesus is the grand cause of confidence and courage to a believing soul.
Albert Barnes: Notes on the Bible - 1834
15:43: Joseph, an honorable counselor - A distinguished man, who probably held a high office among the Jews, as one of their great council, or a Jewish senator. The word "honorable," here, is not a mere title of "office," but is given in reference to his personal character, as being a man of integrity and blameless life.
Waited for the kingdom of God - Waited for, or expected, the coming of the Messiah. But this expression means more than an "indefinite" expectation that the Messiah "would" come, for all the Jews expected that. It implies that he believed "Jesus" to be the Messiah, and that he had "waited" for Him to build up the kingdom of God; and this agrees with what John says Joh 19:38, that he was a disciple of Jesus, but secretly, for fear of the Jews. He had retained his "secret" belief, in the hope that Jesus would be proclaimed and treated as the Messiah, and then he probably proposed openly to acknowledge his attachment to him. But God called him to a public profession of attachment in a different manner, and gave this distinguished man grace to evince it. So men often delay a profession of attachment to Christ. They cherish a secret love, they indulge a hope in the mercy of God, but they conceal it for fear of man; whereas God requires that the attachment should be made known. "Whosoever is ashamed of me," said the Saviour, "and of my words, of him also shall the Son of man be ashamed when he cometh in the glory of his Father and with the holy angels," Mar 8:38. Those who love the Saviour have no right to hide their light under a bushel. As soon as they have evidence satisfactory to their own mind that they are Christians, or have a "pRev_alent" belief, after faithful examination, that they truly love God, and that they depend on the Lord Jesus for salvation, so soon are they bound to profess Christ before men. This is the command of God, and this is the way of peace. None have the prospect of "comfort" in religion who do not have respect to all of the commandments of God.
Went in boldly unto Pilate - God had raised up this distinguished counselor and secret disciple for a special and most important occasion. The disciples of Jesus had fled, and if they had not, they had no influence with Pilate. Unless there had been a special application to Pilate in behalf of Jesus, his body would have been buried "that night" in the same grave with the malefactors, for it was a law of the Jews that the body of an executed man should not remain on the cross on the Sabbath. At this critical juncture God called forward this secret disciple - this friend of Jesus, though unknown as such to the world - and gave him confidence. He dared to express sympathy for the Saviour; he went in boldly and begged the body of Jesus. It needed no small measure of courage to do this. Jesus had just been condemned, mocked, spit on, crucified - the death of a slave or of the most guilty wretch. To avow attachment for him now was proof of sincere affection; and the Holy Spirit has thought this worthy of special notice, and has set down this bold attachment of a senator for Jesus for our imitation.
Craved the body - Begged, or asked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:43: an: Mar 10:23-27
which: Luk 2:25, Luk 2:38, Luk 23:51
and went: Mar 14:54, Mar 14:66-72; Mat 19:30, Mat 20:16; Act 4:8-13; Phi 1:14
Geneva 1599
15:43 Joseph of Arimathaea, an (d) honourable counsellor, which also waited for the kingdom of God, came, and went in (e) boldly unto Pilate, and craved the body of Jesus.
(d) A man of great authority, of the council of the sanhedrin, or else a man who was taken by Pilate for his own council.
(e) If we consider what danger Joseph put himself into we shall perceive how bold he was.
John Gill
15:43 Joseph of Arimathea, an honourable counsellor,.... A man of a good aspect, well dressed, and that behaved well and honourably in his office, as a counsellor: he seems to have been a priest, and one of the bench of priests that sat in the high priest's chamber, which is called, , "the chamber of the counsellors" (d); with whom he advised there, in matters of moment:
which also waited for the kingdom of God; for the coming and kingdom of the Messiah, for the Gospel dispensation, the world to come, the Jews were so much in expectation of.
Came and went in boldly unto Pilate; not now ashamed of Christ, or afraid openly to appear in his cause, and declare himself a lover of him, a believer in him, and a disciple of his, though he formerly was:
and craved the body of Jesus; desired leave to take it down from the cross, and bury it; See Gill on Mt 27:58.
(d) T. Bab. Yoma, fol. 3. 2. & Hieros. Yoma, fol. 38. 3.
John Wesley
15:43 Honourable - A man of character and reputation: A counsellor - A member of the sanhedrim. Who waited for the kingdom of God - Who expected to see it set up on earth. Mt 27:57; Lk 23:50; Jn 19:38.
15:4415:44: Եւ Պեղատոս զարմացա՛ւ, թէ այնչափ վաղ մեռաւ. եւ կոչեցեալ առ ինքն զհարիւրապետն, եհարց զնա եւ ասէ, թէ արդարեւ՝ ա՛յնչափ վա՞ղ մեռաւ։
44 Եւ Պիղատոսը զարմացաւ, որ Յիսուս այդչափ շուտ էր մեռել. եւ իր մօտ կանչելով հարիւրապետին՝ հարցրեց նրան ու ասաց. «Իրօք այդչափ շո՞ւտ մեռաւ»
44 Պիղատոս զարմացաւ որ արդէն մեռած է։ Հարիւրապետը իրեն կանչելով՝ հարցուց անոր. «Շա՞տ ատեն է որ մեռաւ»։
Եւ Պիղատոս զարմացաւ թէ այնչափ վաղ մեռաւ. եւ կոչեցեալ առ ինքն զհարիւրապետն` եհարց զնա եւ ասէ թէ` Արդարեւ այնչափ վա՞ղ մեռաւ:

15:44: Եւ Պեղատոս զարմացա՛ւ, թէ այնչափ վաղ մեռաւ. եւ կոչեցեալ առ ինքն զհարիւրապետն, եհարց զնա եւ ասէ, թէ արդարեւ՝ ա՛յնչափ վա՞ղ մեռաւ։
44 Եւ Պիղատոսը զարմացաւ, որ Յիսուս այդչափ շուտ էր մեռել. եւ իր մօտ կանչելով հարիւրապետին՝ հարցրեց նրան ու ասաց. «Իրօք այդչափ շո՞ւտ մեռաւ»
44 Պիղատոս զարմացաւ որ արդէն մեռած է։ Հարիւրապետը իրեն կանչելով՝ հարցուց անոր. «Շա՞տ ատեն է որ մեռաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:4444: Пилат удивился, что Он уже умер, и, призвав сотника, спросил его, давно ли умер?
15:44  ὁ δὲ πιλᾶτος ἐθαύμασεν εἰ ἤδη τέθνηκεν, καὶ προσκαλεσάμενος τὸν κεντυρίωνα ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανεν·
15:44. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) ἐθαύμασεν (it-marvelled-to) εἰ (if) ἤδη (which-then) τέθνηκεν, (it-had-come-to-die,"καὶ (and) προσκαλεσάμενος ( having-called-toward-unto ) τὸν (to-the-one) κεντυρίωνα (to-a-kenturion) ἐπηρώτησεν (it-upon-entreated-unto) αὐτὸν (to-it) εἰ (if) ἤδη (which-then) ἀπέθανεν: (it-had-died-off)
15:44. Pilatus autem mirabatur si iam obisset et accersito centurione interrogavit eum si iam mortuus essetBut Pilate wondered that he should be already dead. And sending for the centurion, he asked him if he were already dead.
44. And Pilate marveled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.
15:44. But Pilate wondered if he had already died. And summoning a centurion, he questioned him as to whether he was already dead.
15:44. And Pilate marvelled if he were already dead: and calling [unto him] the centurion, he asked him whether he had been any while dead.
And Pilate marvelled if he were already dead: and calling [unto him] the centurion, he asked him whether he had been any while dead:

44: Пилат удивился, что Он уже умер, и, призвав сотника, спросил его, давно ли умер?
15:44  ὁ δὲ πιλᾶτος ἐθαύμασεν εἰ ἤδη τέθνηκεν, καὶ προσκαλεσάμενος τὸν κεντυρίωνα ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανεν·
15:44. Pilatus autem mirabatur si iam obisset et accersito centurione interrogavit eum si iam mortuus esset
But Pilate wondered that he should be already dead. And sending for the centurion, he asked him if he were already dead.
15:44. But Pilate wondered if he had already died. And summoning a centurion, he questioned him as to whether he was already dead.
15:44. And Pilate marvelled if he were already dead: and calling [unto him] the centurion, he asked him whether he had been any while dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
15:44: And Pilate marveled if - Wondered if he was dead, or wondered that he was so soon dead. It was not common for persons crucified to expire under two or three days, sometimes not until the sixth or seventh. Joseph had asked for the "body," implying that he was dead. That he was, had been ascertained by the soldiers. See Joh 19:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:44: Joh 19:31-37
John Gill
15:44 And Pilate marvelled if he were already dead,.... For death, by crucifixion, was a slow lingering death; persons that were in their full strength hung a great while before they expired; and the two thieves, which were crucified with Christ, were not dead when he was:
and calling unto him the centurion; who was set to watch him:
he asked him, whether he had been any while dead; he inquired of him, whether he was dead, and how long he had been dead.
15:4515:45: Եւ իբրեւ ստուգեաց ՚ի հարիւրապետէ անտի, շնորհեա՛ց զմարմինն Յովսեփայ։
45 Երբ այդ ստուգեց հարիւրապետից, մարմինը շնորհեց Յովսէփին
45 Երբ ան ստոյգը իմացաւ հարիւրապետէն, մարմինը Յովսէփին շնորհեց։
Եւ իբրեւ ստուգեաց ի հարիւրապետէ անտի, շնորհեաց զմարմինն Յովսեփայ:

15:45: Եւ իբրեւ ստուգեաց ՚ի հարիւրապետէ անտի, շնորհեա՛ց զմարմինն Յովսեփայ։
45 Երբ այդ ստուգեց հարիւրապետից, մարմինը շնորհեց Յովսէփին
45 Երբ ան ստոյգը իմացաւ հարիւրապետէն, մարմինը Յովսէփին շնորհեց։
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15:4545: И, узнав от сотника, отдал тело Иосифу.
15:45  καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος ἐδωρήσατο τὸ πτῶμα τῶ ἰωσήφ.
15:45. καὶ (And) γνοὺς (having-had-acquainted) ἀπὸ (off) τοῦ (of-the-one) κεντυρίωνος (of-a-kenturion) ἐδωρήσατο ( it-gifted-unto ) τὸ (to-the-one) πτῶμα (to-a-falling-to) τῷ (unto-the-one) Ἰωσήφ. (unto-an-Iosef)
15:45. et cum cognovisset a centurione donavit corpus IosephAnd when he had understood it by the centurion, he gave the body to Joseph.
45. And when he learned it of the centurion, he granted the corpse to Joseph.
15:45. And when he had been informed by the centurion, he gave the body to Joseph.
15:45. And when he knew [it] of the centurion, he gave the body to Joseph.
And when he knew [it] of the centurion, he gave the body to Joseph:

45: И, узнав от сотника, отдал тело Иосифу.
15:45  καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος ἐδωρήσατο τὸ πτῶμα τῶ ἰωσήφ.
15:45. et cum cognovisset a centurione donavit corpus Ioseph
And when he had understood it by the centurion, he gave the body to Joseph.
15:45. And when he had been informed by the centurion, he gave the body to Joseph.
15:45. And when he knew [it] of the centurion, he gave the body to Joseph.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:45: When he knew it of the centurion - Being informed by the centurion of the fact that he was dead. The centurion had charge of the soldiers who watched him, and could therefore give correct information.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:45: he gave: Mat 27:58; Joh 19:38
John Gill
15:45 And when he knew it of the centurion,.... Who might inform him of his giving up the ghost after he had cried with a loud voice, which so much affected him; and how he was found to be really dead when they came to break the legs of the malefactors; and how that one of the soldiers pierced his side with a spear, from whence flowed blood and water; so that there was no room to doubt of his being really dead; with which Pilate being satisfied,
he gave the body to Joseph; ordered it to be given to him; gave him leave to take it down from the cross, and inter it.
15:4615:46: Եւ Յովսէփ գնեա՛ց կտաւ, եւ իջուցեալ զնա՝ պատեաց կտաւովն, եւ ե՛դ ՚ի գերեզմանի՝ զոր էր փորեալ ՚ի վիմէ. եւ թաւալեցոյց վէմ մի դո՛ւռն գերեզմանին[935]։ [935] Ոսկան. Որ էր փորեալ։ Օրինակ մի ընդ Ոսկանայ. Վէմ մի՛ ՚ի դուռն գե՛՛։
46 Եւ Յովսէփը կտաւ գնեց ու նրան իջեցնելով՝ պատեց այդ կտաւով ու դրեց մի գերեզմանի մէջ, որ փորուած էր ժայռի մէջ: Եւ մի քար գլորեց գերեզմանի դռան առաջ
46 Յովսէփ կտաւ գնեց ու զանիկա վար իջեցնելով՝ կտաւով փաթթեց ու դրաւ գերեզմանի մը մէջ՝ որ քարէ փորուած էր եւ քար մը գլորեց գերեզմանին դուռը։
Եւ Յովսէփ գնեաց կտաւ, եւ իջուցեալ զնա` պատեաց կտաւովն եւ եդ ի գերեզմանի զոր էր փորեալ ի վիմէ. եւ թաւալեցոյց վէմ մի ի դուռն գերեզմանին:

15:46: Եւ Յովսէփ գնեա՛ց կտաւ, եւ իջուցեալ զնա՝ պատեաց կտաւովն, եւ ե՛դ ՚ի գերեզմանի՝ զոր էր փորեալ ՚ի վիմէ. եւ թաւալեցոյց վէմ մի դո՛ւռն գերեզմանին[935]։
[935] Ոսկան. Որ էր փորեալ։ Օրինակ մի ընդ Ոսկանայ. Վէմ մի՛ ՚ի դուռն գե՛՛։
46 Եւ Յովսէփը կտաւ գնեց ու նրան իջեցնելով՝ պատեց այդ կտաւով ու դրեց մի գերեզմանի մէջ, որ փորուած էր ժայռի մէջ: Եւ մի քար գլորեց գերեզմանի դռան առաջ
46 Յովսէփ կտաւ գնեց ու զանիկա վար իջեցնելով՝ կտաւով փաթթեց ու դրաւ գերեզմանի մը մէջ՝ որ քարէ փորուած էր եւ քար մը գլորեց գերեզմանին դուռը։
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15:4646: Он, купив плащаницу и сняв Его, обвил плащаницею, и положил Его во гробе, который был высечен в скале, и привалил камень к двери гроба.
15:46  καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνημείῳ ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου.
15:46. καὶ (And) ἀγοράσας (having-gathered-to) σινδόνα (to-a-sindon,"καθελὼν (having-had-sectioned-down) αὐτὸν (to-it,"ἐνείλησεν (it-curled-in) τῇ (unto-the-one) σινδόνι (unto-a-sindon) καὶ (and) ἔθηκεν (it-placed) αὐτὸν (to-it) ἐν (in) μνήματι (unto-a-memorying-to) ὃ (which) ἦν (it-was) λελατομημένον (having-had-come-to-be-quarry-cut-unto) ἐκ (out) πέτρας, (of-a-rockiness,"καὶ (and) προσεκύλισεν (it-rolled-toward) λίθον (to-a-stone) ἐπὶ (upon) τὴν (to-the-one) θύραν (to-a-portal) τοῦ (of-the-one) μνημείου. (of-a-rememberlet-of)
15:46. Ioseph autem mercatus sindonem et deponens eum involvit sindone et posuit eum in monumento quod erat excisum de petra et advolvit lapidem ad ostium monumentiAnd Joseph, buying fine linen and taking him down, wrapped him up in the fine linen and laid him in a sepulchre which was hewed out of a rock. And he rolled a stone to the door of the sepulchre.
46. And he bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been hewn out of a rock; and he rolled a stone against the door of the tomb.
15:46. Then Joseph, having bought a fine linen cloth, and taking him down, wrapped him in the fine linen and laid him in a sepulcher, which was hewn from a rock. And he rolled a stone to the entrance of the tomb.
15:46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre:

46: Он, купив плащаницу и сняв Его, обвил плащаницею, и положил Его во гробе, который был высечен в скале, и привалил камень к двери гроба.
15:46  καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνημείῳ ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου.
15:46. Ioseph autem mercatus sindonem et deponens eum involvit sindone et posuit eum in monumento quod erat excisum de petra et advolvit lapidem ad ostium monumenti
And Joseph, buying fine linen and taking him down, wrapped him up in the fine linen and laid him in a sepulchre which was hewed out of a rock. And he rolled a stone to the door of the sepulchre.
15:46. Then Joseph, having bought a fine linen cloth, and taking him down, wrapped him in the fine linen and laid him in a sepulcher, which was hewn from a rock. And he rolled a stone to the entrance of the tomb.
15:46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:46: and took: Mat 27:59, Mat 27:60; Luk 23:53; Joh 19:38-42
and laid: Isa 53:9
hewn: Isa 22:16
and rolled: Mar 16:3, Mar 16:4; Mat 27:60, Mat 28:2; Joh 11:38
John Gill
15:46 And he bought fine linen,.... That is, Joseph, as is expressed in the Vulgate Latin, Syriac, and Persic versions; which, when he had done, as is highly probable, in the city of Jerusalem, he went to Mount Calvary,
and took him down; took the body of Christ down from the cross; though, no doubt, with the assistance of others, or by others, and not he himself, at least not alone:
and wrapped him in the linen; wound him up in it, as was the manner of the Jews; See Gill on Mt 27:59;
and laid him in a sepulchre, which was hewn out of a rock, and rolled a stone unto the door of the sepulchre; See Gill on Mt 27:60.
John Wesley
15:46 He rolled a stone - By his servants. It was too large for him to roll himself.
15:4715:47: Իսկ Մարիամ Մագդաղենացի, եւ Մարիամ Յակովբա՛յ եւ Յովսեայ՝ տեսի՛ն զտեղին ուր եդաւ։
47 Իսկ Մարիամ Մագդաղենացին եւ Յակոբոսի ու Յովսէի մայր Մարիամը տեսան այն տեղը, ուր նա դրուեց:
47 Իսկ Մարիամ Մագդաղենացին ու Յովսէսին մայրը Մարիամը տեսան այն տեղը, ուր դրուեցաւ։
Իսկ Մարիամ Մագդաղենացի եւ Մարիամ Յակովբայ եւ Յովսեայ տեսին զտեղին ուր եդաւ:

15:47: Իսկ Մարիամ Մագդաղենացի, եւ Մարիամ Յակովբա՛յ եւ Յովսեայ՝ տեսի՛ն զտեղին ուր եդաւ։
47 Իսկ Մարիամ Մագդաղենացին եւ Յակոբոսի ու Յովսէի մայր Մարիամը տեսան այն տեղը, ուր նա դրուեց:
47 Իսկ Մարիամ Մագդաղենացին ու Յովսէսին մայրը Մարիամը տեսան այն տեղը, ուր դրուեցաւ։
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15:4747: Мария же Магдалина и Мария Иосиева смотрели, где Его полагали.
15:47  ἡ δὲ μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ ἰωσῆτος ἐθεώρουν ποῦ τέθειται.
15:47. Ἡ (The-one) δὲ (moreover) Μαρία (a-Maria) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) καὶ (and) Μαρία (a-Maria) ἡ (the-one) Ἰωσῆτος (of-an-Ioses) ἐθεώρουν (they-were-surveiling-unto) ποῦ (of-whither) τέθειται. (it-had-come-to-be-placed)
15:47. Maria autem Magdalene et Maria Ioseph aspiciebant ubi ponereturAnd Mary Magdalen and Mary the mother of Joseph, beheld where he was laid.
47. And Mary Magdalene and Mary the of Joses beheld where he was laid.
15:47. Now Mary Magdalene and Mary the mother of Joseph observed where he was laid.
15:47. And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid.
And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid:

47: Мария же Магдалина и Мария Иосиева смотрели, где Его полагали.
15:47  ἡ δὲ μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ ἰωσῆτος ἐθεώρουν ποῦ τέθειται.
15:47. Maria autem Magdalene et Maria Ioseph aspiciebant ubi poneretur
And Mary Magdalen and Mary the mother of Joseph, beheld where he was laid.
15:47. Now Mary Magdalene and Mary the mother of Joseph observed where he was laid.
15:47. And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid.
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Adam Clarke: Commentary on the Bible - 1831
15:47: Beheld where he was laid - The courage and affection of these holy women cannot be too much admired. The strength of the Lord is perfected in weakness; for here a timid man, and a few weak women, acknowledge Jesus in death, when the strong and the mighty utterly forsook him.
Human strength and human weakness are only names in religion. The mightiest Man, in the hour of trial, can do nothing without the strength of God; and the weakest Woman can do all things, if Christ strengthen her. These truths are sufficiently exemplified in the case of Peter and all his brother disciples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both presumption and despair. Reader, let not these examples be produced before thee in vain.
Albert Barnes: Notes on the Bible - 1834
15:47: Beheld where he was laid - The affection of these pious females never forsook them, in all the trials and sufferings of their Lord. With true love they followed him to the cross; they came as near to him as they were permitted to come in his last moments; they followed him when taken down and laid in the tomb. The strong, the mighty, the youthful, had fled; but female love never forsook him, even in his deepest humiliation. This is the nature of true love; it is strongest in such scenes. While "professed" attachment will abound in prosperity and live most in sunshine, it is only genuine love that will go into the dark shades of adversity and flourish there. In scenes of poverty, want, affliction, and death, it shows its genuineness. That which lives there is genuine. That which turns away from such scenes is spurious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:47: Mar 15:40, Mar 16:1; Mat 27:61, Mat 28:1; Luk 23:55, Luk 23:56, Luk 24:1, Luk 24:2
John Gill
15:47 And Mary Magdalene, and Mary the mother of Joses,.... Or Joseph, as the Vulgate Latin and Ethiopic versions read:
beheld where he was laid: very likely they saw Joseph, and his men, take him down from the cross, and they followed him, and observed where he laid him; or, as the Ethiopic version reads, "where they buried him"; placing themselves, as Matthew suggests, right "over against the sepulchre", Mt 27:61; so that they were witnesses of his death, and of his burial, as they afterwards were of his resurrection from the dead.