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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. The parable of the seed, and the four sorts of ground (ver. 1-9), with the exposition of it (ver. 10-20), and the application of it, ver. 21-25. II. The parable of the seed growing gradually, but insensibly, ver. 26-29. III. The parable of the grain of mustard-seed, and a general account of Christ's parables, ver. 30-34. IV. The miracle of Christ's sudden stilling a storm at sea, ver. 35-41.
Adam Clarke: Commentary on the Bible - 1831
The parable of the sower, Mar 4:1-9. Its interpretation, Mar 4:10-20. The use we should make of the instructions we receive, Mar 4:21-26. The parable of the progressively growing seed, Mar 4:26-29. Of the mustard seed, Mar 4:30-34. Christ and his disciples are overtaken by a storm, Mar 4:35-38. He rebukes the wind and the sea, and produces fair weather, Mar 4:39-41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 4:1, The parable of the sower, Mar 4:14. and the meaning thereof; Mar 4:21, We must communicate the light of our knowledge to others; Mar 4:26, The parable of the seed growing secretly; Mar 4:30, and of the mustard seed; Mar 4:35, Christ stilleth the tempest on the sea.
4:14:1: Դարձեալ սկսաւ ուսուցանել առ ծովեզերբն. եւ խռնեցա՛ն զնովաւ ժողովուրդք բազումք, մինչեւ ՚ի նա՛ւ մտանել նմա, եւ նստե՛լ ՚ի ծովուն. եւ ամենայն ժողովուրդքն զծովեզերբն՝ զցամա՛քն ունէին[624]։ [624] Բազումք. Եւ ամենայն ժողովուրդն։
1 Նորից նա սկսեց ուսուցանել ծովեզերքի մօտ, եւ նրա շուրջը խռնուեց բազում ժողովուրդ, այնպէս որ նա մտաւ ու նստեց մի նաւակի մէջ, ծովի վրայ, մինչ ամբողջ ժողովուրդը ծովեզերքին շուրջանակի բռնել էր ցամաքը
4 Դարձեալ սկսաւ սորվեցնել ծովեզերքը եւ շատ ժողովուրդ անոր քով ժողվուեցաւ, այնպէս որ ինք նաւը մտաւ ու նստաւ, իսկ ժողովուրդը՝ ծովեզերքը։
Դարձեալ սկսաւ ուսուցանել առ ծովեզերբն, եւ խռնեցան զնովաւ ժողովուրդք բազումք, մինչեւ ի նաւ մտանել նմա եւ նստել ի ծովուն, եւ ամենայն ժողովուրդն զծովեզերբն զցամաքն ունէին:

4:1: Դարձեալ սկսաւ ուսուցանել առ ծովեզերբն. եւ խռնեցա՛ն զնովաւ ժողովուրդք բազումք, մինչեւ ՚ի նա՛ւ մտանել նմա, եւ նստե՛լ ՚ի ծովուն. եւ ամենայն ժողովուրդքն զծովեզերբն՝ զցամա՛քն ունէին[624]։
[624] Բազումք. Եւ ամենայն ժողովուրդն։
1 Նորից նա սկսեց ուսուցանել ծովեզերքի մօտ, եւ նրա շուրջը խռնուեց բազում ժողովուրդ, այնպէս որ նա մտաւ ու նստեց մի նաւակի մէջ, ծովի վրայ, մինչ ամբողջ ժողովուրդը ծովեզերքին շուրջանակի բռնել էր ցամաքը
4 Դարձեալ սկսաւ սորվեցնել ծովեզերքը եւ շատ ժողովուրդ անոր քով ժողվուեցաւ, այնպէս որ ինք նաւը մտաւ ու նստաւ, իսկ ժողովուրդը՝ ծովեզերքը։
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4:11: И опять начал учить при море; и собралось к Нему множество народа, так что Он вошел в лодку и сидел на море, а весь народ был на земле, у моря.
4:1  καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν.
4:1. Καὶ (And) πάλιν (unto-furthered) ἤρξατο ( it-firsted ) διδάσκειν (to-teach) παρὰ (beside) τὴν (to-the-one) θάλασσαν. (to-a-sea) καὶ (And) συνάγεται (it-be-led-together) πρὸς (toward) αὐτὸν (to-it) ὄχλος (a-crowd) πλεῖστος, (most-much,"ὥστε (as-also) αὐτὸν (to-it) εἰς (into) πλοῖον (to-a-floatlet) ἐμβάντα (to-having-had-stepped-in) καθῆσθαι ( to-sit-down ) ἐν (in) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea,"καὶ (and) πᾶς (all) ὁ (the-one) ὄχλος (a-crowd) πρὸς (toward) τὴν (to-the-one) θάλασσαν (to-a-sea) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἦσαν. (they-were)
4:1. et iterum coepit docere ad mare et congregata est ad eum turba multa ita ut in navem ascendens sederet in mari et omnis turba circa mare super terram eratAnd again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship and sat in the sea: and all the multitude was upon the land by the sea side.
1. And again he began to teach by the sea side. And there is gathered unto him a very great multitude, so that he entered into a boat, and sat in the sea; and all the multitude were by the sea on the land.
4:1. And again, he began to teach by the sea. And a great crowd was gathered to him, so much so that, climbing into a boat, he was seated on the sea. And the entire crowd was on the land along the sea.
4:1. And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land:

1: И опять начал учить при море; и собралось к Нему множество народа, так что Он вошел в лодку и сидел на море, а весь народ был на земле, у моря.
4:1  καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν.
4:1. et iterum coepit docere ad mare et congregata est ad eum turba multa ita ut in navem ascendens sederet in mari et omnis turba circa mare super terram erat
And again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship and sat in the sea: and all the multitude was upon the land by the sea side.
4:1. And again, he began to teach by the sea. And a great crowd was gathered to him, so much so that, climbing into a boat, he was seated on the sea. And the entire crowd was on the land along the sea.
4:1. And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 И опять. Это уже третий случай, когда Христос предлагает Свое учение на берегу моря (ср. II, 13 и III, 7). - Множество народа. Толпа очень возросла в числе, как показывает стоящее при слове толпа прилагательное pleistoV - (так по Тишендорфу. В нашем тексте только: poluV - положительная степень), так что Христос был вынужден, для удобства при произнесении проповеди, сесть в лодку, которая стояла у самого берега. - А весь народ был на земле у моря. Толпа, по-видимому, ищет не чудес, а поучения и относится очень благосклонно к Великому Учителю. Толпа эта собиралась с чрезвычайною быстротою (у Тишендорфа поставлено sunhcqh - аор., как в Т R., очевидно, для означения именно этого быстрого устремления толпы за Христом). След., по Ев. Марка, Христос сначала учил при море только Своих учеников, а потом уже сюда собралась целая толпа слушателей, тогда как по Ев. Матфея (XIII, 1) - Господь начал учить уже после того, как собралась на берег толпа народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred.

The foregoing chapter began with Christ's entering into the synagogue (v. 1); this chapter begins with Christ's teaching again by the sea side. Thus he changed his method, that if possible all might be reached and wrought upon. To gratify the nice and more genteel sort of people that had seats, chief seats, in the synagogue, and did not care for hearing a sermon any where else, he did not preach always by the sea side, but, having liberty, went often into the synagogue, and taught there; yet, to gratify the poor, the mob, that could not get room in the synagogue, he did not always preach there, but began again to teach by the sea side, where they could come within hearing. Thus are we debtors both to the wise and to the unwise, Rom. i. 14.

Here seems to be a new convenience found out, which had not been used before, though he had before preached by the sea side (ch. ii. 13), and that was--his standing in a ship, while his hearers stood upon the land; and that inland sea of Tiberias having no tide, there was no ebbing and flowing of the waters to disturb them. Methinks Christ's carrying his doctrine into a ship, and preaching it thence, was a presage of his sending the gospel to the isles of the Gentiles, and the shipping off of the kingdom of God (that rich cargo) from the Jewish nation, to be sent to a people that would bring forth more of the fruits of it. Now observe here,

I. The way of teaching that Christ used with the multitude (v. 2); He taught them many things, but it was by parables or similitudes, which would tempt them to hear; for people love to be spoken to in their own language, and careless hearers will catch at a plain comparison borrowed from common things, and will retain and repeat that, when they have lost, or perhaps never took, the truth which it was designed to explain and illustrate: but unless they would take pains to search into it, it would but amuse them; seeing they would see, and not perceive (v. 12); and so, while it gratified their curiosity, it was the punishment of their stupidity; they wilfully shut their eyes against the light, and therefore justly did Christ put it into the dark lantern of a parable, which had a bright side toward those who applied it to themselves, and were willing to be guided by it; but to those who were only willing for a season to play with it, it only gave a flash of light now and then, but sent them away in the dark. It is just with God to say of those that will not see, that they shall not see, and to hide from their eyes, who only look about them with a great deal of carelessness, and never look before them with any concern upon the things that belong to their peace.

II. The way of expounding that he used with his disciples; When he was alone by himself, not only the twelve, but others that were about him with the twelve, took the opportunity to ask him the meaning of the parables, v. 10. They found it good to be about Christ; the nearer him the better; good to be with the twelve, to be conversant with those that are intimate with him. And he told them what a distinguishing favour it was to them, that they were made acquainted with the mystery of the kingdom of God, v. 11. The secret of the Lord was with them. That instructed them, which others were only amused with, and they were made to increase in knowledge by every parable, and understood more of the way and method in which Christ designed to set up his kingdom in the world, while others were dismissed, never the wiser. Note, Those who know the mystery of the kingdom of heaven, must acknowledge that it is given to them; they receive both the light and the sight from Jesus Christ, who, after his resurrection, both opened the scriptures, and opened the understanding, Luke xxiv. 27, 45.

In particular, we have here,

1. The parable of the sower, as we had it, Matt. xiii. 3, &c. He begins (v. 3), with, Hearken, and concludes (v. 9) with, He that hath ears to hear, let him hear. Note, The words of Christ demand attention, and those who speak from him, may command it, and should stir it up; even that which as yet we do not thoroughly understand, or not rightly, we must carefully attend to, believing it to be both intelligible and weighty, that at length we may understand it; we shall find more in Christ's sayings than at first there seemed to be.

2. The exposition of it to the disciples. Here is a question Christ put to them before he expounded it, which we had not in Matthew (v. 13); "Know ye not this parable? Know ye not the meaning of it? How then will ye know all parables?" (1.) "If ye know not this, which is so plain, how will ye understand other parables, which will be more dark and obscure? If ye are gravelled and run aground with this, which bespeaks so plainly the different success of the word preached upon those that hear it, which ye yourselves may see easily, how will ye understand the parables which hereafter will speak of the rejection of the Jews, and the calling of the Gentiles, which is a thing ye have no idea of?" Note, This should quicken us both to prayer and pains that we may get knowledge, that there are a great many things which we are concerned to know; and if we understand not the plain truths of the gospel, how shall we master those that are more difficult? Vita brevis, ars longa--Life is short, art is long. If we have run with the footmen, and they have wearied us, and run us down, then how shall we contend with horses? Jer. xii. 5. (2.) "If ye know not this, which is intended for your direction in hearing the word, that ye may profit by it; how shall ye profit by what ye are further to hear? This parable is to teach you to be attentive to the word, and affected with it, that you may understand it. If ye receive not this, ye will not know how to use the key by which ye must be let into all the rest." If we understand not the rules we are to observe in order to our profiting by the word, how shall we profit by any other rule? Observe, Before Christ expounds the parable, [1.] He shows them how sad their case was, who were not let into the meaning of the doctrine of Christ; To you it is given, but not to them. Note, It will help us to put a value upon the privileges we enjoy as disciples of Christ, to consider the deplorable state of those who want such privileges, especially that they are out of the ordinary way of conversion; lest they should be converted, and their sins should be forgiven them. v. 12. Those only who are converted, have their sins forgiven them: and it is the misery of unconverted souls, that they lie under unpardoned guilt. [2.] He shows them what a shame it was, that they needed such particular explanations of the word they heard, and did not apprehend it at first. Those that would improve in knowledge, must be made sensible of their ignorance.

Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here,

First, That in the great field of the church, the word of God is dispensed to all promiscuously; The sower soweth the word (v. 14), sows it at a venture, beside all waters, upon all sorts of ground (Isa. xxxii. 20), not knowing where it will light, or what fruit it will bring forth. He scatters it, in order to the increase of it. Christ was awhile sowing himself, when he went about teaching and preaching; now he sends his ministers, and sows by their hand. Ministers are sowers; they have need of the skill and discretion of the husbandman (Isa. xxviii. 24-26); they must not observe winds and clouds (Eccl. xi. 4, 6), and must look up to God, who gives seed to the sower, 2 Cor. ix. 10.

Secondly, That of the many that hear the word of the gospel, and read it, and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it; here is but one in four, that comes to good. It is sad to think, how much of the precious seed of the word of God is lost, and sown in vain; but there is a day coming when lost sermons must be accounted for. Many that have heard Christ himself preach in their streets, will hereafter be bidden to depart from him; those therefore who place all their religion in hearing, as if that alone would save them, do but deceive themselves, and build their hope upon the sand, Jam. i. 22.

Thirdly, Many are much affected with the word for the present, who yet receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot. We read of hypocrites, that they delight to know God's ways (Isa. lviii. 2); of Herod, that he heard John gladly (ch. vi. 20); of others, that they rejoiced in his light (John v. 35); of those to whom Ezekiel was a lovely song (Ezek. xxxiii. 32); and those represented here by the stony ground, received the word with gladness, and yet came to nothing.

Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it.

Fifthly, The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unploughed, unhumbled, when it lies common, to be trodden on by every passenger, as theirs that are great company-keepers, then the devil is like the fowls; he comes swiftly, and carries away the word ere we are aware. When therefore these fowls come down upon the sacrifices, we should take care, as Abram did, to drive them away (Gen. xv. 11); that, though we cannot keep them from hovering over our heads, we may not let them nestle in our hearts.

Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell.

Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly.

Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears.

Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body.

Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account.

Lastly, No good fruit is to be expected but from good seed. If the seed be sown on good ground, if the heart be humble, and holy, and heavenly, there will be good fruit, and it will abound sometimes even to a hundred fold, such a crop as Isaac reaped, Gen. xxvi. 12.
Albert Barnes: Notes on the Bible - 1834
4:1: See the parable of the sower explained in the notes at Mat 13:1-9.
See the parable of the sower explained in the notes at Mat 13:1-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: he began: Mar 2:13; Mat 13:1, Mat 13:2-9; Luk 8:4-8
so that: Luk 5:1-3
Geneva 1599
4:1 And he began again to teach by the (a) sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat (b) in the sea; and the whole multitude was by the sea on the land.
(a) Seaside of Tiberias.
(b) In a ship which was launched into the sea.
John Gill
4:1 And he began again to teach by the sea side,.... He went out of the house where he was at Capernaum, the same day he had the above discourse with the Scribes and Pharisees, and on which his mother and: brethren came to speak with him; and from thence he went where he had been before, and taught the people; namely, to the sea side, the shore of the sea of Galilee, or Tiberias:
and there was gathered unto him a great multitude; which followed him from the house, and from other parts of the city, and perhaps from the adjacent places:
so that he entered into a ship, and sat in the sea; in the ship at sea, at some little distance from the shore; the sea of Tiberias being rather a lake, and within land, had no tide, and so was still and quiet:
and the whole multitude was by the sea on the land; stood on the land, all along the sea shore; See Gill on Mt 13:1, Mt 13:2.
John Wesley
4:1 Mt 13:1; Lk 8:4.
Robert Jamieson, A. R. Fausset and David Brown
4:1 PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Lk 8:4-18). (Mark 4:1-34)
And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude."
so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mk 3:9. (See on Mt 12:15).
and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on Mt 13:1-2.)
4:24:2: Եւ ուսուցանէր զնոսա առակօք բազո՛ւմ ինչ։ Եւ ասէր նոցա ՚ի վարդապետութեան իւրում.
2 Եւ նա առակներով նրանց շատ բան էր ուսուցանում եւ նրանց ասում իր քարոզութեան մէջ
2 Անոնց շատ բաներ կը սորվեցնէր առակներով ու կ’ըսէր անոնց իր վարդապետութեանը մէջ.
Եւ ուսուցանէր զնոսա առակօք բազում ինչ եւ ասէր նոցա ի վարդապետութեան իւրում:

4:2: Եւ ուսուցանէր զնոսա առակօք բազո՛ւմ ինչ։ Եւ ասէր նոցա ՚ի վարդապետութեան իւրում.
2 Եւ նա առակներով նրանց շատ բան էր ուսուցանում եւ նրանց ասում իր քարոզութեան մէջ
2 Անոնց շատ բաներ կը սորվեցնէր առակներով ու կ’ըսէր անոնց իր վարդապետութեանը մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
4:22: И учил их притчами много, и в учении Своем говорил им:
4:2  καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ,
4:2. καὶ (And) ἐδίδασκεν (it-was-teaching) αὐτοὺς (to-them) ἐν (in) παραβολαῖς (unto-castings-beside) πολλά , ( to-much ,"καὶ (and) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them) ἐν (in) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) αὐτοῦ (of-it,"
4:2. et docebat eos in parabolis multa et dicebat illis in doctrina suaAnd he taught them many things in parables, and said unto them in his doctrine:
2. And he taught them many things in parables, and said unto them in his teaching,
4:2. And he taught them many things in parables, and he said to them, in his doctrine:
4:2. And he taught them many things by parables, and said unto them in his doctrine,
And he taught them many things by parables, and said unto them in his doctrine:

2: И учил их притчами много, и в учении Своем говорил им:
4:2  καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ,
4:2. et docebat eos in parabolis multa et dicebat illis in doctrina sua
And he taught them many things in parables, and said unto them in his doctrine:
4:2. And he taught them many things in parables, and he said to them, in his doctrine:
4:2. And he taught them many things by parables, and said unto them in his doctrine,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 И учил их притчами много. Ев. Марк, однако, приводит далее только три притчи, сказанные Христом при море (ев. Матфей - семь - Мф XIII гл. ). Притчи самые он рассматривает как особый род учения. - И в учении Своем говорил им. Выражение "учение" (didach) означает, несомненно, не самый акт учения, не процесс (тогда бы стояло выражение en tw didaskein, а самое учение Спасителя, как известную систему.
Adam Clarke: Commentary on the Bible - 1831
4:2: He taught them many things by parables - See every part of this parable of the sower explained on Mat 13:1 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: by parables: Mar 4:11, Mar 4:34, Mar 3:23; Psa 49:4, Psa 78:2; Mat 13:3, Mat 13:10, Mat 13:34, Mat 13:35
in his: Mar 12:38; Mat 7:28; Joh 7:16, Joh 7:17, Joh 18:19
John Gill
4:2 And he taught them many things by parables,.... As he sat in the ship, and they stood on shore;
and said unto them in his doctrine; as he was teaching them, and delivering unto them the doctrine he had received from his Father: though the Jews say (c), that
"the Israelites will have no need , "of the doctrine of the king Messiah, in the time to come"; because it is said, "unto him shall the Gentiles seek", and not the Israelites.''
But it appears from hence, and many other places, that the Israelites both stood in need of his doctrine, and sought after it; and very excellent it was; the doctrine of God, and of the grace of God; and was spoken with authority, and in such a manner as never man spake, and which he delivered to his apostles; and which, if ministers bring not with them, should not be bid God speed.
(c) Bereshit Rabba, sect 98. fol. 85. 3.
John Wesley
4:2 He taught them many things by parables - After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural, Prov 1:6. To understand a proverb and the interpretation - The proverb is the literal sense, the interpretation is the spiritual resting in the literal sense killeth, but the spiritual giveth life.
Robert Jamieson, A. R. Fausset and David Brown
4:2 And he taught them many things by parables, and said unto them in his doctrine--or "teaching."
Parable of the Sower (Mk 4:3-9, Mk 4:13-20).
4:34:3: Լսէ՛ք ահաւասիկ ել սերմանօղ սերմանե՛լ[625]։ [625] Ոսկան. Լուարո՛ւք. ահաւա՛՛։
3 «Լսեցէ՛ք, ահաւասիկ մի սերմանող սերմանելու ելաւ
3 «Լսեցէ՛ք, ահա սերմ ցանողը ելաւ որպէս զի սերմ ցանէ։
Լսէք. ահաւասիկ ել սերմանող սերմանել:

4:3: Լսէ՛ք ահաւասիկ ել սերմանօղ սերմանե՛լ[625]։
[625] Ոսկան. Լուարո՛ւք. ահաւա՛՛։
3 «Լսեցէ՛ք, ահաւասիկ մի սերմանող սերմանելու ելաւ
3 «Լսեցէ՛ք, ահա սերմ ցանողը ելաւ որպէս զի սերմ ցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: слушайте: вот, вышел сеятель сеять;
4:3  ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι.
4:3. Ἀκούετε. (Ye-should-hear) ἰδοὺ ( Thou-should-have-had-seen ,"ἐξῆλθεν (it-had-came-out,"ὁ (the-one) σπείρων (whorling,"σπεῖραι. (to-have-whorled)
4:3. audite ecce exiit seminans ad seminandumHear ye: Behold, the sower went out to sow.
3. Hearken: Behold, the sower went forth to sow:
4:3. “Listen. Behold, the sower went out to sow.
4:3. Hearken; Behold, there went out a sower to sow:
Hearken; Behold, there went out a sower to sow:

3: слушайте: вот, вышел сеятель сеять;
4:3  ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι.
4:3. audite ecce exiit seminans ad seminandum
Hear ye: Behold, the sower went out to sow.
4:3. “Listen. Behold, the sower went out to sow.
4:3. Hearken; Behold, there went out a sower to sow:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-9 Первая притча - о сеятеле, которая приводится в этих стихах, представляет собою повторение того, что содержится в Ев. Матфея гл. XIII ст. 3-9. Но ев. Марк является здесь более других синоптиков (ср. еще Лк VIII, 4-8) щедрым в сообщении частностей притчи. Так, он один имеет выражение: "и оно не дало плода" (7), "плод взошел и вырос" (8) и нек. др.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Hearken: Mar 4:9, Mar 4:23, Mar 7:14, Mar 7:16; Deu 4:1; Psa 34:11, Psa 45:10; Pro 7:24, Pro 8:32; Isa 46:3, Isa 46:12; Isa 55:1, Isa 55:2; Act 2:14; Heb 2:1-3; Jam 2:5; Rev 2:7, Rev 2:11, Rev 2:29
there: Mar 4:14, Mar 4:26-29; Ecc 11:6; Isa 28:23-26; Mat 13:3, Mat 13:24, Mat 13:26; Luk 8:5-8; Joh 4:35-38; Co1 3:6-9
Geneva 1599
4:3 (1) Hearken; Behold, there went out a sower to sow:
(1) The same doctrine of the Gospel is sown everywhere, but it it does not have the same success indeed because of the fault of man, but yet by the just judgment of God.
John Gill
4:3 Hearken, behold, there went out a sower to sow. By whom is meant Jesus Christ, who came forth from God as a teacher, and went out into the land of Judea to preach the Gospel, which is sowing spiritual things among men; and this may be also applicable to any faithful minister of the word.
John Wesley
4:3 Hearken - This word he probably spoke with a loud voice, to stop the noise and hurry of the people.
Robert Jamieson, A. R. Fausset and David Brown
4:3 THE SOWER, THE SEED, AND THE SOIL. (Mk 4:3, Mk 4:14)
Hearken; Behold, there went out a sower to sow--What means this? See on Mk 4:14.
First Case: THE WAYSIDE. (Mk 4:4, Mk 4:15).
4:44:4: Եւ եղեւ ՚ի սերմանելն, ոմն անկաւ առ ճանապարհաւ, եւ եկն թռչուն եւ եկե՛ր զնա[626]։ [626] Ոմանք. Առ ճանապարհաւն։
4 Եւ պատահեց, որ սերմանելու ժամանակ սերմի մի մասն ընկաւ ճանապարհի եզերքը, եւ թռչունները եկան ու կերան այն
4 Երբ կը ցանէր, մէկ քանին ճամբուն քով ինկան եւ թռչունները եկան ու կերան զանոնք։
Եւ եղեւ ի սերմանելն, ոմն անկաւ առ ճանապարհաւ, եւ [12]եկն թռչուն եւ եկեր զնա:

4:4: Եւ եղեւ ՚ի սերմանելն, ոմն անկաւ առ ճանապարհաւ, եւ եկն թռչուն եւ եկե՛ր զնա[626]։
[626] Ոմանք. Առ ճանապարհաւն։
4 Եւ պատահեց, որ սերմանելու ժամանակ սերմի մի մասն ընկաւ ճանապարհի եզերքը, եւ թռչունները եկան ու կերան այն
4 Երբ կը ցանէր, մէկ քանին ճամբուն քով ինկան եւ թռչունները եկան ու կերան զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: и, когда сеял, случилось, что иное упало при дороге, и налетели птицы и поклевали то.
4:4  καὶ ἐγένετο ἐν τῶ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό.
4:4. καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) σπείρειν (to-whorl) ὃ (which) μὲν (indeed) ἔπεσεν (it-had-fallen) παρὰ (beside) τὴν (to-the-one) ὁδόν, (to-a-way,"καὶ (and) ἦλθεν (it-had-came,"τὰ (the-ones) πετεινὰ ( flying-belonged-of ,"καὶ (and) κατέφαγεν (it-had-devoured-down) αὐτό. (to-it)
4:4. et dum seminat aliud cecidit circa viam et venerunt volucres et comederunt illudAnd whilst he sowed, some fell by the way side, and the birds of the air came and ate it up.
4. and it came to pass, as he sowed, some fell by the way side, and the birds came and devoured it.
4:4. And while he was sowing, some fell along the way, and the birds of the air came and ate it.
4:4. And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up:

4: и, когда сеял, случилось, что иное упало при дороге, и налетели птицы и поклевали то.
4:4  καὶ ἐγένετο ἐν τῶ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό.
4:4. et dum seminat aliud cecidit circa viam et venerunt volucres et comederunt illud
And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up.
4:4. And while he was sowing, some fell along the way, and the birds of the air came and ate it.
4:4. And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: The fowls - Του ουρανου, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luk 8:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: Mar 4:15; Gen 15:11; Mat 13:4, Mat 13:19; Luk 8:5, Luk 8:12
John Gill
4:4 And it came to pass, as he sowed,.... Whilst he was preaching the, Gospel, casting about the precious seed of the word, he was laden with:
some fell by the way side; the common beaten path: the word was dispensed among some men comparable to it, on whom it lighted, but made no impression; there it lay, though not long, and was not inwardly received, and took no root, and consequently was of no effect:
and the fowls of the air came and devoured it up; the devils, who have their abode in the air, especially the prince of the posse of them; and the Syriac version reads it in the singular number, "and the fowl came"; that ravenous bird of prey, Satan, who goes about seeking what he may devour; and for this purpose attends where the word is preached, to hinder its usefulness as much as in him lies.
Robert Jamieson, A. R. Fausset and David Brown
4:4 And it came to pass, as he sowed, some fell by the wayside--by the side of the hard path through the field, where the soil was not broken up.
and the fowls of the air came and devoured it up--Not only could the seed not get beneath the surface, but "it was trodden down" (Lk 8:5), and afterwards picked up and devoured by the fowls. What means this? See on Mk 4:15.
Second Case: THE STONY or rather, ROCKY GROUND. (Mk 4:5, Mk 4:16).
4:54:5: Եւ այլն անկաւ յապառաժի՝ ուր ո՛չ գոյր հող բազում. եւ վաղվաղակի՛ բուսաւ. քանզի ո՛չ գոյր հիւթ երկրին,
5 Ուրիշ մի մաս ընկաւ ապառաժի վրայ, որտեղ շատ հող չկար. եւ շուտով բուսաւ, որովհետեւ հողը խորը չէր
5 Ուրիշ մը ինկաւ ապառաժուտ տեղ մը, ուր շատ հող չկար։ Շուտ մը բուսաւ՝ հողին խորունկութիւն չունենալուն համար,
Եւ այլն անկաւ յապառաժի, ուր ոչ գոյր հող բազում. եւ վաղվաղակի բուսաւ, քանզի ոչ գոյր հիւթ երկրին:

4:5: Եւ այլն անկաւ յապառաժի՝ ուր ո՛չ գոյր հող բազում. եւ վաղվաղակի՛ բուսաւ. քանզի ո՛չ գոյր հիւթ երկրին,
5 Ուրիշ մի մաս ընկաւ ապառաժի վրայ, որտեղ շատ հող չկար. եւ շուտով բուսաւ, որովհետեւ հողը խորը չէր
5 Ուրիշ մը ինկաւ ապառաժուտ տեղ մը, ուր շատ հող չկար։ Շուտ մը բուսաւ՝ հողին խորունկութիւն չունենալուն համար,
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Иное упало на каменистое [место], где немного было земли, и скоро взошло, потому что земля была неглубока;
4:5  καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς·
4:5. καὶ (And) ἄλλο (other) ἔπεσεν (it-had-fallen) ἐπὶ (upon) τὸ (to-the-one) πετρῶδες (to-rockiness-seen) [καὶ] "[and]"ὅπου (to-which-of-whither) οὐκ (not) εἶχεν (it-was-holding) γῆν (to-a-soil) πολλήν, (to-much,"καὶ (and) εὐθὺς (straight) ἐξανέτειλεν (it-finished-up-out) διὰ (through) τὸ (to-the-one) μὴ (lest) ἔχειν (to-hold) βάθος (to-a-depth) γῆς: (of-a-soil)
4:5. aliud vero cecidit super petrosa ubi non habuit terram multam et statim exortum est quoniam non habebat altitudinem terraeAnd other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth.
5. And other fell on the rocky , where it had not much earth; and straightway it sprang up, because it had no deepness of earth:
4:5. Yet truly, others fell upon stony ground, where it did not have much soil. And it rose up quickly, because it had no depth of soil.
4:5. And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:

5: Иное упало на каменистое [место], где немного было земли, и скоро взошло, потому что земля была неглубока;
4:5  καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς·
4:5. aliud vero cecidit super petrosa ubi non habuit terram multam et statim exortum est quoniam non habebat altitudinem terrae
And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth.
4:5. Yet truly, others fell upon stony ground, where it did not have much soil. And it rose up quickly, because it had no depth of soil.
4:5. And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Mar 4:16, Mar 4:17; Eze 11:19, Eze 36:26; Hos 10:12; Amo 6:12; Mat 13:5, Mat 13:6, Mat 13:20; Luk 8:6, Luk 8:13
John Gill
4:5 And some fell on stony ground,.... The word was preached to some persons who had hearts of stone, and which remained so:
where it had not much earth; and so could be received only in a notional and superficial way, but could take no place, so as to produce any good effect:
and immediately it sprung up; a sudden and hasty profession of the word was made, without a powerful experience of it:
because it had no depth of earth; if it had, it would have been longer in coming up; more work would have been done by it, which would have required more time, before a profession of it had been made.
Robert Jamieson, A. R. Fausset and David Brown
4:5 And some fell on stony ground, where it had not much earth--"the rocky ground"; in Matthew (Mt 13:5), "the rocky places"; in Luke (Lk 8:6), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on Mk 4:16.
Third Case: THE THORNY GROUND. (Mk 4:7, Mk 4:18-19).
4:64:6: եւ յորժամ ծագեաց արեւ՝ ջեռա՛ւ, եւ զի ո՛չ գոյին արմատք՝ ցամաքեցա՛ւ[627]։ [627] Ոմանք. Վասն զի ոչ գոյին արմ՛՛։
6 բայց երբ արեւը ծագեց, խանձուեց. եւ քանի որ արմատներ չունէր, չորացաւ
6 Սակայն արեւուն ծագած ատենը այրեցաւ ու արմատ չունենալուն համար չորցաւ։
եւ յորժամ ծագեաց արեւ, ջեռաւ, եւ զի ոչ գոյին արմատք, ցամաքեցաւ:

4:6: եւ յորժամ ծագեաց արեւ՝ ջեռա՛ւ, եւ զի ո՛չ գոյին արմատք՝ ցամաքեցա՛ւ[627]։
[627] Ոմանք. Վասն զի ոչ գոյին արմ՛՛։
6 բայց երբ արեւը ծագեց, խանձուեց. եւ քանի որ արմատներ չունէր, չորացաւ
6 Սակայն արեւուն ծագած ատենը այրեցաւ ու արմատ չունենալուն համար չորցաւ։
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4:66: когда же взошло солнце, увяло и, как не имело корня, засохло.
4:6  καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
4:6. καὶ (and) ὅτε (which-also) ἀνέτειλεν (it-finished-up,"ὁ (the-one) ἥλιος (a-sun,"ἐκαυματίσθη (it-was-burned-to) καὶ (and) διὰ (through) τὸ (to-the-one) μὴ (lest) ἔχειν (to-hold) ῥίζαν (to-a-root) ἐξηράνθη. (it-was-dried)
4:6. et quando exortus est sol exaestuavit et eo quod non haberet radicem exaruitAnd when the sun was risen, it was scorched; and because it had no root, it withered away.
6. and when the sun was risen, it was scorched; and because it had no root, it withered away.
4:6. And when the sun was risen, it was scorched. And because it had no root, it withered away.
4:6. But when the sun was up, it was scorched; and because it had no root, it withered away.
But when the sun was up, it was scorched; and because it had no root, it withered away:

6: когда же взошло солнце, увяло и, как не имело корня, засохло.
4:6  καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
4:6. et quando exortus est sol exaestuavit et eo quod non haberet radicem exaruit
And when the sun was risen, it was scorched; and because it had no root, it withered away.
4:6. And when the sun was risen, it was scorched. And because it had no root, it withered away.
4:6. But when the sun was up, it was scorched; and because it had no root, it withered away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: the sun: Sol 1:6; Isa 25:4; Jon 4:8; Jam 1:11; Rev 7:16
no root: Psa 1:3, Psa 1:4, Psa 92:13-15; Jer 17:5-8; Eph 3:17; Col 2:7; Th2 2:10; Jde 1:12
John Gill
4:6 But when the sun was up, it was scorched,.... When persecution arose because of the word, and that became very hot and vehement, it tried and pierced through this thin speculative knowledge of the word, which could not stand before it, and bear the heat of it:
and because it had no root, it withered away; the word had only a place in the head, and not in the heart; wherefore the profession of it was soon dropped, and came to nothing.
4:74:7: Եւ այլն անկաւ ՚ի մէ՛ջ փշոց. ելին փուշքն եւ հեղձուցի՛ն զնա, եւ պտուղ ո՛չ ետ։
7 Մի ուրիշ մաս ընկաւ փշերի մէջ. փշերը բարձրացան եւ խեղդեցին այն, եւ պտուղ չտուեց
7 Ուրիշ մը ինկաւ փուշերու մէջ եւ փուշերը ելան ու խեղդեցին զանիկա ու պտուղ չտուաւ։
Եւ այլն անկաւ ի մէջ փշոց. ելին փուշքն եւ հեղձուցին զնա, եւ պտուղ ոչ ետ:

4:7: Եւ այլն անկաւ ՚ի մէ՛ջ փշոց. ելին փուշքն եւ հեղձուցի՛ն զնա, եւ պտուղ ո՛չ ետ։
7 Մի ուրիշ մաս ընկաւ փշերի մէջ. փշերը բարձրացան եւ խեղդեցին այն, եւ պտուղ չտուեց
7 Ուրիշ մը ինկաւ փուշերու մէջ եւ փուշերը ելան ու խեղդեցին զանիկա ու պտուղ չտուաւ։
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4:77: Иное упало в терние, и терние выросло, и заглушило [семя], и оно не дало плода.
4:7  καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν.
4:7. καὶ (And) ἄλλο (other) ἔπεσεν (it-had-fallen) εἰς (into) τὰς (to-the-ones) ἀκάνθας, (to-thorns,"καὶ (and) ἀνέβησαν (they-had-stepped-up,"αἱ (the-ones) ἄκανθαι (thorns,"καὶ (and) συνέπνιξαν (they-choked-together) αὐτό, (to-it,"καὶ (and) καρπὸν (to-a-fruit) οὐκ (not) ἔδωκεν. (it-gave)
4:7. et aliud cecidit in spinas et ascenderunt spinae et offocaverunt illud et fructum non deditAnd some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit.
7. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit.
4:7. And some fell among thorns. And the thorns grew up and suffocated it, and it did not produce fruit.
4:7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit:

7: Иное упало в терние, и терние выросло, и заглушило [семя], и оно не дало плода.
4:7  καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν.
4:7. et aliud cecidit in spinas et ascenderunt spinae et offocaverunt illud et fructum non dedit
And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit.
4:7. And some fell among thorns. And the thorns grew up and suffocated it, and it did not produce fruit.
4:7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: Mar 4:18, Mar 4:19; Gen 3:17, Gen 3:18; Jer 4:3; Mat 13:7, Mat 13:22; Luk 8:7, Luk 8:14, Luk 12:15, Luk 21:34; Ti1 6:9, Ti1 6:10; Jo1 2:15, Jo1 2:16
John Gill
4:7 And some fell among thorns,.... The word was ministered to some who were eat up with the cares of the world, and the deceitfulness of riches, and other lusts:
and the thorns grew up, and choked it; the word did not take place so as to beat down, overcome, and root out these things, nor even to weaken, and keep under, and prevent the influence of them; but these got the ascendant of the word, and prevailed over it, and made it altogether useless and unsuccessful: for whilst it was administered, the minds of these persons were after their riches and worldly things, and gave no heed to the word; and last were prevailed upon, not to attend upon it, but drop the profession of it:
and it yielded no fruit; it was not the means of grace; faith did not come by it, nor any other grace; nor did it produce good works in the life and conversation.
Robert Jamieson, A. R. Fausset and David Brown
4:7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit--This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" (Mt 13:22); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on Mk 4:19.
Fourth Case: THE GOOD GROUND. (Mk 4:8, Mk 4:20).
4:84:8: Եւ այլն անկաւ յերկիր բարւոք. եւ ելեալ աճեցեալ տայր պտո՛ւղ, եւ բերէր ընդ միոյ՝ երեսուն, եւ ընդ միոյ՝ վաթսուն, եւ ընդ միոյ՝ հարեւր[628]։ [628] Ոմանք. Յերկիր բարիոք։
8 Իսկ մի ուրիշ մաս էլ ընկաւ լաւ հողի վրայ, բուսնելով աճեց ու պտուղ տուեց. մէկի դիմաց՝ երեսուն, մէկի դիմաց՝ վաթսուն եւ մէկի դիմաց՝ հարիւր»
8 Ուրիշներ ինկան աղէկ հողի մէջ ու պտուղ տուին, որ ելան ու մեծցան եւ կը բերէին մէկուն տեղ երեսուն, մէկուն տեղ՝ վաթսուն, մէկուն տեղ՝ հարիւր»։
Եւ այլն անկաւ յերկիր բարւոք, եւ ելեալ աճեցեալ տայր պտուղ, եւ բերէր ընդ միոյ երեսուն եւ ընդ միոյ վաթսուն եւ ընդ միոյ հարեւր:

4:8: Եւ այլն անկաւ յերկիր բարւոք. եւ ելեալ աճեցեալ տայր պտո՛ւղ, եւ բերէր ընդ միոյ՝ երեսուն, եւ ընդ միոյ՝ վաթսուն, եւ ընդ միոյ՝ հարեւր[628]։
[628] Ոմանք. Յերկիր բարիոք։
8 Իսկ մի ուրիշ մաս էլ ընկաւ լաւ հողի վրայ, բուսնելով աճեց ու պտուղ տուեց. մէկի դիմաց՝ երեսուն, մէկի դիմաց՝ վաթսուն եւ մէկի դիմաց՝ հարիւր»
8 Ուրիշներ ինկան աղէկ հողի մէջ ու պտուղ տուին, որ ելան ու մեծցան եւ կը բերէին մէկուն տեղ երեսուն, մէկուն տեղ՝ վաթսուն, մէկուն տեղ՝ հարիւր»։
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4:88: И иное упало на добрую землю и дало плод, который взошел и вырос, и принесло иное тридцать, иное шестьдесят, и иное сто.
4:8  καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλήν, καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα, καὶ ἔφερεν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
4:8. καὶ (And) ἄλλα ( other ) ἔπεσεν (it-had-fallen) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) τὴν (to-the-one) καλήν, (to-seemly,"καὶ (and) ἐδίδου (it-was-giving) καρπὸν (to-a-fruit) ἀναβαίνοντα ( stepping-up ) καὶ (and) αὐξανόμενα , ( being-procured ,"καὶ (and) ἔφερεν (it-was-bearing) εἰς (into) τριάκοντα (to-thirty) καὶ (and) ἐν (in) ἑξήκοντα (unto-sixty) καὶ (and) ἐν (in) ἑκατόν. (unto-a-hundred)
4:8. et aliud cecidit in terram bonam et dabat fructum ascendentem et crescentem et adferebat unum triginta et unum sexaginta et unum centumAnd some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred.
8. And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold.
4:8. And some fell on good soil. And it brought forth fruit that grew up, and increased, and yielded: some thirty, some sixty, and some one hundred.”
4:8. And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred:

8: И иное упало на добрую землю и дало плод, который взошел и вырос, и принесло иное тридцать, иное шестьдесят, и иное сто.
4:8  καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλήν, καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα, καὶ ἔφερεν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
4:8. et aliud cecidit in terram bonam et dabat fructum ascendentem et crescentem et adferebat unum triginta et unum sexaginta et unum centum
And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred.
4:8. And some fell on good soil. And it brought forth fruit that grew up, and increased, and yielded: some thirty, some sixty, and some one hundred.”
4:8. And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: fell: Mar 4:20; Isa 58:1; Jer 23:29; Mat 13:8, Mat 13:23; Luk 8:8, Luk 8:15; Joh 1:12, Joh 1:13; Joh 3:19-21, Joh 7:17, Joh 15:5; Act 17:11; Col 1:6; Heb 4:1, Heb 4:2; Jam 1:19-22; Pe1 2:1-3
an hundred: Gen 26:12; Phi 1:11
John Gill
4:8 And other fell on good ground,.... The word was preached to some whose hearts were disposed by the Spirit and grace of God to receive it; and their understandings were enlightened by it; and they had a savoury and comfortable experience of the truths of it, it coming with power to them; it was a good word to them, and through the grace of God they became good by it; a good work of grace was wrought upon their souls, and they were filled with all goodness and righteousness:
and did yield fruit that sprang up, and increased; they not only appeared, and made an outward profession of the word, and brought forth a little show of fruit, which comes to nothing, as in others; but they were filled with the fruits of righteousness, and increased with the increase of God, and grew in grace, and in the knowledge of Christ Jesus, and continued to bring forth fruit to the end of their lives:
and brought forth some thirty, and some sixty, and some an hundred; that is, so many fold: in some the word of God produced larger and greater effects; the grace of God was more in exercise in some, than in others, and some were more fruitful and useful; yet in all of them there was true grace, and a measure of it; some degree of lively exercise, and some usefulness.
Robert Jamieson, A. R. Fausset and David Brown
4:8 And other fell on good ground, and did yield fruit, &c.--The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on Mk 4:20.
4:94:9: Եւ ասէր. Որ ունիցի ականջս լսելոյ՝ լուիցէ։ գզ
9 Եւ ասում էր. «Ով որ լսելու ականջ ունի, թող լսի»:
9 Ու կ’ըսէր. «Ան որ լսելու ականջ ունի՝ թող լսէ»։
Եւ ասէր. Որ ունիցի ականջս լսելոյ` լուիցէ:

4:9: Եւ ասէր. Որ ունիցի ականջս լսելոյ՝ լուիցէ։ գզ
9 Եւ ասում էր. «Ով որ լսելու ականջ ունի, թող լսի»:
9 Ու կ’ըսէր. «Ան որ լսելու ականջ ունի՝ թող լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: И сказал им: кто имеет уши слышать, да слышит!
4:9  καὶ ἔλεγεν, ὃς ἔχει ὦτα ἀκούειν ἀκουέτω.
4:9. Καὶ (And) ἔλεγεν (it-was-forthing,"Ὃς (Which) ἔχει (it-holdeth) ὦτα (to-ears) ἀκούειν (to-hear) ἀκουέτω. (it-should-hear)
4:9. et dicebat qui habet aures audiendi audiatAnd he said: He that hath ears to hear, let him hear.
9. And he said, Who hath ears to hear, let him hear.
4:9. And he said, “Whoever has ears to hear, let him hear.”
4:9. And he said unto them, He that hath ears to hear, let him hear.
And he said unto them, He that hath ears to hear, let him hear:

9: И сказал им: кто имеет уши слышать, да слышит!
4:9  καὶ ἔλεγεν, ὃς ἔχει ὦτα ἀκούειν ἀκουέτω.
4:9. et dicebat qui habet aures audiendi audiat
And he said: He that hath ears to hear, let him hear.
4:9. And he said, “Whoever has ears to hear, let him hear.”
4:9. And he said unto them, He that hath ears to hear, let him hear.
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Adam Clarke: Commentary on the Bible - 1831
4:9: And he said - He that hath ears to hear, let him hear - The Codex Bezae, later Syriac in the margin, and seven copies of the Itala, add, και ὁ συνιων συνιετω, and whoso understandeth, let him understand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Mar 4:3, Mar 4:23, Mar 4:24; Mar 7:14, Mar 7:16; Mat 11:15, Mat 13:9, Mat 15:10; Luk 8:18; Rev 3:6, Rev 3:13, Rev 3:22
John Gill
4:9 And he said unto them,.... To the multitude of hearers that were on the sea shore attending to the word preached, and among whom, doubtless, there were all those sorts of hearers mentioned in this parable:
he that hath ears to hear, let him hear: observe, and take notice of what has been said, as being of the greatest moment and importance: for a larger explanation and illustration of this parable, see the notes on Mt 13:3.
Robert Jamieson, A. R. Fausset and David Brown
4:9 And he said unto them, He that hath ears to hear, let him hear.
After this parable is recorded the Evangelist says:
4:104:10: Եւ իբրեւ եղեւ առանձինն, հարցին ցնա որ զնովաւն էին աշակերտօքն հանդերձ՝ զառակսն[629]։ [629] Ոմանք. Զառակն։
10 Եւ երբ առանձին մնաց, նրա շուրջը եղողները, աշակերտների հետ միասին, հարցրին նրան այս առակի մասին
10 Երբ առանձինն էր, իր քով եղողները՝ տասներկուքին հետ մէկտեղ՝ հարցուցին իրեն այս առակին մասին։
Եւ իբրեւ եղեւ առանձինն, հարցին ցնա որ զնովաւն էին աշակերտօքն հանդերձ զառակսն:

4:10: Եւ իբրեւ եղեւ առանձինն, հարցին ցնա որ զնովաւն էին աշակերտօքն հանդերձ՝ զառակսն[629]։
[629] Ոմանք. Զառակն։
10 Եւ երբ առանձին մնաց, նրա շուրջը եղողները, աշակերտների հետ միասին, հարցրին նրան այս առակի մասին
10 Երբ առանձինն էր, իր քով եղողները՝ տասներկուքին հետ մէկտեղ՝ հարցուցին իրեն այս առակին մասին։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Когда же остался без народа, окружающие Его, вместе с двенадцатью, спросили Его о притче.
4:10  καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς.
4:10. Καὶ (And) ὅτε (which-also) ἐγένετο ( it-had-became ) κατὰ (down) μόνας , ( to-alone ,"ἠρώτων (they-were-entreating-unto) αὐτὸν (to-it,"οἱ (the-ones) περὶ (about) αὐτὸν (to-it) σὺν (together) τοῖς (unto-the-ones) δώδεκα (unto-two-ten,"τὰς (to-the-ones) παραβολάς. (to-castings-beside)
4:10. et cum esset singularis interrogaverunt eum hii qui cum eo erant cum duodecim parabolasAnd when he was alone, the twelve that were with him asked him the parable.
10. And when he was alone, they that were about him with the twelve asked of him the parables.
4:10. And when he was alone, the twelve, who were with him, questioned him about the parable.
4:10. And when he was alone, they that were about him with the twelve asked of him the parable.
And when he was alone, they that were about him with the twelve asked of him the parable:

10: Когда же остался без народа, окружающие Его, вместе с двенадцатью, спросили Его о притче.
4:10  καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς.
4:10. et cum esset singularis interrogaverunt eum hii qui cum eo erant cum duodecim parabolas
And when he was alone, the twelve that were with him asked him the parable.
4:10. And when he was alone, the twelve, who were with him, questioned him about the parable.
4:10. And when he was alone, they that were about him with the twelve asked of him the parable.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12 Объяснение, какое здесь дает Господь ученикам Своим и более близким Его последователям из народа (окружающие Его), помещено здесь ев. Марком не потому, что оно было дано действительно после притчи о сеятеле, а потому, что ему представлялось нужным выяснить читателям своего Евангелия цель, с какою Господь облекал Свое учение, обращенное к народу, в форму притчей. В самом деле, Христос только что сказал Свою притчу о сеятеле, сидя в лодке у самого берега и обращаясь к тем, кто стоял на берегу, да и следующие притчи Он будет говорить в том же положении: только вечером Он переправится на другую сторону моря (IV, 35). Если теперь ев. Марк говорит, что Он с учениками остался без народа, то ясно, что он имел здесь в виду именно то положение, в каком Христос очутился уже по окончании Своей проповеди при море. Здесь, в присутствии народа, и ученики не могли обращаться с своим вопросом ко Христу, и Христос не мог отвечать так, чтобы не быть услышанным стоявшими около Него на берегу. Затем, по тексту Тишендорфа, ученики спрашивали Христа о смысле не одной только притчи о сеятеле (у нас: о притче ст. 10), а о "притчах" вообще... След. объяснение, какое дал Христос о цели учения притчами, несомненно, ев. Марком перенесено сюда из другого места. - Спросили - по Тишендорфу: спрашивали (hrwtoun - прош. нес. вр. ). Этим евангелист показывает, "что у учеников было в обычае спрашивать Христа о смысле той или другой притчи. - Вам дано знать тайны Царствия Божия. По Тишендорфу, который в этом случае следует наиболее уважаемым кодексам, это место читается так: "вам тайна Царства Божия дана". У Марка, по этому чтению, тайна Царства Божия не только предмет познания, но и дело, порученное Отцом Небесным ученикам Христа - дело уже осуществляющееся. Царство Божие - не теория, а факт, которому предстоит раскрыться во всем своем величии, а тайна и силы осуществлять это раскрытие даны только ученикам Христа. Слово "тайна" (musthrion), таким образом, здесь означает план Божий о домостроительстве человеческого спасения, сокрытый от людей (ср. Дан II, 28 и сл. ), - об устройстве на земле Царства Божия. - А тем, внешним, всё бывает в притчах. Другие, не принадлежащие к этому составу окружающих Христа людей, недостойны такой высокой милости от Бога и получают научение от Христа посредством притчей. Выражение "внешние" (oi exw) не имеет здесь значения унизительного эпитета, а просто указывает на известную степень, на которой стоят люди в знании "тайны". Одним эта "тайна" вполне доверена, другие же получают некоторое представление о ней путем притчей. Все-таки же притча, как способ раскрытия мысли не прямой, не может вполне осветить столь темный предмет как "тайна" Царства Божия, в особенности, если притча не будет объяснена. - Всё - конечно, не в буквальном смысле, а только всё, касающееся "тайны" Царства Божия. - Так что они своими очами смотрят и не видят... (ina bl. bl. ). B простонародном языке союз ina часто имеет одинаковое значение с сoюзoм opwV = "так что" или даже значит просто "что", но при этом обычно впереди находятся глаголы с значением "просить". Без этих глаголов союз ina может означать только "чтобы" (цель). Поэтому и здесь следует перевести все выражение так, как оно переведено в ев. от Матфея (XIII, 15: да не увидят глазами...). Очевидно, что ев. Марк берет здесь отрывок из VI-й главы книги Исаии, как и Матфей, но сокращает начало этого отрывка (Ис VI, 9-10). Смысл приведения этого отрывка у Марка такой. Толпе Христос не сообщает прямо тайны Царства Божия потому, что эта толпа находится в том же нравственном состоянии, в каком находились современники пророка Исаии. Притчи Христос говорит им не для того, чтобы они не понимали, но потому, что им не дано понимать (им не дано - Мф XIII, 11). Дар чрезвычайный - тайну Царства Божия - им не должно получить, очевидно, потому, что они им неспособны воспользоваться и доказывают эту неспособность тем, что остаются еще вне круга учеников Христа... - Таким образом, по представлению Евангелия Марка, притчи Христовы имели двоякое значение. Для толпы, слушавшей Христа, они несколько, в общих чертах, приоткрывали завесу "тайны" Царства Божия, как бы приглашая войти в глубину понимания этой "тайны", а для учеников они были точкою отправления для того, чтобы идти все далее и далее по пути принятия этой "тайны". Ожесточение народа происходило не оттого, что Господь учил притчами, а оттого, что народ уже раньше был настроен известным образом по отношению ко Христу своими руководителями и отказывался пойти в открывшуюся пред ним дверь уразумения. Притом нужно помнить, что важнейший пункт в учении Христа о Царстве Божием был конец Мессии - смерть Христа, с мыслью о которой не могли примириться даже апостолы. Ясно, что прямо проповедовать эту идею всему народу было бы тогда совершенно бесполезно (ср. ст. проф. Богдашевского о цели притчей Тр. Киев. Д. Ак. 1910, 3).
Adam Clarke: Commentary on the Bible - 1831
4:10: They that were about him - None of the other evangelists intimate that there were any besides the twelve with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions.
Albert Barnes: Notes on the Bible - 1834
4:10: See the notes at Mat 13:10-17. On Mar 4:12, see the notes at Joh 12:39-40.
When he was alone - That is, separate from the multitude. When he withdrew from the multitude a few followed him for the purpose of more instruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Mar 4:34, Mar 7:17; Pro 13:20; Mat 13:10-17, Mat 13:36; Luk 8:9-15
Geneva 1599
4:10 And when he was (c) alone, they that were (d) about him with the twelve asked of him the parable.
(c) Literally, "solitary".
(d) They that followed him at his heels.
John Gill
4:10 And when he was alone,.... After the multitude was dismissed, and he either remained in the ship, or left it, and retired to some private place, it may be to Simon's house in Capernaum. The Syriac, Persic, and Ethiopic versions read, "when they were alone"; meaning as follows,
they that were about him with the twelve; that is, such disciples of his, who, besides the twelve, constantly attended him; perhaps those who now were, or hereafter were the seventy disciples. The Vulgate Latin reads, "the twelve that were with him". In Beza's most ancient copy it is read, "his disciples"; and to this agrees the Persic version; and so the other evangelists, Matthew and Luke, relate, that his disciples came and
asked of him the parable; the meaning of it, and why he chose this way of speaking to the people, Mt 13:10, though that word may include others besides the twelve.
John Wesley
4:10 When he was alone - That is, retired apart from the multitude.
Robert Jamieson, A. R. Fausset and David Brown
4:10 And when he was alone, they that were about him with the twelve--probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.
asked of him the parable--The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on Mt 13:1).
Reason for Teaching in Parables (Mk 4:11-12, Mk 4:21-25).
4:114:11: Եւ ասէ ցնոսա. Ձեզ տուեալ է գիտե՛լ զխորհուրդս արքայութեան Աստուծոյ. բայց նոցա որ արտաքինքն են՝ ամենայն ինչ առակօք լինի[630]. [630] Ոմանք. Զխորհուրդ արքայութեանն Աստուծոյ... որ արտաքինն են։
11 Եւ նրանց ասաց. «Ձեզ է տրուած իմանալ Աստծու արքայութեան խորհուրդները, բայց նրանց համար, որ ձեզնից դուրս են, ամէն ինչ առակներով կը լինի
11 Յիսուս ըսաւ անոնց. «Ձեզի տրուած է գիտնալ Աստուծոյ թագաւորութեան խորհուրդը, բայց անոնց՝ որ դուրսէն են, ամէն բան առակներով կ’ըլլայ.
Եւ ասէ ցնոսա. Ձեզ տուեալ է գիտել զխորհուրդս արքայութեան Աստուծոյ, բայց նոցա որ արտաքինքն են` ամենայն ինչ առակօք լինի:

4:11: Եւ ասէ ցնոսա. Ձեզ տուեալ է գիտե՛լ զխորհուրդս արքայութեան Աստուծոյ. բայց նոցա որ արտաքինքն են՝ ամենայն ինչ առակօք լինի[630].
[630] Ոմանք. Զխորհուրդ արքայութեանն Աստուծոյ... որ արտաքինն են։
11 Եւ նրանց ասաց. «Ձեզ է տրուած իմանալ Աստծու արքայութեան խորհուրդները, բայց նրանց համար, որ ձեզնից դուրս են, ամէն ինչ առակներով կը լինի
11 Յիսուս ըսաւ անոնց. «Ձեզի տրուած է գիտնալ Աստուծոյ թագաւորութեան խորհուրդը, բայց անոնց՝ որ դուրսէն են, ամէն բան առակներով կ’ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: И сказал им: вам дано знать тайны Царствия Божия, а тем внешним все бывает в притчах;
4:11  καὶ ἔλεγεν αὐτοῖς, ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,
4:11. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ὑμῖν (Unto-ye) τὸ (the-one) μυστήριον (a-flexerlet) δέδοται (it-had-come-to-be-given) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ: (of-a-Deity) ἐκείνοις (unto-the-ones-thither) δὲ (moreover,"τοῖς (unto-the-ones) ἔξω (out-unto-which,"ἐν (in) παραβολαῖς (unto-castings-beside) τὰ (the-ones) πάντα ( all ) γίνεται , ( it-becometh ,"
4:11. et dicebat eis vobis datum est mysterium regni Dei illis autem qui foris sunt in parabolis omnia fiuntAnd he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables:
11. And he said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables:
4:11. And he said to them: “To you, it has been given to know the mystery of the kingdom of God. But to those who are outside, everything is presented in parables:
4:11. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:
And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:

11: И сказал им: вам дано знать тайны Царствия Божия, а тем внешним все бывает в притчах;
4:11  καὶ ἔλεγεν αὐτοῖς, ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,
4:11. et dicebat eis vobis datum est mysterium regni Dei illis autem qui foris sunt in parabolis omnia fiunt
And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables:
4:11. And he said to them: “To you, it has been given to know the mystery of the kingdom of God. But to those who are outside, everything is presented in parables:
4:11. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: Unto you it is given to know - Γνωναι, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus: - To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of Mat 13:58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Unto you: Mat 11:25, Mat 13:11, Mat 13:12, Mat 13:16, Mat 16:17; Luk 8:10, Luk 10:21-24; Co1 4:7; Co2 4:6; Eph 1:9, Eph 2:4-10; Tit 3:3-7; Jam 1:16-18; Jo1 5:20
them: Co1 5:12, Co1 5:13; Col 4:5; Th1 4:12; Ti1 3:7
all these: Mat 13:13
Geneva 1599
4:11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are (e) without, all [these] things are done in parables:
(e) That is to say, to strangers, and such ones as are not of us.
John Gill
4:11 And he said unto them,.... His disciples;
unto you it is given to know the mystery of the kingdom of God; or the mysteries of the kingdom of heaven, the secrets of the Gospel dispensation, the mysterious doctrines of grace; See Gill on Mt 13:11,
but unto them that are without; "to strangers", as the Syriac and Arabic versions render it, who were not the disciples of Christ, nor admitted to any intimacy with him; who came only to amuse themselves with the sight of his person and miracles:
all these things are done in parables; are wrapped up in dark sayings, and figurative expressions, the sound of which they heard, and might be pleased with the pretty similes made use of, but understood not the spiritual meaning of them.
John Wesley
4:11 To them that are without - So the Jews termed the heathens: so our Lord terms all obstinate unbelievers: for they shall not enter into his kingdom: they shall abide in outer darkness.
Robert Jamieson, A. R. Fausset and David Brown
4:11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.--See on Mt 13:10-17.
4:124:12: զի տեսանելով տեսցեն՝ եւ մի՛ տեսցեն, եւ լսելով լուիցեն՝ եւ մի՛ իմասցին. զի մի՛ երբէք դարձցին՝ եւ թողցի նոցա։
12 որպէսզի նայելով հանդերձ չտեսնեն եւ լսելով հանդերձ չիմանան, որ մի գուցէ երբեւէ դարձի գան, եւ իրենց ներուի»:
12 Որպէս զի տեսնելով տեսնեն՝ ու չտեսնեն եւ լսելով լսեն՝ ու չիմանան, որպէս զի չըլլայ թէ դարձի գան եւ իրենց մեղքերուն թողութիւն ըլլայ»։
զի տեսանելով տեսցեն եւ մի՛ տեսցեն, եւ լսելով լուիցեն եւ մի՛ իմասցին, զի մի՛ երբեք դարձցին եւ թողցի նոցա:

4:12: զի տեսանելով տեսցեն՝ եւ մի՛ տեսցեն, եւ լսելով լուիցեն՝ եւ մի՛ իմասցին. զի մի՛ երբէք դարձցին՝ եւ թողցի նոցա։
12 որպէսզի նայելով հանդերձ չտեսնեն եւ լսելով հանդերձ չիմանան, որ մի գուցէ երբեւէ դարձի գան, եւ իրենց ներուի»:
12 Որպէս զի տեսնելով տեսնեն՝ ու չտեսնեն եւ լսելով լսեն՝ ու չիմանան, որպէս զի չըլլայ թէ դարձի գան եւ իրենց մեղքերուն թողութիւն ըլլայ»։
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4:1212: так что они своими глазами смотрят, и не видят; своими ушами слышат, и не разумеют, да не обратятся, и прощены будут им грехи.
4:12  ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
4:12. ἵνα (so) βλέποντες ( viewing ) βλέπωσι ( they-might-view ) καὶ ( and ) μὴ ( lest ) ἴδωσιν , ( they-might-have-had-seen ," καὶ ( and ) ἀκούοντες ( hearing ) ἀκούωσι ( they-might-hear ) καὶ ( and ) μὴ ( lest ) συνίωσιν , ( they-might-emit-together ," μή ( lest ) ποτε ( whither-also ) ἐπιστρέψωσιν ( they-might-have-beturned-upon ) καὶ ( and ) ἀφεθῇ ( it-might-have-been-sent-off ) αὐτοῖς . ( unto-them )
4:12. ut videntes videant et non videant et audientes audiant et non intellegant nequando convertantur et dimittantur eis peccataThat seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
12. that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again, and it should be forgiven them.
4:12. ‘so that, seeing, they may see, and not perceive; and hearing, they may hear, and not understand; lest at any time they may be converted, and their sins would be forgiven them.’ ”
4:12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and [their] sins should be forgiven them.
That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and [their] sins should be forgiven them:

12: так что они своими глазами смотрят, и не видят; своими ушами слышат, и не разумеют, да не обратятся, и прощены будут им грехи.
4:12  ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
4:12. ut videntes videant et non videant et audientes audiant et non intellegant nequando convertantur et dimittantur eis peccata
That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
4:12. ‘so that, seeing, they may see, and not perceive; and hearing, they may hear, and not understand; lest at any time they may be converted, and their sins would be forgiven them.’ ”
4:12. That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and [their] sins should be forgiven them.
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
4:12: That seeing: Rather, as ινα [Strong's G2443] frequently denotes, "So that seeing they see, and do not perceive, and hearing they hear, and do not understand," etc. The expression appears to be proverbial; and relates to those who might see what they now overlook through inattention and folly. See the parallel texts. Deu 29:4; Isa 6:9, Isa 6:10, Isa 44:18; Jer 5:21; Mat 13:14, Mat 13:15; Luk 8:10; Joh 12:37-41; Act 28:25-27; Rom 11:8-10
be converted: Jer 31:18-20; Eze 18:27-32; Act 3:19; Ti2 2:25; Heb 6:6
John Gill
4:12 That seeing they may see,.... Which the end and reason of his speaking to them in parables. The passage referred to is in Is 6:9. See Gill on Mt 13:14. See Gill on Mt 13:15.
John Wesley
4:12 So that seeing they see and do not perceive - They would not see before now they could not, God having given them up to the blindness which they had chosen.
4:134:13: Եւ ասէ ցնոսա. Ո՛չ գիտէք զառակս զայս, եւ զիա՞րդ զամենայն առակսն գիտիցէք։
13 Եւ ասաց նրանց. «Այս առակը չէ՞ք հասկանում, ապա ինչպէ՞ս պիտի հասկանաք բոլոր առակները
13 Ապա ըսաւ անոնց. «Այս առակը չէ՞ք գիտեր. ուրեմն ի՞նչպէս պիտի գիտնաք բոլոր առակները։
Եւ ասէ ցնոսա. Ո՞չ գիտէք զառակս զայս, եւ զիա՞րդ զամենայն առակսն գիտիցէք:

4:13: Եւ ասէ ցնոսա. Ո՛չ գիտէք զառակս զայս, եւ զիա՞րդ զամենայն առակսն գիտիցէք։
13 Եւ ասաց նրանց. «Այս առակը չէ՞ք հասկանում, ապա ինչպէ՞ս պիտի հասկանաք բոլոր առակները
13 Ապա ըսաւ անոնց. «Այս առակը չէ՞ք գիտեր. ուրեմն ի՞նչպէս պիտի գիտնաք բոլոր առակները։
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4:1313: И говорит им: не понимаете этой притчи? Как же вам уразуметь все притчи?
4:13  καὶ λέγει αὐτοῖς, οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε;
4:13. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Οὐκ (Not) οἴδατε (ye-had-come-to-see) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην, (to-the-one-this?"καὶ (And) πῶς (unto-whither) πάσας ( to-all ) τὰς (to-the-ones) παραβολὰς (to-castings-beside) γνώσεσθε ; ( ye-shall-acquaint ?"
4:13. et ait illis nescitis parabolam hanc et quomodo omnes parabolas cognoscetisAnd he saith to them: Are you ignorant of this, parable? and how shall you know all parables?
13. And he saith unto them, Know ye not this parable? and how shall ye know all the parables?
4:13. And he said to them: “Do you not understand this parable? And so, how will you understand all the parables?
4:13. And he said unto them, Know ye not this parable? and how then will ye know all parables?
And he said unto them, Know ye not this parable? and how then will ye know all parables:

13: И говорит им: не понимаете этой притчи? Как же вам уразуметь все притчи?
4:13  καὶ λέγει αὐτοῖς, οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε;
4:13. et ait illis nescitis parabolam hanc et quomodo omnes parabolas cognoscetis
And he saith to them: Are you ignorant of this, parable? and how shall you know all parables?
4:13. And he said to them: “Do you not understand this parable? And so, how will you understand all the parables?
4:13. And he said unto them, Know ye not this parable? and how then will ye know all parables?
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
13-20 Объяснение притчи о сеятеле см. у Мф XIII, 18-23. - Не понимаете этой притчи? (13). По ев. Марку, вопрос учеников (10) относился только к притче о сеятеле, и так Господь действительно мог понять их вопрос, потому что они спрашивали Его о притчах, а кто спрашивает о смысле притчей вообще, тот, естественно, желает знать и смысл первой притчи. Затем, в словах Христа нет упрека ученикам в непонимании притчи о сеятеле; метафора, какую употребил здесь Христос для обозначения судьбы Царства Божия, вовсе не была настолько общеупотребительна, чтобы ученики были сами в состоянии разгадать ее смысл. Своим вопросом Христос хочет только возбудить внимание учеников, показывая им, насколько они еще нуждаются в научении (ср. Мк VIII, 17). То, что они получают в дар божественную тайну, не делает еще излишним для них наставления Христа: даже напротив, именно через Его разъяснения и сообщается им этот дар (ср. ст. 34). - Как же вам разуметь все притчи? Господь хочет сказать этим, что на основании многих притчей (все) ученикам придется составить себе цельное представление о Царстве Божием. Это будет несравненно труднее, чем разгадать смысл притчи о сеятеле, в которой изображалась еще только проповедь о Царстве Божием, ее ход в мире, а не самое это Царство.
Adam Clarke: Commentary on the Bible - 1831
4:13: Know ye not this parable? - The scope and design of which is so very obvious.
How then will ye know all parables? - Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.
Albert Barnes: Notes on the Bible - 1834
4:13
Know ye not this parable? - This which is so plain and obvious.
How then will ye know all parables? - Those which are more difficult and obscure. As they were themselves to be "teachers," it was important that they should be acquainted with the whole system of religion - of much more importance for them at that time than for the mass of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Know: Mar 7:17, Mar 7:18; Mat 13:51, Mat 13:52, Mat 15:15-17, Mat 16:8, Mat 16:9; Luk 24:25; Co1 3:1, Co1 3:2; Heb 5:11-14; Rev 3:19
John Gill
4:13 And he saith unto them, know ye not this parable?.... So easy to be understood, taken from things common, and which fall under every one's observation:
and how then will you know all parables? if not this single one, and which is so plain, how will ye be able to understand the numerous parables hereafter to be related, and which will be much more difficult?
John Wesley
4:13 Know ye not this parable? - Which is as it were the foundation of all those that I shall speak hereafter; and is so easy to be understood?
Robert Jamieson, A. R. Fausset and David Brown
4:13 Know ye not this parable? and how then will ye know all parables?--Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mat. 13:1-58, we shall take this parable and the Lord's own exposition of the different parts of it together.
4:144:14: Որ սերմանէն՝ զբա՛նն սերմանէ։
14 Նա, որ սերմանում է, Աստծու խօսքն է սերմանում
14 Սերմ ցանողը խօսքը կը ցանէ։
Որ սերմանէն` զբանն սերմանէ:

4:14: Որ սերմանէն՝ զբա՛նն սերմանէ։
14 Նա, որ սերմանում է, Աստծու խօսքն է սերմանում
14 Սերմ ցանողը խօսքը կը ցանէ։
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4:1414: Сеятель слово сеет.
4:14  ὁ σπείρων τὸν λόγον σπείρει.
4:14. Ὁ (The-one) σπείρων (whorling,"τὸν (to-the-one) λόγον (to-a-forthee) σπείρει. (it-whorleth)
4:14. qui seminat verbum seminatHe that soweth, soweth the word.
14. The sower soweth the word.
4:14. He who sows, sows the word.
4:14. The sower soweth the word.
The sower soweth the word:

14: Сеятель слово сеет.
4:14  ὁ σπείρων τὸν λόγον σπείρει.
4:14. qui seminat verbum seminat
He that soweth, soweth the word.
4:14. He who sows, sows the word.
4:14. The sower soweth the word.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:14: See the notes at Mat 13:18-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: sower: Mar 4:3; Isa 32:20; Mat 13:19, Mat 13:37; Luk 8:11
the word: Mar 2:2; Col 1:5, Col 1:6; Pe1 1:23-25
John Gill
4:14 The sower soweth the word. Though our Lord thought fit to give the above gentle rebuke to his disciples for their dulness; yet he condescends to favour them with an interpretation of the above parable, which here begins: by this it appears, that the seed in the parable, before delivered, and which fell on different sorts of ground, is the word of God, which was preached to hearers of different dispositions: the word is the word of life and truth; the word of peace and reconciliation; the word of faith and righteousness; the word of salvation; the word which publishes and declares all these to be in and by Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
4:14 The sower soweth the word--or, as in Luke (Lk 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" (Mt 13:37-38). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on Mk 4:4.
4:154:15: Եւ նոքա են որ առ ճանապարհաւն, ուր բա՛նն սերմանի. եւ յորժամ լսեն զնա, գայ Սատանայ՝ եւ հանէ՛ զբանն սերմանեալ ՚ի սիրտս նոցա[631]։ [631] Ոսկան. Եւ հանէ զսերմանեալն ՚ի։
15 Ճանապարհի եզերքին սերմանուածները այն մարդիկ են, որոնք լսում են խօսքը, եւ սատանան գալիս է եւ դուրս է հանում նրանց սրտերի մէջ սերմանուած խօսքը
15 Ճամբուն քովինները անոնք են, որոնց մէջ խօսքը կը ցանուի ու երբ լսեն, շուտ մը Սատանան կու գայ եւ անոնց սրտերուն մէջ ցանուած խօսքը կը հանէ։
Եւ նոքա են որ առ ճանապարհաւն` ուր բանն սերմանի, եւ յորժամ լսեն զնա, գայ Սատանայ եւ հանէ զբանն սերմանեալ ի սիրտս նոցա:

4:15: Եւ նոքա են որ առ ճանապարհաւն, ուր բա՛նն սերմանի. եւ յորժամ լսեն զնա, գայ Սատանայ՝ եւ հանէ՛ զբանն սերմանեալ ՚ի սիրտս նոցա[631]։
[631] Ոսկան. Եւ հանէ զսերմանեալն ՚ի։
15 Ճանապարհի եզերքին սերմանուածները այն մարդիկ են, որոնք լսում են խօսքը, եւ սատանան գալիս է եւ դուրս է հանում նրանց սրտերի մէջ սերմանուած խօսքը
15 Ճամբուն քովինները անոնք են, որոնց մէջ խօսքը կը ցանուի ու երբ լսեն, շուտ մը Սատանան կու գայ եւ անոնց սրտերուն մէջ ցանուած խօսքը կը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: [Посеянное] при дороге означает тех, в которых сеется слово, но [к которым], когда услышат, тотчас приходит сатана и похищает слово, посеянное в сердцах их.
4:15  οὖτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς.
4:15. οὗτοι (The-ones-these) δέ (moreover) εἰσιν (they-be) οἱ (the-ones) παρὰ (beside) τὴν (to-the-one) ὁδὸν (to-a-way) ὅπου (to-which-of-whither) σπείρεται (it-be-whorled) ὁ (the-one) λόγος, (a-forthee,"καὶ (and) ὅταν (which-also-ever) ἀκούσωσιν (they-might-have-heard,"εὐθὺς (straight) ἔρχεται ( it-cometh ,"ὁ (the-one) Σατανᾶς (a-satanas,"καὶ (and) αἴρει (it-lifteth) τὸν (to-the-one) λόγον (to-a-forthee) τὸν (to-the-one) ἐσπαρμένον (to-having-had-come-to-be-whorled) εἰς (into) αὐτούς. (to-them)
4:15. hii autem sunt qui circa viam ubi seminatur verbum et cum audierint confestim venit Satanas et aufert verbum quod seminatum est in corda eorumAnd these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts.
15. And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them.
4:15. Now there are those who are along the way, where the word is sown. And when they have heard it, Satan quickly comes and takes away the word, which was sown in their hearts.
4:15. And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts:

15: [Посеянное] при дороге означает тех, в которых сеется слово, но [к которым], когда услышат, тотчас приходит сатана и похищает слово, посеянное в сердцах их.
4:15  οὖτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς.
4:15. hii autem sunt qui circa viam ubi seminatur verbum et cum audierint confestim venit Satanas et aufert verbum quod seminatum est in corda eorum
And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts.
4:15. Now there are those who are along the way, where the word is sown. And when they have heard it, Satan quickly comes and takes away the word, which was sown in their hearts.
4:15. And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: These are they - Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.
Where the word is sown - Instead of this clause, four copies of the Itala read the place thus - They who are sown by the way side, are they Who Receive The Word Negligently. There are thousands of this stamp in the Christian world. Reader, art thou one of them?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: these: Mar 4:4; Gen 19:14; Isa 53:1; Mat 22:5; Luk 8:12, Luk 14:18, Luk 14:19; Act 17:18-20, Act 17:32, Act 18:14-17, Act 25:19, Act 25:20, Act 26:31, Act 26:32; Heb 2:1, Heb 12:16
Satan: Job 1:6-12; Zac 3:1; Mat 13:19; Act 5:3; Co2 2:11, Co2 4:3, Co2 4:4; Th2 2:9; Pe1 5:8; Rev 12:9, Rev 20:2, Rev 20:3, Rev 20:7, Rev 20:10
John Gill
4:15 And these are they by the way side, where the word is sown,.... Such hearers are represented by the way side, in which the seed fell; who, coming where the Gospel is preached, stop awhile and hear it, and so are only casual and accidental hearers of it:
but when they have heard; and indeed whilst they are hearing, and before they are well got out of the place of hearing,
Satan cometh immediately and taketh away the word that was sown in their hearts. The devil, signified by the fowl, or fowls of the air, immediately takes notice of such hearers, and is very busy with them; filling their minds with other things suitable to their dispositions, and setting before them other objects, whereby their minds are, at once, taken off from what they have been hearing; so that all that they have observed, and laid up in their memories, is lost at once, and never thought of any more.
Robert Jamieson, A. R. Fausset and David Brown
4:15 And these are they by the wayside, where the word is sown; but, when they have heard, &c.--or, more fully (Mt 13:19), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (Mt 13:19) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (Lk 8:12) --finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!
4:164:16: Եւ նոքա են որ յապառաժին սերմանեցան. որք յորժամ լսիցեն զբանն, վաղվաղակի խնդութեամբ ընդունին[632]. [632] Ոմանք. Յորժամ լսեն. կամ՝ լուիցեն զբանն։
16 Ապառաժի վրայ սերմանուածները այն մարդիկ են, որ, երբ լսում են խօսքը, իսկոյն ուրախութեամբ ընդունում են այն
16 Ապառաժուտ տեղերու վրայ ցանուածները անոնք են, որ երբ լսեն խօսքը, շուտ մը ուրախութեամբ կ’ընդունին զանիկա,
Եւ նոքա են որ յապառաժին սերմանեցան, որք յորժամ լսիցեն զբանն, վաղվաղակի խնդութեամբ ընդունին:

4:16: Եւ նոքա են որ յապառաժին սերմանեցան. որք յորժամ լսիցեն զբանն, վաղվաղակի խնդութեամբ ընդունին[632].
[632] Ոմանք. Յորժամ լսեն. կամ՝ լուիցեն զբանն։
16 Ապառաժի վրայ սերմանուածները այն մարդիկ են, որ, երբ լսում են խօսքը, իսկոյն ուրախութեամբ ընդունում են այն
16 Ապառաժուտ տեղերու վրայ ցանուածները անոնք են, որ երբ լսեն խօսքը, շուտ մը ուրախութեամբ կ’ընդունին զանիկա,
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4:1616: Подобным образом и посеянное на каменистом [месте] означает тех, которые, когда услышат слово, тотчас с радостью принимают его,
4:16  καὶ οὖτοί εἰσιν οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν,
4:16. καὶ (And) οὗτοί (the-ones-these) εἰσιν (they-be) ὁμοίως (unto-along-belonged) οἱ (the-ones) ἐπὶ (upon) τὰ (to-the-ones) πετρώδη ( to-rockiness-seen ) σπειρόμενοι , ( being-whorled ," οἳ ( which ) ὅταν (which-also-ever) ἀκούσωσιν (they-might-have-heard) τὸν (to-the-one) λόγον (to-a-forthee,"εὐθὺς (straight) μετὰ (with) χαρᾶς (of-a-joy) λαμβάνουσιν (they-take) αὐτόν, (to-it,"
4:16. et hii sunt similiter qui super petrosa seminantur qui cum audierint verbum statim cum gaudio accipiunt illudAnd these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy.
16. And these in like manner are they that are sown upon the rocky , who, when they have heard the word, straightway receive it with joy;
4:16. And similarly, there are those who were sown upon stony ground. These, when they have heard the word, immediately accept it with gladness.
4:16. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness:

16: Подобным образом и посеянное на каменистом [месте] означает тех, которые, когда услышат слово, тотчас с радостью принимают его,
4:16  καὶ οὖτοί εἰσιν οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν,
4:16. et hii sunt similiter qui super petrosa seminantur qui cum audierint verbum statim cum gaudio accipiunt illud
And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy.
4:16. And similarly, there are those who were sown upon stony ground. These, when they have heard the word, immediately accept it with gladness.
4:16. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: which: Mar 6:20, Mar 10:17-22; Eze 33:31, Eze 33:32; Mat 8:19, Mat 8:20, Mat 13:20, Mat 13:21; Luk 8:13; Joh 5:35; Act 8:13, Act 8:18-21, Act 24:25, Act 24:26, Act 26:28
John Gill
4:16 And these are they likewise which are sown on stony ground,.... Such sort of hearers of the word are signified by the stony ground, on which the seed were sown, who are constant hearers of the word, and have some understanding of it, and some sort of affection for it, and yet their hearts are not truly broken by it; they are not brought to a thorough sight and sense of sin, and of their need of Christ, and salvation by him; their stony hearts are not taken away, and hearts of flesh given them:
who when they have heard the word immediately receive it with gladness; seem highly pleased, and greatly delighted with it, as being a well connected scheme things; and which declares things, as heaven and eternal happiness, which they, from a principle of self love, are desirous of enjoying.
Robert Jamieson, A. R. Fausset and David Brown
4:16 And these are they likewise which are sown on stony ground, &c.--"Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" (Mk 4:6), and "lacks moisture" (Lk 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Lk 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!
4:174:17: եւ զի ո՛չ ունին արմատս յանձինս, այլ առ ժամանա՛կ մի են. ապա ՚ի հասանել նեղութեան կամ հալածման վասն բանին, վաղվաղակի՛ գայթագղին։
17 եւ որովհետեւ իրենց մէջ արմատներ չունեն, այլ մի որոշ ժամանակի համար են, երբ խօսքի պատճառով նեղութիւն կամ հալածանք է վրայ հասնում, իսկոյն գայթակղւում են
17 Բայց իրենց մէջ արմատ չունենալով՝ քիչ ժամանակ կը տեւեն, ետքը երբ նեղութիւն կամ հալածանք ըլլայ խօսքին համար, շուտ մը կը գայթակղին։
եւ զի ոչ ունին արմատս յանձինս, այլ առ ժամանակ մի են, ապա ի հասանել նեղութեան կամ հալածման վասն բանին` վաղվաղակի գայթակղին:

4:17: եւ զի ո՛չ ունին արմատս յանձինս, այլ առ ժամանա՛կ մի են. ապա ՚ի հասանել նեղութեան կամ հալածման վասն բանին, վաղվաղակի՛ գայթագղին։
17 եւ որովհետեւ իրենց մէջ արմատներ չունեն, այլ մի որոշ ժամանակի համար են, երբ խօսքի պատճառով նեղութիւն կամ հալածանք է վրայ հասնում, իսկոյն գայթակղւում են
17 Բայց իրենց մէջ արմատ չունենալով՝ քիչ ժամանակ կը տեւեն, ետքը երբ նեղութիւն կամ հալածանք ըլլայ խօսքին համար, շուտ մը կը գայթակղին։
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4:1717: но не имеют в себе корня и непостоянны; потом, когда настанет скорбь или гонение за слово, тотчас соблазняются.
4:17  καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν· εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται.
4:17. καὶ (and) οὐκ (not) ἔχουσιν (they-hold) ῥίζαν (to-a-root) ἐν (in) ἑαυτοῖς (unto-selves,"ἀλλὰ (other) πρόσκαιροί ( timed-toward ) εἰσιν, (they-be) εἶτα (if-to-the-ones) γενομένης ( of-having-had-became ) θλίψεως (of-a-pressing) ἢ (or) διωγμοῦ (of-a-pursuing-of) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) εὐθὺς (straight) σκανδαλίζονται. (they-be-cumbered-to)
4:17. et non habent radicem in se sed temporales sunt deinde orta tribulatione et persecutione propter verbum confestim scandalizanturAnd they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized.
17. and they have no root in themselves, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble.
4:17. But they have no root in themselves, and so they are for a limited time. And when next tribulation and persecution arises because of the word, they quickly fall away.
4:17. And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.
And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word' s sake, immediately they are offended:

17: но не имеют в себе корня и непостоянны; потом, когда настанет скорбь или гонение за слово, тотчас соблазняются.
4:17  καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν· εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται.
4:17. et non habent radicem in se sed temporales sunt deinde orta tribulatione et persecutione propter verbum confestim scandalizantur
And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized.
4:17. But they have no root in themselves, and so they are for a limited time. And when next tribulation and persecution arises because of the word, they quickly fall away.
4:17. And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: have: Mar 4:5, Mar 4:6; Job 19:28, Job 27:8-10; Mat 12:31; Luk 12:10; Joh 8:31, Joh 15:2-7; Ti2 1:15, Ti2 2:17, Ti2 2:18, Ti2 4:10; Jo1 2:19
when: Mat 11:6, Mat 13:21, Mat 24:9, Mat 24:10; Co1 10:12, Co1 10:13; Gal 6:12; Th1 3:3-5; Ti2 4:16; Heb 10:29; Rev 2:10, Rev 2:13
John Gill
4:17 And have no root in themselves,.... The word has no root in their hearts, only in their natural affections: nor is the root of grace in them; there is no heart work, only speculative notions, and flashy affections:
and so endure but for a time: they continue hearers and professors of the Gospel but for a small season; like the Jews, who rejoiced in the ministry of John the Baptist for a while, and then left him:
afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. As soon as any small degree of trouble comes upon them, and especially when there is a hot persecution of the professors of religion, because of the Gospel they have embraced; such hearers are stumbled at these things, and cannot bear the loss of any thing, or endure any thing severe for the sake of the word they have professed a pleasure in; and therefore, rather than suffer, they relinquish at once their profession of it.
4:184:18: Իսկ որ ՚ի մէջ փշոցն սերմանեցան, նոքա են՝ որ իբրեւ զբանն լսեն,
18 Իսկ նրանք, որ սերմանուեցին փշերի մէջ, այն մարդիկ են, որ լսում են խօսքը
18 Փուշերուն մէջ ցանուածները անոնք են, որ երբ խօսքը լսեն,
Իսկ որ ի մէջ փշոցն սերմանեցան` նոքա են, որ իբրեւ զբանն լսեն:

4:18: Իսկ որ ՚ի մէջ փշոցն սերմանեցան, նոքա են՝ որ իբրեւ զբանն լսեն,
18 Իսկ նրանք, որ սերմանուեցին փշերի մէջ, այն մարդիկ են, որ լսում են խօսքը
18 Փուշերուն մէջ ցանուածները անոնք են, որ երբ խօսքը լսեն,
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Посеянное в тернии означает слышащих слово,
4:18  καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὖτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες,
4:18. καὶ (And) ἄλλοι ( other ) εἰσὶν (they-be) οἱ (the-ones) εἰς (into) τὰς (to-the-ones) ἀκάνθας (to-thorns) σπειρόμενοι : ( being-whorled ) οὗτοί (the-ones-these) εἰσιν (they-be) οἱ (the-ones) τὸν (to-the-one) λόγον (to-a-forthee) ἀκούσαντες , ( having-heard ,"
4:18. et alii sunt qui in spinis seminantur hii sunt qui verbum audiuntAnd others there are who are sown among thorns: these are they that hear the word,
18. And others are they that are sown among the thorns; these are they that have heard the word,
4:18. And there are others who are sown among thorns. These are those who hear the word,
4:18. And these are they which are sown among thorns; such as hear the word,
And these are they which are sown among thorns; such as hear the word:

18: Посеянное в тернии означает слышащих слово,
4:18  καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὖτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες,
4:18. et alii sunt qui in spinis seminantur hii sunt qui verbum audiunt
And others there are who are sown among thorns: these are they that hear the word,
4:18. And there are others who are sown among thorns. These are those who hear the word,
4:18. And these are they which are sown among thorns; such as hear the word,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Mar 4:7; Jer 4:3; Mat 13:22; Luk 8:14
John Gill
4:18 And these are they that are sown among thorns,.... Such hearers of the word are designed by the thorny ground, upon which other seed fell, as it was sown, who are of worldly dispositions; who are immoderately careful and anxious about the things of this life, and are bent upon acquiring earthly riches, and gratifying their carnal and sensual appetites:
such as hear the word; who notwithstanding are prevailed upon through custom, or the dictates of their consciences, to attend upon the ministry of the word.
Robert Jamieson, A. R. Fausset and David Brown
4:18 And these are they which are sown among thorns; such as hear the word,
4:194:19: եւ հոգք աշխարհիս, եւ պատրանք մեծութեան մտանեն եւ հեղձուցանեն զբանն՝ եւ անպտո՛ւղ լինի։
19 սակայն այս աշխարհի հոգսերը եւ հարստութեան պատրանքները ներխուժում եւ խեղդում են խօսքը, եւ այն անպտուղ է լինում
19 Աշխարհիս զբաղմունքներն ու հարստութեան խաբէութիւնները եւ ուրիշ բաներու ցանկութիւններ մէջ մտնելով, խօսքը կը խեղդեն ու կ’ըլլան անպտուղ։
եւ հոգք աշխարհիս եւ պատրանք [13]մեծութեան մտանեն եւ հեղձուցանեն զբանն եւ անպտուղ լինի:

4:19: եւ հոգք աշխարհիս, եւ պատրանք մեծութեան մտանեն եւ հեղձուցանեն զբանն՝ եւ անպտո՛ւղ լինի։
19 սակայն այս աշխարհի հոգսերը եւ հարստութեան պատրանքները ներխուժում եւ խեղդում են խօսքը, եւ այն անպտուղ է լինում
19 Աշխարհիս զբաղմունքներն ու հարստութեան խաբէութիւնները եւ ուրիշ բաներու ցանկութիւններ մէջ մտնելով, խօսքը կը խեղդեն ու կ’ըլլան անպտուղ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: но в которых заботы века сего, обольщение богатством и другие пожелания, входя в них, заглушают слово, и оно бывает без плода.
4:19  καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται.
4:19. καὶ (and) αἱ (the-ones) μέριμναι (worries) τοῦ (of-the-one) αἰῶνος (of-an-age) καὶ (and) ἡ (the-one) ἀπάτη (a-delusion) τοῦ (of-the-one) πλούτου (of-a-wealth) καὶ (and) αἱ (the-ones) περὶ (about) τὰ (to-the-ones) λοιπὰ ( to-remaindered ) ἐπιθυμίαι (passionings-upon-unto) εἰσπορευόμεναι ( traversing-into-of ) συνπνίγουσιν (they-choke-together) τὸν (to-the-one) λόγον, (to-a-forthee,"καὶ (and) ἄκαρπος (un-fruited) γίνεται . ( it-becometh )
4:19. et aerumnae saeculi et deceptio divitiarum et circa reliqua concupiscentiae introeuntes suffocant verbum et sine fructu efficiturAnd the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless.
19. and the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
4:19. but worldly tasks, and the deception of riches, and desires about other things enter in and suffocate the word, and it is effectively without fruit.
4:19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful:

19: но в которых заботы века сего, обольщение богатством и другие пожелания, входя в них, заглушают слово, и оно бывает без плода.
4:19  καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται.
4:19. et aerumnae saeculi et deceptio divitiarum et circa reliqua concupiscentiae introeuntes suffocant verbum et sine fructu efficitur
And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless.
4:19. but worldly tasks, and the deception of riches, and desires about other things enter in and suffocate the word, and it is effectively without fruit.
4:19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: The deceitfulness of riches - This is variously expressed in different copies of the Itala: the errors - delights of the world - completely alienated (abolienati) by the pleasures of the world. The lusts of other things - which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: the cares: Luk 10:41, Luk 12:17-21, Luk 12:29, Luk 12:30, Luk 14:18-20, Luk 21:34; Phi 4:6; Ti2 4:10
the deceitfulness: Pro 23:5; Ecc 4:8, Ecc 5:10-16; Ti1 6:9, Ti1 6:10, Ti1 6:17
and the lusts: Pe1 4:2, Pe1 4:3; Jo1 2:15-17
unfruitful: Isa 5:2, Isa 5:4; Mat 3:10; Joh 15:2; Heb 6:7, Heb 6:8; Pe2 1:8; Jde 1:12
Geneva 1599
4:19 And the cares (f) of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
(f) Which pertain to this life.
John Gill
4:19 And the cares of this world,.... The perplexing and distressing cares of it to get as much of it as they can, for themselves and families, fill their minds, and possess their souls even when and while they are hearing the word: and the deceitfulness of riches; or riches which are deceitful, especially when trusted in, and being obtained, they do not give the satisfaction they promise: and the lusts of other things entering in: carnal desires after other objects, which are pleasing to the sensual mind, entering into their hearts, and gaining, the ascendant there: choke the word, and it, becometh unfruitful; these being more attended to than the word is, that is quite lost, and becomes useless, and unprofitable.
John Wesley
4:19 The desire of other things choke the word - A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in - Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful - After the fruit had grown almost to perfection.
Robert Jamieson, A. R. Fausset and David Brown
4:19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--or "the pleasures of this life" (Lk 8:14).
choke the word, and it becometh unfruitful--First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a ragged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (Lk 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.
4:204:20: Եւ նոքա են որ յերկիրն բարւոք սերմանեցան, որք լսեն զբանն՝ եւ ընդունի՛ն, եւ տան պտո՛ւղ, ընդ միոյ՝ երեսո՛ւն, եւ ընդ միոյ՝ վաթսո՛ւն, եւ ընդ միոյ՝ հարե՛ւր[633]։ գէ [633] Ոմանք. Բարիոք սերմա՛՛... եւ տան զպտուղ։
20 Եւ լաւ հողի մէջ սերմանուածները այն մարդիկ են, որ լսում են խօսքը եւ ընդունում ու պտուղ են տալիս. մէկի դիմաց՝ երեսուն, մէկի դիմաց՝ վաթսուն եւ մէկի դիմաց՝ հարիւր»:
20 Իսկ աղէկ հողի մէջ ցանուածները անոնք են, որ խօսքը կը լսեն եւ կ’ընդունին ու պտուղ կու տան՝ մէկուն տեղ՝ երեսուն, մէկուն տեղ՝ վաթսուն ու մէկուն տեղ՝ հարիւր»։
Եւ նոքա են որ յերկիրն բարւոք սերմանեցան, որք լսեն զբանն եւ ընդունին եւ տան պտուղ, ընդ միոյ երեսուն եւ ընդ միոյ վաթսուն եւ ընդ միոյ հարեւր:

4:20: Եւ նոքա են որ յերկիրն բարւոք սերմանեցան, որք լսեն զբանն՝ եւ ընդունի՛ն, եւ տան պտո՛ւղ, ընդ միոյ՝ երեսո՛ւն, եւ ընդ միոյ՝ վաթսո՛ւն, եւ ընդ միոյ՝ հարե՛ւր[633]։ գէ
[633] Ոմանք. Բարիոք սերմա՛՛... եւ տան զպտուղ։
20 Եւ լաւ հողի մէջ սերմանուածները այն մարդիկ են, որ լսում են խօսքը եւ ընդունում ու պտուղ են տալիս. մէկի դիմաց՝ երեսուն, մէկի դիմաց՝ վաթսուն եւ մէկի դիմաց՝ հարիւր»:
20 Իսկ աղէկ հողի մէջ ցանուածները անոնք են, որ խօսքը կը լսեն եւ կ’ընդունին ու պտուղ կու տան՝ մէկուն տեղ՝ երեսուն, մէկուն տեղ՝ վաթսուն ու մէկուն տեղ՝ հարիւր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: А посеянное на доброй земле означает тех, которые слушают слово и принимают, и приносят плод, один в тридцать, другой в шестьдесят, иной во сто крат.
4:20  καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
4:20. καὶ (And) ἐκεῖνοί (the-ones-thither) εἰσιν (they-be) οἱ (the-ones) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) τὴν (to-the-one) καλὴν (to-seemly) σπαρέντες , ( having-had-been-whorled ,"οἵτινες (which-ones) ἀκούουσιν (they-heareth) τὸν (to-the-one) λόγον (to-a-forthee) καὶ (and) παραδέχονται ( they-receive-beside ) καὶ (and) καρποφοροῦσιν (they-bearee-fruit-unto) ἐν (in) τριάκοντα (unto-thirty,"καὶ (and) [ἐν] "[in]"ἑξήκοντα (unto-sixty,"καὶ (and) [ἐν] "[in]"ἑκατόν. (unto-hundred)
4:20. et hii sunt qui super terram bonam seminati sunt qui audiunt verbum et suscipiunt et fructificant unum triginta et unum sexaginta et unum centumAnd these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred.
20. And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold.
4:20. And there are those who are sown upon good soil, who hear the word and accept it; and these bear fruit: some thirty, some sixty, and some one hundred.”
4:20. And these are they which are sown on good ground; such as hear the word, and receive [it], and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
And these are they which are sown on good ground; such as hear the word, and receive [it], and bring forth fruit, some thirtyfold, some sixty, and some an hundred:

20: А посеянное на доброй земле означает тех, которые слушают слово и принимают, и приносят плод, один в тридцать, другой в шестьдесят, иной во сто крат.
4:20  καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
4:20. et hii sunt qui super terram bonam seminati sunt qui audiunt verbum et suscipiunt et fructificant unum triginta et unum sexaginta et unum centum
And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred.
4:20. And there are those who are sown upon good soil, who hear the word and accept it; and these bear fruit: some thirty, some sixty, and some one hundred.”
4:20. And these are they which are sown on good ground; such as hear the word, and receive [it], and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: which: Mar 4:8; Mat 13:23; Luk 8:15; Joh 15:4, Joh 15:5; Rom 7:4; Gal 5:22, Gal 5:23; Phi 1:11; Col 1:10; Th1 4:1; Pe2 1:8
an hundred: Gen 26:12
John Gill
4:20 And these are they which are sown on good ground,.... Such hearers who are intended by the good ground on which other seed fell, are those who are made good men by the grace of God; for there is none good naturally, nor that doeth good, no not one; these are
such who hear the word, and receive it; as the word of God, in whose hearts it works effectually; who receive it not into their heads only, but into their hearts; and having received it, hold it fast, and abide by it in the worst of times:
and bring forth fruit, some thirty fold, some sixty, and some an hundred; all bring forth good fruit of the same quality, though not of the same quantity: for a larger exposition of this explanation of the parable, see the notes on Mt 13:19. See Gill on Mt 13:19. See Gill on Mt 13:20. See Gill on Mt 13:21. See Gill on Mt 13:22. See Gill on Mt 13:23.
Robert Jamieson, A. R. Fausset and David Brown
4:20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred--A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (Lk 8:15), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (Mk 4:15), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (Gen 26:12), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.
4:214:21: Եւ ասէ ցնոսա. Մի եթէ՝ գա՛յ ճրագ զի ընդ գրուանաւ դնիցի, կամ ընդ մահճօք. ոչ ապաքէն ՚ի վերայ աշտանակի դնիցի[634]։ [634] Ոմանք. Միթէ գայ ճրագ։
21 Եւ նրանց ասաց. «Միթէ ճրագը բերւում է, որ կաթսայի կամ մահճի տա՞կ դրուի: Չէ՞ որ աշտանակի վրայ է դրւում
21 Ապա ըսաւ անոնց. «Միթէ ճրագը գրուանին կամ մահիճին տա՞կ դրուելու համար կու գայ, չէ՞ որ աշտանակին վրայ դրուելու համար։
Եւ ասէ ցնոսա. Միթէ գա՞յ ճրագ զի ընդ գրուանաւ դնիցի կամ ընդ մահճօք. ո՞չ ապաքէն ի վերայ աշտանակի դնիցի:

4:21: Եւ ասէ ցնոսա. Մի եթէ՝ գա՛յ ճրագ զի ընդ գրուանաւ դնիցի, կամ ընդ մահճօք. ոչ ապաքէն ՚ի վերայ աշտանակի դնիցի[634]։
[634] Ոմանք. Միթէ գայ ճրագ։
21 Եւ նրանց ասաց. «Միթէ ճրագը բերւում է, որ կաթսայի կամ մահճի տա՞կ դրուի: Չէ՞ որ աշտանակի վրայ է դրւում
21 Ապա ըսաւ անոնց. «Միթէ ճրագը գրուանին կամ մահիճին տա՞կ դրուելու համար կու գայ, չէ՞ որ աշտանակին վրայ դրուելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: И сказал им: для того ли приносится свеча, чтобы поставить ее под сосуд или под кровать? не для того ли, чтобы поставить ее на подсвечнике?
4:21  καὶ ἔλεγεν αὐτοῖς, μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην; οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ;
4:21. Καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them) ὅτι (to-which-a-one,"Μήτι (To-lest-what-one) ἔρχεται ( it-cometh ,"ὁ (the-one) λύχνος (a-luminating-of,"ἵνα (so) ὑπὸ (under) τὸν (to-the-one) μόδιον (to-a-modios) τεθῇ (it-might-have-been-placed,"ἢ (or) ὑπὸ (under) τὴν (to-the-one) κλίνην, (to-a-reclining?"οὐχ (Not) ἵνα (so) ἐπὶ (upon) τὴν (to-the-one) λυχνίαν (to-a-luminating-of-unto) τεθῇ; (it-might-have-been-placed?"
4:21. et dicebat illis numquid venit lucerna ut sub modio ponatur aut sub lecto nonne ut super candelabrum ponaturAnd he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick?
21. And he said unto them, Is the lamp brought to be put under the bushel, or under the bed, not to be put on the stand?
4:21. And he said to them: “Would someone enter with a lamp in order to place it under a basket or under a bed? Would it not be placed upon a lampstand?
4:21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick:

21: И сказал им: для того ли приносится свеча, чтобы поставить ее под сосуд или под кровать? не для того ли, чтобы поставить ее на подсвечнике?
4:21  καὶ ἔλεγεν αὐτοῖς, μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην; οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ;
4:21. et dicebat illis numquid venit lucerna ut sub modio ponatur aut sub lecto nonne ut super candelabrum ponatur
And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick?
4:21. And he said to them: “Would someone enter with a lamp in order to place it under a basket or under a bed? Would it not be placed upon a lampstand?
4:21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 И сказал им. Притча о свече сказана, вероятно, в другое время - там ев. Марк, кажется, намекает на это тем, что отделяет ее от предшествующего выражением "И сказал", Но, тем не менее, он считал нужным именно здесь поместить эту притчу, потому что она как нельзя лучше разъясняет судьбу учения Христова о Царстве Божием. Это учение, как показывает притча о свече, пока скрывается Христом от народа и сообщается только в неприкровенном виде ученикам Его, но со временем оно должна быть открыто для всех, и потому ученики пока должны как можно внимательнее к нему относиться, чтобы впоследствии передавать его другим, - Объяснения сравнения см. у Мф V, 15.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. 25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.

The lessons which our Saviour designs to teach us here by parables and figurative expressions are these:--

I. That those who are good ought to consider the obligations they are under to do good; that is, as in the parable before, to bring forth fruit. God expects a grateful return of his gifts to us, and a useful improvement of his gifts in us; for (v. 21), Is a candle brought to be put under a bushel, or under a bed? No, but that it may be set on a candlestick. The apostles were ordained, to receive the gospel, not for themselves only, but for the good of others, to communicate it to them. All Christians, as they have received the gift, must minister the same. Note, 1. Gifts and graces make a man as a candle; the candle of the Lord (Prov. xx. 27), lighted by the Father of lights; the most eminent are but candles, poor lights, compared with the Sun of righteousness. A candle gives light but a little way, and but a little while, and is easily blown out, and continually burning down and wasting. 2. Many who are lighted as candles, put themselves under a bed, or under a bushel: they do not manifest grace themselves, nor minister grace to others; they have estates, and do no good with them; have their limbs and senses, wit and learning perhaps, but nobody is the better for them; they have spiritual gifts, but do not use them; like a taper in an urn, they burn to themselves. 3. Those who are lighted as candles, should set themselves on a candlestick; that is, should improve all opportunities of doing good, as those that were made for the glory of God, and the service of the communities they are members of; we are not born for ourselves.

The reason given for this, is, because there is nothing hid, which shall not be manifested, which should not be made manifest (so it might better be read), v. 22. There is no treasure of gifts and graces lodged in any but with design to be communicated; nor was the gospel made a secret to the apostles, to be concealed, but that it should come abroad, and be divulged to all the world. Though Christ expounded the parables to his disciples privately, yet it was with design to make them the more publicly useful; they were taught, that they might teach; and it is a general rule, that the ministration of the Spirit is given to every man to profit withal, not himself only, but others also.

II. It concerns those who hear the word of the gospel, to mark what they hear, and to make a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, v. 23. Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (v. 24), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr. Hammond reads it. Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider,

1. As we deal with God, God will deal with us, so Dr. Hammond explains these words, "With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright."

2. As we improve the talents we are entrusted with, we shall increase them; if we make use of the knowledge we have, for the glory of God and the benefit of others, it shall sensibly grow, as stock in trade doth by being turned; Unto you that hear, shall more be given; to you that have, it shall be given, v. 25. If the disciples deliver that to the church, which they have received of the Lord, they shall be led more into the secret of the Lord. Gifts and graces multiply by being exercised; and God has promised to bless the hand of the diligent.

3. If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing.

III. The good seed of the gospel sown in the world, and sown in the heart, doth by degrees produce wonderful effects, but without noise (v. 26, &c.); So is the kingdom of God; so is the gospel, when it is sown, and received, as seed in good ground.

1. It will come up; though it seem lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring. Let but the word of Christ have the place it ought to have in a soul, and it will show itself, as the wisdom from above doth in a good conversation. After a field is sown with corn, how soon is the surface of it altered! How gay and pleasant doth it look, when it is covered with green!

2. The husbandman cannot describe how it comes up; it is one of the mysteries of nature; It springs and grows up, he knows not how, v. 27. He sees it has grown, but he cannot tell in what manner it grew, or what was the cause and method of its growth. Thus we know not how the Spirit by the word makes a change in the heart, any more than we can account for the blowing of the wind, which we hear the sound of, but cannot tell whence it comes, or whither it goes. Without controversy, great is the mystery of godliness; how God manifested in the flesh came to be believed on in the world, 1 Tim. iii. 16.

3. The husbandman, when he hath sown the seed, doth nothing toward the springing of it up; He sleeps, and rises, night and day; goes to sleep at night, gets up in the morning, and perhaps never so much as thinks of the corn he hath sown, or ever looks upon it, but follows his pleasures or other business, and yet the earth brings forth fruit of itself, according to the ordinary course of nature, and by the concurring power of the God of nature. Thus the word of grace, when it is received in faith, is in the heart a work of grace, and the preachers contribute nothing to it. The Spirit of God is carrying it on when they sleep, and can do no business (Job xxxiii. 15, 16), or when they rise to go about other business. The prophets do not live for ever; but the word which they preached, is doing its work, when they are in their graves, Zech. i. 5, 6. The dew by which the seed is brought up tarrieth not for man, nor waiteth for the sons of men, Mic. v. 7.

4. It grows gradually; first the blade, then the ear, after that the full corn in the ear, v. 28. When it is sprung up, it will go forward; nature will have its course, and so will grace. Christ's interest, both in the world and in the heart, is, and will be, a growing interest; and though the beginning be small, the latter end will greatly increase. Though thou sowest not that body that shall be, but bare grain, yet God will give to every seed its own body; though at first it is but a tender blade, which the frost may nip, or the foot may crush, yet it will increase to the ear, to the full corn in the ear. Natura nil facit per saltum--Nature does nothing abruptly. God carries on his work insensibly and without noise, but insuperably and without fail.

5. It comes to perfection at last (v. 29); When the fruit is brought forth, that is, when it is ripe, and ready to be delivered into the owner's hand; then he puts in the sickle. This intimates, (1.) That Christ now accepts the services which are done to him by an honest heart from a good principle; from the fruit of the gospel taking place and working in the soul, Christ gathers in a harvest of honour to himself. See John iv. 35. (2.) That he will reward them in eternal life. When those that receive the gospel aright, have finished their course, the harvest comes, when they shall be gathered as wheat into God's barn (Matt. xiii. 30), as a shock of corn in his season.

IV. The work of grace is small in its beginnings, but comes to be great and considerable at last (v. 30-32); "Whereunto shall I liken the kingdom of God, as now to be set up by the Messiah? How shall I make you to understand the designed method of it?" Christ speaks as one considering and consulting with himself, how to illustrate it with an apt similitude; With what comparison shall we compare it? Shall we fetch it from the motions of the sun, or the revolutions of the moon? No, the comparison is borrowed from this earth, it is like a grain of mustard-seed; he had compared it before to seed sown, here to that seed, intending thereby to show,

1. That the beginnings of the gospel kingdom would be very small, like that which is one of the least of all seeds. When a Christian church was sown in the earth for God, it was all contained in one room, and the number of the names was but one hundred and twenty (Acts i. 15), as the children of Israel, when they went down into Egypt, were but seventy souls. The work of grace in the soul, is, at first, but the day of small things; a cloud no bigger than a man's hand. Never were there such great things undertaken by such an inconsiderable handful, as that of the discipling of the nations by the ministry of the apostles; nor a work that was to end in such great glory, as the work of grace raised from such weak and unlikely beginnings. Who hath begotten me these?

2. That the perfection of it will be very great; When it grows up, it becomes greater than all herbs. The gospel kingdom in the world, shall increase and spread to the remotest nations of the earth, and shall continue to the latest ages of time. The church hath shot out great branches, strong ones, spreading far, and fruitful. The work of grace in the soul has mighty products, now while it is in its growth; but what will it be, when it is perfected in heaven? The difference between a grain of mustard seed and a great tree, is nothing to that between a young convert on earth and a glorified saint in heaven. See John xii. 24.

After the parables thus specified the historian concludes with this general account of Christ's preaching--that with many such parables he spoke the word unto them (v. 33); probably designing to refer us to the larger account of the parables of this kind, which we had before, Matt. xiii. He spoke in parables, as they were able to hear them; he fetched his comparisons from those things that were familiar to them, and level to their capacity, and delivered them in plain expressions, in condescension to their capacity; though he did not let them into the mystery of the parables, yet his manner of expression was easy, and such as they might hereafter recollect to their edification. But, for the present, without a parable spoke he not unto them, v. 34. The glory of the Lord was covered with a cloud, and God speaks to us in the language of the sons of men, that, though not at first, yet by degrees, we may understand his meaning; the disciples themselves understood those sayings of Christ afterward, which at first they did not rightly take the sense of. But these parables he expounded to them, when they were alone. We cannot but wish we had had that exposition, as we had of the parable of the sower; but it was not so needful; because, when the church should be enlarged, that would expound these parables to us, without any more ado.
Adam Clarke: Commentary on the Bible - 1831
4:21: Is a candle - put under a bushel! - The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.
Albert Barnes: Notes on the Bible - 1834
4:21: Is a candle brought ... - A candle is not lit up to be put immediately under a measure or a bed, where it can give no light. Its design is to give light. So my preaching by parables is not designed to obscure the truth, but to throw light on it. You should understand those parables, and, understanding them, should impart the truth to others also, as a candle throws its beams upon a dark world.
Bushel - The word here used in the original means a measure for grain containing about 12 quarts.
Bed - A couch, either to sleep on at night or to recline on at their meals. Probably the latter is here meant, and is equivalent to our saying a candle is not brought to be put "under" the table, but "on" it. See the notes at Mat 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: Is a: Isa 60:1-3; Mat 5:15; Luk 8:16, Luk 11:33; Co1 12:7; Eph 5:3-15; Phi 2:15, Phi 2:16
bushel: "The word in the original signifieth a less measure, as Mat 5:15, marg.
Geneva 1599
4:21 (2) And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
(2) Although the light of the gospel is rejected by the world, yet it ought to be lit, if for no other reason than this, that the wickedness of the world might be revealed.
John Gill
4:21 And he said unto them,.... At the same time, after he had explained the parable of the sower; for though the following parabolical and proverbial expressions were delivered by Christ at other, and different times, and some of them twice, as related by other evangelists; yet they might be all of them expressed or repeated at this time, by our Lord, showing why he explained the above parable to his disciples; and that though he delivered the mysteries of the Gospel in parables to them that were without, yet it was not his design that these things should be always kept a secret, and that from all men: for as the Gospel might be compared to seed, so likewise to a candle, the design and use of which is to give light to men: wherefore he asks,
is a candle brought to be put under a bushel, or under a bed, and not to be set on a candlestick? when a candle is brought into a room, in the night, where company are together, to converse, or read, or work; is it proper that it should be covered with a bushel, or any other hollow vessel? or when brought into a bedchamber, is it right to put it under the bed? is it not most fitting and convenient, that it should be set in a candlestick, and then it will be of use to all in the room? so the Gospel, which is the candle of the Lord, he had lighted up in the evening of the Jewish world, in the land of Judea; it was not his will that it should be always, and altogether, and from all men, covered with parables, and dark sayings, without any explanation of them; but that the light of it should be communicated, especially to them his; disciples, who were to be the lights of the world, and which were to shine openly before men, for their good, and the glory of his heavenly Father; see Mt 5:14.
John Wesley
4:21 And he said, Is a candle - As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Mt 5:15; Lk 8:16; Lk 11:33.
Robert Jamieson, A. R. Fausset and David Brown
4:21 And he said unto them, Is a candle--or "lamp"
brought to be put under a bushel, or under a bed? and not to be set on a candlestick?--"that they which enter in may see the light" (Lk 8:16). See on Mt 5:15, of which this is nearly a repetition.
4:224:22: Զի՝ չէ՛ ինչ ՚ի ծածուկ, որ թէ ո՛չ յայտնեսցի. եւ ո՛չ եղեւ ինչ գաղտնի, եթէ ո՛չ ՚ի յայտ գայցէ։
22 Արդ, ծածուկ բան չկայ, որ չյայտնուի, եւ գաղտնի բան չի եղել, որ ի յայտ չգայ
22 Վասն զի ծածուկ բան մը չկայ, որ պիտի չյայտնուի. եւ գաղտուկ բան մը չէ եղած, որ երեւան չելլէ։
Զի չէ ինչ ի ծածուկ որ թէ ոչ յայտնեսցի, եւ ոչ եղեւ ինչ գաղտնի` եթէ ոչ ի յայտ գայցէ:

4:22: Զի՝ չէ՛ ինչ ՚ի ծածուկ, որ թէ ո՛չ յայտնեսցի. եւ ո՛չ եղեւ ինչ գաղտնի, եթէ ո՛չ ՚ի յայտ գայցէ։
22 Արդ, ծածուկ բան չկայ, որ չյայտնուի, եւ գաղտնի բան չի եղել, որ ի յայտ չգայ
22 Վասն զի ծածուկ բան մը չկայ, որ պիտի չյայտնուի. եւ գաղտուկ բան մը չէ եղած, որ երեւան չելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Нет ничего тайного, что не сделалось бы явным, и ничего не бывает потаенного, что не вышло бы наружу.
4:22  οὐ γάρ ἐστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ᾽ ἵνα ἔλθῃ εἰς φανερόν.
4:22. οὐ (Not) γὰρ (therefore) ἔστιν (it-be) κρυπτὸν (concealed) ἐὰν (if-ever) μὴ (lest) ἵνα (so) φανερωθῇ, (it-might-have-been-en-manifested,"οὐδὲ (not-moreover) ἐγένετο ( it-had-became ) ἀπόκρυφον (concealed-off,"ἀλλ' (other) ἵνα (so) ἔλθῃ (it-might-have-had-came) εἰς (into) φανερόν. (to-en-manifested)
4:22. non enim est aliquid absconditum quod non manifestetur nec factum est occultum sed ut in palam veniatFor there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad.
22. For there is nothing hid, save that it should be manifested; neither was made secret, but that it should come to light.
4:22. For there is nothing hidden that will not be revealed. Neither was anything done in secret, except that it may be made public.
4:22. For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad:

22: Нет ничего тайного, что не сделалось бы явным, и ничего не бывает потаенного, что не вышло бы наружу.
4:22  οὐ γάρ ἐστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ᾽ ἵνα ἔλθῃ εἰς φανερόν.
4:22. non enim est aliquid absconditum quod non manifestetur nec factum est occultum sed ut in palam veniat
For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad.
4:22. For there is nothing hidden that will not be revealed. Neither was anything done in secret, except that it may be made public.
4:22. For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Если бы мысль этого стиха была обособлена, то ее можно бы принять за отдельную притчу: вид приточного отдельного сравнения она имеет именно в Ев. Матфея (X, 26). Но здесь она представляет собою обоснование для предыдущего: Ибо (в русс. пер. это пропущено) нет ничего тайного... Таким образом здесь разъясняется, что под свечою выше разумелось учение о "тайне Царствия Божия".
Adam Clarke: Commentary on the Bible - 1831
4:22: For there is nothing hid, etc. - Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on Mat 5:15 (note); Mat 10:26 (note).
Albert Barnes: Notes on the Bible - 1834
4:22: There is nothing hid ... - See the notes at Mat 10:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: Psa 40:9, Psa 40:10, Psa 78:2-4; Ecc 12:14; Mat 10:26, Mat 10:27; Luk 8:17, Luk 12:2, Luk 12:3; Act 4:20; Act 20:27; Co1 4:5; Jo1 1:1-3
John Gill
4:22 For there is nothing hid,.... In these parables, and figurative expressions used by Christ,
which shall not be manifested, sooner or later, to his disciples:
neither was any thing kept secret; any doctrine of the Gospel, or mystery of the kingdom:
but that it should come abroad; it was designed to be published in all Judea, and afterwards, throughout the whole world, for the benefit of God's chosen ones, to their conversion, comfort, and edification: wherefore it becomes the ministers of the Gospel to keep back nothing that may be profitable to the churches, nor shun to declare the whole counsel of God; but faithfully dispense the mysteries of grace, and commend the truth to every man's conscience, without any fear of men, or dreading the effects and consequences of things: since nothing is declared in the word, or made known, but with a design to be published to others, to answer some divine end and purpose; See Gill on Mt 10:26.
John Wesley
4:22 Mt 10:26; Lk 8:17.
Robert Jamieson, A. R. Fausset and David Brown
4:22 For there is nothing hid which shall not be manifested, &c.--See on Mt 10:26-27; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light."
4:234:23: Եթէ ոք ունիցի ականջս լսելոյ, լուիցէ՛։
23 Թէ մէկը լսելու ականջ ունի, թող լսի»
23 Եթէ մէկը լսելու ականջ ունի, թող լսէ»։
Եթէ ոք ունիցի ականջս լսելոյ` լուիցէ:

4:23: Եթէ ոք ունիցի ականջս լսելոյ, լուիցէ՛։
23 Թէ մէկը լսելու ականջ ունի, թող լսի»
23 Եթէ մէկը լսելու ականջ ունի, թող լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: Если кто имеет уши слышать, да слышит!
4:23  εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω.
4:23. Εἴ (If) τις (a-one) ἔχει (it-holdeth) ὦτα (to-ears) ἀκούειν (to-hear) ἀκουέτω. (it-should-hear)
4:23. si quis habet aures audiendi audiatIf any man have ears to hear, let him hear.
23. If any man hath ears to hear, let him hear.
4:23. If anyone has ears to hear, let him hear.”
4:23. If any man have ears to hear, let him hear.
If any man have ears to hear, let him hear:

23: Если кто имеет уши слышать, да слышит!
4:23  εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω.
4:23. si quis habet aures audiendi audiat
If any man have ears to hear, let him hear.
23. If any man hath ears to hear, let him hear.
4:23. If anyone has ears to hear, let him hear.”
4:23. If any man have ears to hear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 Это изречение более естественным представлялось в приложении ко всему народу, а не к ученикам. Но здесь оно имеет свой смысл. Господь призывает Своих учеников внимательно отнестись к мысли, какую Он сейчас высказал в притче о свече. Ученики должны понять, что учение Христа о тайне Царства Божия со временем должно быть предложено всему миру, что оно для того им и дано Христом.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Mar 4:9; Mat 11:15; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29
John Gill
4:23 If any man have ears to hear, let him hear. What is now delivered, being very momentous and important; see Mt 11:15.
Robert Jamieson, A. R. Fausset and David Brown
4:23 If any man have ears to hear, let him hear--This for the second time on the same subject (see on Mk 4:9).
4:244:24: Եւ ասէ ցնոսա. Տեսէ՛ք զինչ լսէքդ, եւ յաւելցի՛ ձեզ որոց լսէքդ. որով չափով չափէք՝ նովի՛ն չափեսցի՛ ձեզ։
24 Եւ նրանց ասաց. «Զգո՛յշ եղէք, թէ ինչ էք լսում, եւ ինչ որ լսում էք, աւելին կը տրուի ձեզ. ինչ չափով, որ չափում էք, նոյնով Աստուած պիտի չափի ձեզ համար
24 Յետոյ ըսաւ անոնց. «Նայեցէք, ի՞նչ կը լսէք. ի՛նչ չափով որ դուք կը չափէք, նոյն չափովը պիտի չափուի ձեզի եւ ձեզի որ կը լսէք, պիտի աւելնայ։
Եւ ասէ ցնոսա. Տեսէք զինչ լսէքդ, եւ յաւելցի ձեզ որոց լսէքդ. որով չափով չափէք, նովին չափեսցի ձեզ:

4:24: Եւ ասէ ցնոսա. Տեսէ՛ք զինչ լսէքդ, եւ յաւելցի՛ ձեզ որոց լսէքդ. որով չափով չափէք՝ նովի՛ն չափեսցի՛ ձեզ։
24 Եւ նրանց ասաց. «Զգո՛յշ եղէք, թէ ինչ էք լսում, եւ ինչ որ լսում էք, աւելին կը տրուի ձեզ. ինչ չափով, որ չափում էք, նոյնով Աստուած պիտի չափի ձեզ համար
24 Յետոյ ըսաւ անոնց. «Նայեցէք, ի՞նչ կը լսէք. ի՛նչ չափով որ դուք կը չափէք, նոյն չափովը պիտի չափուի ձեզի եւ ձեզի որ կը լսէք, պիտի աւելնայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: И сказал им: замечайте, что слышите: какою мерою мерите, такою отмерено будет вам и прибавлено будет вам, слушающим.
4:24  καὶ ἔλεγεν αὐτοῖς, βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ προστεθήσεται ὑμῖν.
4:24. Καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Βλέπετε (Ye-should-view) τί (to-what-one) ἀκούετε. (ye-hear) ἐν (In) ᾧ (unto-which) μέτρῳ (unto-a-measure) μετρεῖτε (ye-measure-unto,"μετρηθήσεται (it-shall-be-measured-unto) ὑμῖν (unto-ye) καὶ (and) προστεθήσεται (it-shall-be-placed-toward) ὑμῖν. (unto-ye)
4:24. et dicebat illis videte quid audiatis in qua mensura mensi fueritis remetietur vobis et adicietur vobisAnd he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you.
24. And he said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more shall be given unto you.
4:24. And he said to them: “Consider what you hear. With whatever measure you have measured out, it shall be measured back to you, and more shall be added to you.
4:24. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given:

24: И сказал им: замечайте, что слышите: какою мерою мерите, такою отмерено будет вам и прибавлено будет вам, слушающим.
4:24  καὶ ἔλεγεν αὐτοῖς, βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ προστεθήσεται ὑμῖν.
4:24. et dicebat illis videte quid audiatis in qua mensura mensi fueritis remetietur vobis et adicietur vobis
And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you.
4:24. And he said to them: “Consider what you hear. With whatever measure you have measured out, it shall be measured back to you, and more shall be added to you.
4:24. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 Замечайте, что слышите. Такой перевод представляет только повторение впереди высказанного призыва (23). Между тем, евангелист едва ли без нужды стал повторять одно и то же. Естественнее всего видеть здесь призыв учеников ко внимательному запоминанию всего, что им будет сообщать Христос о "тайне" Царствия Божия: чем внимательнее они будут в отношении к этому учению, тем больше и больше им будет даваться разумения от Бога. Так пророк Елисей наполнил елеем все сосуды, какие к нему принесли, и когда не стало уже пустых сосудов, - елей перестал течь (4 Цар IV, 1-6). У Матфея это изречение приведено в другой связи - (см. Мф VII, 2).
Adam Clarke: Commentary on the Bible - 1831
4:24: And unto you that hear shall more be given - This clause is wanting in DG, Coptic, and four copies of the Itala; and in others, where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss, Whosoever hath, to him shall be given.
Albert Barnes: Notes on the Bible - 1834
4:24: Take heed what ye hear - Or, consider well what you hear. Make a good improvement of it.
With what measure ye mete ... - You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improvement of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial expression. See it explained in the notes at Mat 7:1-2.
Mete - Measure. With what measure ye measure.
Unto you that hear - To you who are "attentive," and who improve what you hear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: Take: Pro 19:27; Luk 8:18; Act 17:11; Heb 2:1; Jo1 4:1; Pe1 2:2; Pe2 2:1-3
with: Mat 7:2; Luk 6:37, Luk 6:38; Co2 9:6
hear: Mar 9:7; Isa 55:3; Joh 5:25, Joh 10:16, Joh 10:27
Geneva 1599
4:24 (3) And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.
(3) The more liberally that we share such gifts as God has given us with our brethren, the more bountiful God will be toward us.
John Gill
4:24 And he said unto them,.... At the same time, though he had said what follows at another time, still continuing his discourse with his disciples:
take heed what you hear: diligently attend to it, seek to understand it, and lay it up in your minds and memories, that it may be of use to you in time to come, and you may be useful in communicating it to others:
with what measure ye mete, it shall be measured unto you; a common proverb among the Jews, used on various occasions, and to different purposes; See Gill on Mt 7:2. Here it seems to intimate, that if the disciples carefully hearkened to what they heard from Christ, and studiously laboured to understand it, and faithfully dispensed it to others, in return, a larger measure, and greater degree of spiritual knowledge, would be bestowed upon them: for it follows, and
unto you that hear, shall more be given; that is, that hear so as to understand, keep, and make a good use of what they hear, more shall be communicated to them; they shall have an increase of knowledge in the doctrines of grace, and mysteries of the Gospel.
John Wesley
4:24 Take heed what ye hear - That is, attend to what you hear, that it may have its due influence upon you. With what measure you mete - That is, according to the improvement you make of what you have heard, still farther assistance shall be given. And to you that hear - That is, with improvement.
Robert Jamieson, A. R. Fausset and David Brown
4:24 And he saith unto them, Take heed what ye hear--In Luke (Lk 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.
with what measure ye mete, it shall be measured to you--See on Mt 7:2.
and unto you that hear--that is, thankfully, teachably, profitably.
shall more be given.
4:254:25: Որ ոք ունիցի՛ տացի՛ նմա. եւ որ ո՛չն ունիցի, եւ զոր ունին՝ բարձցի՛ ՚ի նմանէ[635]։ դկ [635] Ոմանք. Եւ զոր ունիցին՝ բարձ՛՛։
25 Ով որ ունի, նրան պիտի տրուի. իսկ ով որ չունի, նրանից պիտի վերցուի, ինչ էլ որ նա ունի»:
25 Վասն զի ո՛վ որ ունի անոր պիտի տրուի. եւ ո՛վ որ չունի, ունեցածն ալ անկէ պիտի առնուի»։
Որ ոք ունիցի` տացի նմա. եւ որ ոչն ունիցի, եւ զոր ունին` բարձցի ի նմանէ:

4:25: Որ ոք ունիցի՛ տացի՛ նմա. եւ որ ո՛չն ունիցի, եւ զոր ունին՝ բարձցի՛ ՚ի նմանէ[635]։ դկ
[635] Ոմանք. Եւ զոր ունիցին՝ բարձ՛՛։
25 Ով որ ունի, նրան պիտի տրուի. իսկ ով որ չունի, նրանից պիտի վերցուի, ինչ էլ որ նա ունի»:
25 Վասն զի ո՛վ որ ունի անոր պիտի տրուի. եւ ո՛վ որ չունի, ունեցածն ալ անկէ պիտի առնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Ибо кто имеет, тому дано будет, а кто не имеет, у того отнимется и то, что имеет.
4:25  ὃς γὰρ ἔχει, δοθήσεται αὐτῶ· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
4:25. ὃς (Which) γὰρ (therefore) ἔχει, (it-holdeth,"δοθήσεται (it-shall-be-given) αὐτῷ: (unto-it,"καὶ (and) ὃς (which) οὐκ (not) ἔχει, (it-holdeth,"καὶ (and) ὃ (to-which) ἔχει (it-holdeth) ἀρθήσεται (it-shall-be-lifted) ἀπ' (off) αὐτοῦ. (of-it)
4:25. qui enim habet dabitur illi et qui non habet etiam quod habet auferetur ab illoFor he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him.
25. For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath.
4:25. For whoever has, to him it shall be given. And whoever has not, from him even what he has shall be taken away.”
4:25. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath:

25: Ибо кто имеет, тому дано будет, а кто не имеет, у того отнимется и то, что имеет.
4:25  ὃς γὰρ ἔχει, δοθήσεται αὐτῶ· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
4:25. qui enim habet dabitur illi et qui non habet etiam quod habet auferetur ab illo
For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him.
4:25. For whoever has, to him it shall be given. And whoever has not, from him even what he has shall be taken away.”
4:25. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 Здесь проводится та же мысль, что и в предыдущем стихе. Ученики должны быть как можно более внимательны к словам Христа, чтобы заслужить еще большее просвещение светом истины. В противном же случае они утратят и то, что имеют теперь (ср. Мф XIII, 12).
Adam Clarke: Commentary on the Bible - 1831
4:25: He that hath - See on Mat 13:12 (note).
Albert Barnes: Notes on the Bible - 1834
4:25: For he that hath ... - See the notes at Mat 13:12. The meaning here seems to be, he that diligently attends to my words shall increase more and more in the knowledge of the truth; but he that neglects them and is inattentive shall become more ignorant; the few things which he had learned he will forget, and his trifling knowledge will be diminished.
Hath not - Does not improve what he possessed, or does not make proper use of his means of learning.
That which he hath - That which he had already learned. By this we are taught the indispensable necessity of giving attention to the means of instruction. The attention must be "continued." It is not sufficient that we have learned some things, or appear to have learned much. All will be in vain unless we go forward, and improve every opportunity of learning the will of God and the way of salvation. So what children are taught will be of little use unless they follow it up and endeavor to improve themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: Mat 13:12, Mat 25:28, Mat 25:29; Luk 8:18, Luk 16:9-12, Luk 19:24-26; Joh 15:2
John Gill
4:25 For he that hath, to him shall be given,.... He that has Gospel light and knowledge, and makes a proper use of it, he shall have more; his path shall be as the path of the just, which shines more and more to the perfect day; the means of grace and knowledge shall be blessed, to him, he attending constantly thereon, that he shall arrive to such a knowledge of the Son of God as to be a perfect man in comparison of others, who are in a lower class; and shall come to the measure of the stature of the fulness of Christ, shall grow up to maturity, and be a man in understanding: and he that has the truth of grace, though its beginning is but small, yet that making and keeping him humble, as it always does, he shall have more grace, or that he has shall open and enlarge in its actings and exercises; his faith shall grow exceedingly, he shall abound in hope through the power of the Holy Ghost; and his love to God, and Christ, and to the saints, shall be greater and greater; and he shall increase in humility, patience, self-denial, &c. and so he that has gifts for public usefulness, and does not neglect them, but stirs them up for the profit of others, he shall have an increase of them; he shall shine as a star in Christ's right hand, and appear brighter and brighter in the firmament of the church:
and he that hath not, from him shall be taken, even that which he hath; or seemed to have, or thought he had, Lk 8:18, a saying often used by Christ, both with respect to the ignorant Jews, and professing Christians, and even, as here, to the disciples themselves, respect perhaps being had to Judas. He that has only a speculative notion of the Gospel, and is without any experience and practice of it, in course of time his candle is put out; his light becomes darkness; he drops and denies the truths he held, and relinquishes the profession of them: and he that has only counterfeit grace, a feigned faith, a false hope, and a dissembled love, in due time these will be discovered, and the name of them, and the character he bore, on account of them, will be taken from him: for true grace is never taken away, nor lost; it is a solid, permanent thing, and is inseparable to everlasting glory and happiness: but bare notions of the Gospel, and a mere show of grace, are unstable and transient things; as also are the greatest gifts without the grace of God. Judas had doubtless all the appearance of a true Christian; he had the Gospel committed to him, and the knowledge of it, and gifts qualifying him to preach it, and a commission from Christ for it, yea, even a power of working miracles to confirm what he preached; and yet not having true grace, all was taken away from him, and were of no use unto him in the business of salvation: and so sometimes it is, that even in this life the idle and worthless shepherd has his right arm clean dried up, and his right eye utterly darkened; his ministerial light and abilities are taken away from him; these being either not used at all by him, or used to bad purposes; see Mt 12:12.
John Wesley
4:25 He that hath - That improves whatever he has received, to the good of others, as well as of his own soul. Mt 13:12; Lk 8:18.
Robert Jamieson, A. R. Fausset and David Brown
4:25 For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath--or "seemeth to have," or "thinketh he hath." (See on Mt 13:12). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his.
Parable of the Seed Growing We Know not How (Mk 4:26-29).
This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.
4:264:26: Եւ ասէր. Ա՛յսպէս է արքայութիւն Աստուծոյ. որպէս զի այր մի արկանիցէ սերմանիս յերկրի[636]. [636] Ոմանք. Եւ ասէ. Այսպէս... սերմանիս յերկիր։
26 Եւ ասում էր. «Այսպէ՛ս է Աստծու արքայութիւնը. որպէս թէ մի մարդ հողի մէջ սերմեր ցանի
26 Ապա կ’ըսէր. «Աստուծոյ թագաւորութիւնը այնպէս է, որպէս թէ մարդ մը հողին մէջ սերմ ցանէ
Եւ ասէր. Այսպէս է արքայութիւն Աստուծոյ, որպէս զի այր մի արկանիցէ սերմանիս յերկիր:

4:26: Եւ ասէր. Ա՛յսպէս է արքայութիւն Աստուծոյ. որպէս զի այր մի արկանիցէ սերմանիս յերկրի[636].
[636] Ոմանք. Եւ ասէ. Այսպէս... սերմանիս յերկիր։
26 Եւ ասում էր. «Այսպէ՛ս է Աստծու արքայութիւնը. որպէս թէ մի մարդ հողի մէջ սերմեր ցանի
26 Ապա կ’ըսէր. «Աստուծոյ թագաւորութիւնը այնպէս է, որպէս թէ մարդ մը հողին մէջ սերմ ցանէ
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: И сказал: Царствие Божие подобно тому, как если человек бросит семя в землю,
4:26  καὶ ἔλεγεν, οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς
4:26. Καὶ (And) ἔλεγεν (it-was-forthing,"Οὕτως (Unto-the-one-this) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὡς (as) ἄνθρωπος (a-mankind) βάλῃ (it-might-have-had-casted) τὸν (to-the-one) σπόρον (to-a-whorlee) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil,"
4:26. et dicebat sic est regnum Dei quemadmodum si homo iaciat sementem in terramAnd he said: So is the kingdom of God, as if a man should cast seed into the earth,
26. And he said, So is the kingdom of God, as if a man should cast seed upon the earth;
4:26. And he said: “The kingdom of God is like this: it is as if a man were to cast seed on the land.
4:26. And he said, So is the kingdom of God, as if a man should cast seed into the ground;
And he said, So is the kingdom of God, as if a man should cast seed into the ground:

26: И сказал: Царствие Божие подобно тому, как если человек бросит семя в землю,
4:26  καὶ ἔλεγεν, οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς
4:26. et dicebat sic est regnum Dei quemadmodum si homo iaciat sementem in terram
And he said: So is the kingdom of God, as if a man should cast seed into the earth,
4:26. And he said: “The kingdom of God is like this: it is as if a man were to cast seed on the land.
4:26. And he said, So is the kingdom of God, as if a man should cast seed into the ground;
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
26-29 Вторая причта - о семени, которое, будучи брошено в землю, произрастает потом уже без участия земледельца, очевидно, изображает постепенное, правильное созревание Царства Божия в душе отдельного человека, принявшего учение Христа. Проповедники Евангелия, бросающие семена веры в души людей, не могут уже затем в точности уследить за тем, как эти семена вырастают в целые колосья, которые со временем будут сжаты и собраны в Царство Божие. Всякое беспокойство со стороны земледельца во время пребывания семени в земле совершенно излишне. Так и апостолы, которые по большей части были галилеяне и поэтому были склонны к употреблению с своей стороны особых мер к расширению Царства Божия, должны быть спокойными и не волноваться при мысли, что станется с проповеданным ими учением Христа. В свое время, при помощи Божией, оно даст свой плод и принесет пользу - вот главная мысль притчи. Но в конце притча получает характер аллегории. Несомненно, что под жатвою в 29-м стихе разумеется последнее собрание верующих во Христа, которое совершит Сам Христос, теперь пока удаляющийся с земли, но потом имеющий прийти для того, чтобы собрать плоды Своего посева (ср. Откр XIV, 14). Конечно, было бы неудобно прилагать все частности притчи ко Христу - напр. ст. 27, где сказано, что сеятель "не знает", как всходит посеянное им семя. Но ведь частности притчи большею частью и не рассчитаны на то, чтобы их истолковывать непременно все в приложении ко Христу и Царству Божию: они служат только, как и в других притчах, "для украшения и оживления речи" (еп. Михаил). - От этой притчи получается уверенность в том, что дело Божие, начатое в отношении к сердцам человеческим в тот момент, как в них запало проповедническое слово апостолов, не остановится в своем развитии и неведомыми путями будет идти все далее и далее, пока сердце человека окончательно созреет для новой блаженной жизни в Боге.
Adam Clarke: Commentary on the Bible - 1831
4:26: So is the kingdom of God - This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus: - "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed.
Albert Barnes: Notes on the Bible - 1834
4:26: So is the kingdom of God - The gospel, or religion in the soul, may be compared to this. See the notes at Mat 3:2. This parable is recorded only by mar
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: So: Mat 3:2, Mat 4:17, Mat 13:11, Mat 13:31, Mat 13:33; Luk 13:18
as: Mar 4:3, Mar 4:4, Mar 4:14-20; Pro 11:18; Ecc 11:4, Ecc 11:6; Isa 28:24-26, Isa 32:20; Mat 13:3, Mat 13:24; Luk 8:5, Luk 8:11; Joh 4:36-38, Joh 12:24; Co1 3:6-9; Jam 3:18; Pe1 1:23-25
Geneva 1599
4:26 (4) And he said, So is the kingdom of God, as if a man should cast seed into the ground;
(4) The Lord sows and reaps in a manner unknown to men.
John Gill
4:26 And he said,.... He went on saying the following parable, which was delivered at the same time that the parable of the sower was, though omitted by Matthew; and is here placed between that, and the other concerning the grain of mustard seed; which shows the time when it was spoken. The design of it is to set forth the nature of the word, and the ministration of it; the conduct of the ministers of the Gospel, when they have dispensed it; the imperceptibleness of its springing and growth; the fruitfulness of it, when it has taken root, without the help of man; the gradual increase of grace under the instrumentality of the word; and the gathering of gracious souls, when grace is brought to maturity:
so is the kingdom of God; such is the nature of the Gospel dispensation; and such are the things that are done in it, as may fitly be represented by the following;
as if a man should cast seed into the ground: by "the man", is not meant Christ, for he sleeps not; and besides, he knows how the seed springs and grows; but any Gospel minister, who is sent forth by Christ, bearing precious seed: and by seed is intended, not gracious persons, the children of the kingdom, as in the parable of the tares; nor the grace of God in them, though that is an incorruptible and an abiding seed; but the word of God, or Gospel of Christ, so called for its smallness, the diminutive character it bears, and contempt it is had in by some; and for its choiceness and excellency in itself, and in the account of others; and for its generative virtue under a divine influence: for the Gospel is like the manna, which was a small round thing, as a coriander seed; and as that was contemptible in the eyes of the Israelites, so the preaching of the Gospel is, to them that perish, foolishness; and yet it is choice and precious seed in itself, and to those who know the value of it, by whom it is preferred to thousands of gold and silver; and, as worthless and unpromising as it may seem to be, it has a divine virtue put into it; and, under the influence of powerful and efficacious grace, it is the means of regenerating souls, and produces fruit in them, which will remain unto everlasting life: though, as the seed is of no use this way, unless it is sown in the earth, and covered there; so is the Gospel of no use for regeneration, unless it is by the power of God let into the heart, and received there, where, through that power, it works effectually. By "casting" it into the earth, the preaching of the word is designed; which, like casting seed into the earth, is done with the same sort of seed only, and not with different sorts, with plenty of it, and at the proper time, whatever discouragements there may be, and with great skill and judgment, committing it to God to raise it up again: for the faithful dispensers of the word do not spread divers and strange doctrines; their ministry is all of apiece; they always sow the same like precious seed, without any mixture of the tares of error and heresy; and they do not deal it out in a narrow and niggardly way; they do not restrain and conceal any part of truth, but plentifully distribute it, and declare the whole counsel of God; and though there may be many discouragements attend them, many temptations arise to put off from sowing the word; the weather bad, storms and tempests arise, reproaches and persecutions come thick and fast, still they go on; using all that heavenly skill, prudence, and discretion God has given them, preaching the word in season, and out of season; and when they have done, they leave their work with the Lord, knowing that Paul may plant, and Apollos water, but it is God only that gives the increase: and by the "ground", into which it is cast, As meant the hearers of the word, who are of different sorts; some like the way side, others like the stony ground, and others like the thorny earth, and some like good ground, as here; whose hearts are broke up by the Spirit of God, the stoniness of them taken away, and they made susceptive of the good word.
John Wesley
4:26 So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.
Robert Jamieson, A. R. Fausset and David Brown
4:26 So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day--go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in Mk 4:27.
4:274:27: եւ ննջիցէ, եւ յառնիցէ զցա՛յգ եւ զցերեկ. եւ սերմանիքն բուսանիցին եւ աճիցեն. եւ նա ո՛չ գիտէ[637]՝ [637] Ոմանք. Զցայգ եւ զցերեակ։
27 եւ նա ննջի թէ վեր կենայ, գիշեր եւ ցերեկ, սերմերը կը բուսնեն ու կ’աճեն
27 Ու քնանայ եւ արթննայ գիշեր ու ցորեկ եւ սերմը բուսնի ու մեծնայ ու ինք չի գիտեր թէ ի՛նչպէս։
եւ ննջիցէ եւ յառնիցէ զցայգ եւ զցերեկ, եւ սերմանիքն բուսանիցին եւ աճիցեն. եւ նա ոչ գիտէ:

4:27: եւ ննջիցէ, եւ յառնիցէ զցա՛յգ եւ զցերեկ. եւ սերմանիքն բուսանիցին եւ աճիցեն. եւ նա ո՛չ գիտէ[637]՝
[637] Ոմանք. Զցայգ եւ զցերեակ։
27 եւ նա ննջի թէ վեր կենայ, գիշեր եւ ցերեկ, սերմերը կը բուսնեն ու կ’աճեն
27 Ու քնանայ եւ արթննայ գիշեր ու ցորեկ եւ սերմը բուսնի ու մեծնայ ու ինք չի գիտեր թէ ի՛նչպէս։
zohrab-1805▾ eastern-1994▾ western am▾
4:2727: и спит, и встает ночью и днем; и как семя всходит и растет, не знает он,
4:27  καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός.
4:27. καὶ (and) καθεύδῃ (it-might-rest-down) καὶ (and) ἐγείρηται ( it-might-rouse ) νύκτα (to-a-night) καὶ (and) ἡμέραν, (to-a-day,"καὶ (and) ὁ (the-one) σπόρος (a-whorlee) βλαστᾷ (it-might-sprout-unto) καὶ (and) μηκύνηται ( it-might-lengthen ) ὡς (as) οὐκ (not) οἶδεν (it-had-come-to-see,"αὐτός. (it)
4:27. et dormiat et exsurgat nocte ac die et semen germinet et increscat dum nescit illeAnd should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not.
27. and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how.
4:27. And he sleeps and he arises, night and day. And the seed germinates and grows, though he does not know it.
4:27. And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.
And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how:

27: и спит, и встает ночью и днем; и как семя всходит и растет, не знает он,
4:27  καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός.
4:27. et dormiat et exsurgat nocte ac die et semen germinet et increscat dum nescit ille
And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not.
4:27. And he sleeps and he arises, night and day. And the seed germinates and grows, though he does not know it.
4:27. And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.
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Adam Clarke: Commentary on the Bible - 1831
4:27: And should sleep and rise night and day - That is, he should sleep by night, and rise by day; for so the words are obviously to be understood.
He knoweth not how - How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.
Albert Barnes: Notes on the Bible - 1834
4:27: And should sleep, and rise night and day - Should sleep in the night and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any influence over the growing grain. By this we are not to infer that men are to use no diligence in the obtaining and in the growth of piety; but the illustration shows only that as we cannot tell how grain grows, so we cannot tell the mode in which piety increases in the heart.
He knoweth not how - This is still true. After all the researches of philosophers, no one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and suns, of care and shelter, but beyond this they cannot go. So in religion. We can mark the change; we can see the need of prayer, and self-examination, and searching the Scriptures, and the ordinances of religion, but we cannot tell in what way the religious principle is developed and strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen, but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. Compare the notes at Joh 3:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: and grow: Ecc 8:17, Ecc 11:5; Joh 3:7, Joh 3:8; Co1 15:37, Co1 15:38; Th2 1:3; Pe2 3:18
Geneva 1599
4:27 And (g) should sleep, and rise night and day, and the seed should spring and grow up, he (h) knoweth not how.
(g) That is, when he has finished sowing should wait both day and night not doubting that the seed should spring forth, which grows both by day and night.
(h) It is the duty of the ministers to work the ground with all diligence, and accredit the success to God: for the mighty work of the seed coming to blade and ear is mysterious, and is only known by the fruit that comes.
John Gill
4:27 And should sleep,.... That is, the man that casts in the seed, who represents the ministers of the Gospel: and, as applied to them, is not to be understood of natural sleep, and indulging themselves in that; much less of spiritual sloth and indolence, as if they cared not what became of the seed sown, whether it sprung up, and came to any thing, or not; for neither of these belong to the characters of the true ministers of the word: for though bodily sleep in them, as in other men, is necessary for the support of nature, and to put them in a capacity of discharging their work; yet perhaps none have less of it than studious and laborious preachers of the Gospel; and much less do they indulge a spiritual sleep and slothfulness; though this may sometimes attend them, as well as others: but then, whilst they sleep, in this sense, tares are sown, and they spring up, and not the good seed of the word, as in this parable; besides, as they labour in the word and doctrine, by studying and preaching it, so they follow their ministrations with incessant prayers that they be succeeded to the conversion of sinners, and comfort of saints; nor can they be easy, unless they have some seals of their ministry: but rather, this may be understood of the sleep of death; for so it often is, that the seed sown by them does not appear in the fruits of it to the churches of Christ, among whom they have ministered, until after they are fallen asleep in Jesus: though it seems best to understand it of their holy security, confidence, and satisfaction in their own minds, that it will turn to profit and advantage, both to the good of souls, and glory of God, not despairing of success; but having left their work with their Lord, they sit down easy and satisfied, believing that the word shall prosper to the thing whereunto it is sent:
and rise night and day; which shows their diligence and laboriousness, and their constant attendance to other parts of their work, rising up early, and sitting up late, to prepare for, and discharge their ministerial work; and their continued expectation of the springing-up of the seed sown, which accordingly does in proper time:
and the seed should spring and grow up, he knoweth not how; it is a mystery in nature, how the seed under the clods, where it dies before it is quickened, should spring and grow up, and bring forth fruit; and so it is in grace, how the word of God first operates on a sinner's heart, and becomes the ingrafted word there; the time when, and much less the manner how, grace, by this means, is implanted in the heart, are not known to a soul itself, and still less to the ministers of the word, who sometimes never know any thing of it; and when they do, not till some time after: this work is done secretly, and powerfully, under the influence of divine grace, without their knowledge, though by them as instruments; so that though the sowing and planting are theirs, all the increase is God's: this may encourage attendance on the ministry of the word, and teach us to ascribe the work of conversion entirely to the power and grace of God.
4:284:28: թէ երկիրն ինքնին բերէ զպտուղ. նախ՝ զխո՛տն, եւ ապա՝ զհա՛սկն, եւ ապա՝ ցորեան ատոք ՚ի հասկին[638]։ [638] Ոմանք. Ապա զցորեանն ատոք։ Ուր օրինակ մի. Ապա ցորենատոք ՚ի հաս՛՛։
28 եւ նա չի իմանայ, թէ հողը ինքն իրենից բերք է տալիս. նախ՝ խոտը, ապա՝ հասկը եւ ապա՝ ատոք ցորենը հասկի մէջ
28 Քանզի հողը ինքնիրմէ պտուղ կու տայ. առաջ խոտը, ետքը հասկը, անկէ ետք լեցուն ցորենը հասկին մէջ։
թէ երկիրն ինքնին բերէ զպտուղ. նախ զխոտն եւ ապա զհասկն, եւ ապա զցորեանն ատոք ի հասկին:

4:28: թէ երկիրն ինքնին բերէ զպտուղ. նախ՝ զխո՛տն, եւ ապա՝ զհա՛սկն, եւ ապա՝ ցորեան ատոք ՚ի հասկին[638]։
[638] Ոմանք. Ապա զցորեանն ատոք։ Ուր օրինակ մի. Ապա ցորենատոք ՚ի հաս՛՛։
28 եւ նա չի իմանայ, թէ հողը ինքն իրենից բերք է տալիս. նախ՝ խոտը, ապա՝ հասկը եւ ապա՝ ատոք ցորենը հասկի մէջ
28 Քանզի հողը ինքնիրմէ պտուղ կու տայ. առաջ խոտը, ետքը հասկը, անկէ ետք լեցուն ցորենը հասկին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: ибо земля сама собою производит сперва зелень, потом колос, потом полное зерно в колосе.
4:28  αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον, εἶτα στάχυν, εἶτα πλήρη[ς] σῖτον ἐν τῶ στάχυϊ.
4:28. αὐτομάτη (Selfable) ἡ (the-one) γῆ (a-soil) καρποφορεῖ, (it-beareeth-fruit-unto,"πρῶτον (to-most-before) χόρτον, (to-a-victualage,"εἶτεν (if-also-in) στάχυν, (to-a-cob,"εἶτεν (if-also-in) πλήρη (to-repleted) σῖτον (to-a-grain) ἐν (in) τῷ (unto-the-one) στάχυϊ. (unto-a-cob)
4:28. ultro enim terra fructificat primum herbam deinde spicam deinde plenum frumentum in spicaFor the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear.
28. The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear.
4:28. For the earth bears fruit readily: first the plant, then the ear, next the full grain in the ear.
4:28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear:

28: ибо земля сама собою производит сперва зелень, потом колос, потом полное зерно в колосе.
4:28  αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον, εἶτα στάχυν, εἶτα πλήρη[ς] σῖτον ἐν τῶ στάχυϊ.
4:28. ultro enim terra fructificat primum herbam deinde spicam deinde plenum frumentum in spica
For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear.
4:28. For the earth bears fruit readily: first the plant, then the ear, next the full grain in the ear.
4:28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:28: Bringeth forth - of herself - Αυτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet: -
Namque aliae, Nullis Homlnum Cogentibus, ipsae
Sponte Sua veniunt.
Virg. Geor. l. ii. v. 10
"Some (trees) grow of their own accord, without the labor of man."
All the endlessly varied herbage of the field is produced in this way.
The full corn - Πληρη σιτον, Full wheat; the perfect, full-grown, or ripe corn. Lucian uses κενος καρπος, Empty fruit, for imperfect, or unripe fruit. See Kypke.
The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small; there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom, and that the soil in which it is sown is good also. Then the ear - the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly; it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness; and, having escaped the corruption that is in the world, it is made a partaker of the Divine nature, and is filled with all the fullness of God.
Albert Barnes: Notes on the Bible - 1834
4:28: For the earth bringeth forth fruit of herself - That is, it is done without the power of man. It is done while man is engaged in other things. The scope of this passage does not require us to suppose that our Saviour meant to say that the earth had any productive power of itself, but only that it produced its fruits not by the "power of man." God gives it its power. It has no power of its own. So religion in the heart is not by the power of man. It grows he cannot tell how, and of course he cannot without divine aid, control it. It is by the power of God. At the same time, as without industry man would have no harvest, so without active effort he would have no religion. Both are connected with his effort; both are to be measured commonly by his effort Phi 2:12; both grow he cannot tell how; both increase when the proper means are used, and both depend on God for increase.
First the blade - The green, tender shoot, that first starts out of the earth before the stalk is formed.
Then the ear - The original means the stalk or spire of wheat or barley, as well as the ear.
The full corn - The ripe wheat. The grain swollen to its proper size. By this is denoted, undoubtedly, that grace or religion in the heart is of gradual growth. It is at first tender, feeble, perhaps almost imperceptible, like the first shootings of the grain in the earth. Perhaps also, like grain, it often lies long in the earth before there are signs of life. Like the tender grain, also, it needs care, kindness, and culture. A frost, a cold storm, or a burning sun alike injure it. So tender piety in the heart needs care, kindness, culture. It needs shelter from the frosts and storms of a cold, unfeeling world. It needs the genial dews and mild suns of heaven; in other words, it needs instruction, prayer, and friendly counsel from parents, teachers, ministers, and experienced Christians, that it may grow, and bring forth the full fruits of holiness. Like the grain, also, in due time it will grow strong; it will produce its appropriate fruit - a full and rich harvest - to the praise of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: the earth: Gen 1:11, Gen 1:12, Gen 2:4, Gen 2:5, Gen 2:9, Gen 4:11, Gen 4:12; Isa 61:11
first: Mar 4:31, Mar 4:32; Psa 1:3, Psa 92:13, Psa 92:14; Pro 4:18; Ecc 3:1, Ecc 3:11; Hos 6:3; Phi 1:6, Phi 1:9-11; Col 1:10; Th1 3:12, Th1 3:13
blade: Mat 13:26
Geneva 1599
4:28 For the earth bringeth forth fruit (i) of herself; first the blade, then the ear, after that the full corn in the ear.
(i) By a certain power which moves itself.
John Gill
4:28 For the earth bringeth forth fruit of herself,.... Without any further help, or cultivation from the husbandman; though under the influence of the sun, dews, and showers of rain from heaven: this is said, not to denote that man of himself, upon hearing the word, can bring forth the fruit of grace in himself; he cannot regenerate himself, nor quicken, nor convert himself; he cannot believe in Christ, nor love the Lord of himself; nor repent of his sin, nor begin, or carry on the good work; he can neither sanctify his heart, nor mortify the deeds of the body; or even bring forth the fruits of good works, when converted. For all these things are owing to the Spirit, power, and grace of God: men are regenerated according to the abundant mercy of God, of water and of the Spirit, by the word of truth, through the sovereign will and pleasure of God; and they are quickened, who before were dead in trespasses and sins, and were as dry bones, by the Spirit of God breathing upon them: conversion in the first production, is the Lord's work; "turn thou me, and I shall be turned": faith in Christ is not of ourselves, it is the gift of God; and so is repentance unto life; love is one of the fruits of the Spirit, and in short, the whole work of grace is not by might, nor by power of man, but by the Spirit of the Lord of hosts; who begins and carries on, and performs it until the day of Christ: the work of sanctification, is therefore called the sanctification of the Spirit; and it is through him the deeds of the body are mortified: and indeed, without Christ, believers themselves can do nothing at all; even cannot perform good works, or do any action that is truly and spiritually good. But the design is to show, that as the earth without human power, without the husbandman, under the influence of the heavens, brings forth fruit; so without human power, without the Gospel minister, the word having taken root under divine influence, through the sun of righteousness, the dews of divine grace, and operations of the blessed Spirit, it rises up and brings forth fruit:
first the blade, then the ear, after that the full corn in the ear; which, as it very aptly describes the progress of the seed from first to last; so it very beautifully represents the gradual increase of the work of grace, under the instrumentality of the word, accompanied with the Spirit and power of God. Grace at first appearance is very small, like the small green spire, when it first shoots out of the earth: light into a man's self, his heart, his state and condition, in the knowledge of Christ, and the doctrines of the Gospel, is but very small; he is one of little faith, and weak in the exercise of it: faith is but at first a small glimmering view of Christ, a venture upon him, a peradventure there may be life and salvation for such an one in him; it comes at length to a reliance and leaning upon him; and it is some time before the soul can walk alone by faith on him: its experience of the love of God is but small, but in process of time there is a growth and an increase; light increases, which shines more and more unto the perfect day; faith grows stronger and stronger; experience of the love of God is enlarged; and the believer wades in these waters of the sanctuary; not only as at first up to the ankles, but to the knees and loins; when at length they are a broad river to swim in, and which cannot be passed over.
Robert Jamieson, A. R. Fausset and David Brown
4:28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear--beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.
4:294:29: Այլ յորժամ տայցէ զպտուղն, վաղվաղակի առաքի մանգաղ. զի հասեա՛լ են հունձք[639]։ [639] Ոսկան. Եւ յորժամ տայցէ։
29 Սակայն երբ սերմը իր պտուղը տայ, իսկոյն մանգաղ է ուղարկում, որովհետեւ հնձի ժամանակը հասել է»
29 Երբ պտուղը հասուննայ մանգաղը գործի կը սկսի վասն զի հունձքի ատենը հասած է»։
Այլ յորժամ տայցէ զպտուղն, վաղվաղակի առաքի մանգաղ, զի հասեալ են հունձք:

4:29: Այլ յորժամ տայցէ զպտուղն, վաղվաղակի առաքի մանգաղ. զի հասեա՛լ են հունձք[639]։
[639] Ոսկան. Եւ յորժամ տայցէ։
29 Սակայն երբ սերմը իր պտուղը տայ, իսկոյն մանգաղ է ուղարկում, որովհետեւ հնձի ժամանակը հասել է»
29 Երբ պտուղը հասուննայ մանգաղը գործի կը սկսի վասն զի հունձքի ատենը հասած է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: Когда же созреет плод, немедленно посылает серп, потому что настала жатва.
4:29  ὅταν δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός.
4:29. ὅταν (Which-also-ever) δε (moreover) παραδοῖ (it-may-have-given-beside,"ὁ (the-one) καρπός, (a-fruit," εὐθὺς ( straight ) ἀποστέλλει ( it-setteth-off ) τὸ ( to-the-one ) δρέπανον , ( to-a-culler ," ὅτι ( to-which-a-one ) παρέστηκεν ( it-had-come-to-stand-beside ," ὁ ( the-one ) θερισμός . ( a-summering-of )
4:29. et cum se produxerit fructus statim mittit falcem quoniam adest messisAnd when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
29. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come.
4:29. And when the fruit has been produced, immediately he sends out the sickle, because the harvest has arrived.”
4:29. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come:

29: Когда же созреет плод, немедленно посылает серп, потому что настала жатва.
4:29  ὅταν δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός.
4:29. et cum se produxerit fructus statim mittit falcem quoniam adest messis
And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
4:29. And when the fruit has been produced, immediately he sends out the sickle, because the harvest has arrived.”
4:29. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:29: He putteth in the sickle - ΑποϚελλει, he sendeth out the sickle, i.e. the reapers; the instrument, by a metonomy, being put for the persons who use it. This is a common figure. It has been supposed that our Lord intimates here that, as soon as a soul is made completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe: so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the Master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the world and the Church of the manifestation of the glory of his grace. "But the text says, he immediately sendeth out the sickle; and this means that the person dies, and is taken into glory, as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the Church, and for an increase of the life of Christ to the soul. See Phi 1:21, Phi 1:24. Besides, if we attempt to make the parable speak here what seems to be implied in the letter, then we may say, with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it.
On these two parables we may remark: -
1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men.
2. That it is a sin against God to stay in the field and not sow.
3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed.
4. That it is a high offense against God to change the Master's seed, to mix it, or to sow bad seed in the place of it.
5. That he is not a seeds-man of God who desires to sow by the way side, etc., and not on the proper ground, i.e. he who loves to preach only to genteel congregations, to people of sense and fashion, and feels it a pain and a cross to labor among the poor and the ignorant.
6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root; and, notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheaves with him. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
4:29: Immediately he putteth in the sickle - This is the way with the farmer. As soon as the grain is ripe it is cut down. So it is often with the Christian. As soon as he is prepared for heaven he is taken there. But we are not to press this part of the parable, as if it meant that all are removed as soon as they are fit for heaven. Every parable contains circumstances thrown in to fill up the story, which cannot be literally interpreted. In this, the circumstance of sleeping and rising cannot be applied to Christ; and in like manner, the harvest, I suppose, is not to be literally interpreted. Perhaps the whole parable may be differently interpreted. The seed sown may mean the gospel which he was preaching. In Judea its beginnings were small; yet he would leave it, commit it to his disciples, and return to his Father. The gospel, in the meantime, left by him, would take root, spring up, and produce an abundant harvest. In due time he would return, send forth the angels, and gather in the harvest, and save his people foRev_er. Compare the notes at Mat 13:31-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: brought forth: or, ripe, Job 5:26; Ti2 4:7, Ti2 4:8
he putteth: Isa 57:1, Isa 57:2; Joe 3:13; Mat 13:30, Mat 13:40-43; Rev 14:13-17
John Gill
4:29 But when the fruit is brought forth,.... Unto perfection, and is fully ripe; signifying that when grace is brought to maturity, and faith is performed with power, and the good work begun is perfected; then, as the husbandman,
immediately he putteth the sickle; and cuts it down, and gathers it in;
because the harvest is come; at death or at the end of the world, which the harvest represents: when all the elect of God are called by grace, and grace in them is brought to its perfection, and they have brought forth all the fruit they were ordained to bear, they will then be all gathered in; either by Christ himself who comes into his garden, and gathers his lilies by death; or by the angels, the reapers, at the close of time, who will gather the elect from the four winds; or the ministers of the Gospel, who shall come again with joy, bringing their sheaves with them; being able to observe with pleasure a greater increase, and more fruit of their labours, than they knew of, or expected.
Robert Jamieson, A. R. Fausset and David Brown
4:29 But when the fruit is brought forth--to maturity
immediately he putteth in the sickle, because the harvest is come--This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.
Parable of the Mustard Seed (Mk 4:30-32).
For the exposition of this portion, see on Mt 13:31-32.
4:304:30: Եւ ասէր. Ո՞ւմ նմանեցուսցուք զարքայութիւնն Աստուծոյ, կամ որո՞վ առակաւ՝ առակեսցուք զնա[640]։ [640] Օրինակ մի. Ո՛ւմ նմանեցուցից զարք՛՛։
30 Եւ ասում էր. «Ինչի՞ նմանեցնենք Աստծու արքայութիւնը կամ ի՞նչ օրինակով ներկայացնենք այն
30 Ապա կ’ըսէր. «Աստուծոյ թագաւորութիւնը ի՞նչ բանի նմանցնենք կամ ի՞նչ առակով զանիկա բացատրենք։
Եւ ասէր. Ո՞ւմ նմանեցուսցուք զարքայութիւնն Աստուծոյ, կամ որո՞վ առակաւ առակեսցուք զնա:

4:30: Եւ ասէր. Ո՞ւմ նմանեցուսցուք զարքայութիւնն Աստուծոյ, կամ որո՞վ առակաւ՝ առակեսցուք զնա[640]։
[640] Օրինակ մի. Ո՛ւմ նմանեցուցից զարք՛՛։
30 Եւ ասում էր. «Ինչի՞ նմանեցնենք Աստծու արքայութիւնը կամ ի՞նչ օրինակով ներկայացնենք այն
30 Ապա կ’ըսէր. «Աստուծոյ թագաւորութիւնը ի՞նչ բանի նմանցնենք կամ ի՞նչ առակով զանիկա բացատրենք։
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4:3030: И сказал: чему уподобим Царствие Божие? или какою притчею изобразим его?
4:30  καὶ ἔλεγεν, πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν;
4:30. Καὶ (And) ἔλεγεν (it-was-forthing,"Πῶς (Unto-whither) ὁμοιώσωμεν (we-might-have-en-along-belonged) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity?"ἢ (Or) ἐν (in) τίνι (unto-what-one) αὐτὴν (to-it) παραβολῇ (unto-a-casting-beside) θῶμεν; (we-might-have-had-placed?"
4:30. et dicebat cui adsimilabimus regnum Dei aut cui parabolae conparabimus illudAnd he said: To what shall we liken the kingdom of God? or to what parable shall we compare it?
30. And he said, How shall we liken the kingdom of God? or in what parable shall we set it forth?
4:30. And he said: “To what should we compare the kingdom of God? Or to what parable should we compare it?
4:30. And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it:

30: И сказал: чему уподобим Царствие Божие? или какою притчею изобразим его?
4:30  καὶ ἔλεγεν, πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν;
4:30. et dicebat cui adsimilabimus regnum Dei aut cui parabolae conparabimus illud
And he said: To what shall we liken the kingdom of God? or to what parable shall we compare it?
4:30. And he said: “To what should we compare the kingdom of God? Or to what parable should we compare it?
4:30. And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32 Третья притча - о горчичном зерне (объясн. см. у Мф XIII, 31, 32). - Чему уподобим... Господь здесь говорит как учитель, который мыслит себя на одном уровне со Своими учениками, чтобы побудить их также принять участие в Его умственной работе, заставить и их подумать серьезно о том, что занимает учителя. Господь имеет здесь в виду весь окружающий Его народ, а не одних только апостолов.
Adam Clarke: Commentary on the Bible - 1831
4:30: Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men.
How dull and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no instruction to the multitude.
Albert Barnes: Notes on the Bible - 1834
4:30: Whereunto shall we liken ... - This shows the great solicitude which Jesus had to adapt his instructions to the capacity of his disciples. He sought out the most plain and striking illustrations - an example which should be followed by all the ministers of the gospel. At the same time that the instructions of the pulpit should be dignified as our Saviour's always were they should be adapted to the capacity of the audience and easily understood. To do this the following things are necessary in a minister:
1."Humility." A freedom from a desire to shine, and to astonish the world by the splendor of his talents, and by his learning and eloquence.
2. "Good sense." A satisfaction in being understood.
3. Acquaintance with the habits of thought and manner of speaking among the people. To do this, frequent contact with them is necessary.
4. "A good sound education." It is the people of ignorance, with some smattering of learning, and with a desire to confound and astonish people by the use of unintelligible words. and by the introduction of matter that is wholly unconnected with the subject, that most often shoot over the heads of the people. Preachers of humility, good sense, and education are content with being understood, and free from the affectation of saying things to amaze and confound their auditors.
The kingdom of God - See the notes at Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: Lam 2:13; Mat 11:16; Luk 13:18, Luk 13:20, Luk 13:21
Geneva 1599
4:30 (5) And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?
(5) God uses a method that men never do, beginning with the least and ending with the greatest.
John Gill
4:30 And he said,.... Still continuing his discourse on this subject, and in order to convey to the minds of his disciples clearer ideas of the Gospel dispensation, the success of the Gospel, and the usefulness of their ministration of it, for their encouragement, how unpromising soever things might then be:
whereunto shall we liken the kingdom of God, or with what comparison shall we compare it? It was usual with the Jewish doctors, when about to illustrate anything in a parabolical way to begin with such like questions; as, , "to what is this thing like" (d)? when the answer is to such or such thing, as here.
(d) T. Hieros. Bava Bathra, fol. 16. 2. T. Bab. Zebachim, fol. 82. 1. & Sabbat, fol. 108. 1. & passim.
4:314:31: Որպէս հատն մանանխոյ՝ որ յորժամ սերմանիցի յերկրի, փոքրագո՛յն է քան զամենայն սերմանիս՝ որ են յերկրի[641], [641] Ոմանք. Սերմանեսցէ յերկրի։
31 նման է մանանեխի հատիկին, որը, երբ սերմանւում է հողի մէջ, աւելի մանր է լինում, քան երկրի վրայ եղող բոլոր սերմերը
31 Մանանեխի հատին նման է, որ հողին մէջ ցանուած ատենը՝ երկրի վրայ եղած սերմերուն ամենէն պզտիկն է,
Որպէս հատն մանանխոյ որ յորժամ սերմանիցի յերկրի, փոքրագոյն է քան զամենայն սերմանիս որ են յերկրի:

4:31: Որպէս հատն մանանխոյ՝ որ յորժամ սերմանիցի յերկրի, փոքրագո՛յն է քան զամենայն սերմանիս՝ որ են յերկրի[641],
[641] Ոմանք. Սերմանեսցէ յերկրի։
31 նման է մանանեխի հատիկին, որը, երբ սերմանւում է հողի մէջ, աւելի մանր է լինում, քան երկրի վրայ եղող բոլոր սերմերը
31 Մանանեխի հատին նման է, որ հողին մէջ ցանուած ատենը՝ երկրի վրայ եղած սերմերուն ամենէն պզտիկն է,
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4:3131: Оно--как зерно горчичное, которое, когда сеется в землю, есть меньше всех семян на земле;
4:31  ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς,
4:31. ὡς (As) κόκκῳ (unto-a-kernel) σινάπεως, (of-a-mustard,"ὃς (which) ὅταν (which-also-ever) σπαρῇ (it-might-have-had-been-whorled) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil,"μικρότερον (more-small) ὂν (being) πάντων ( of-all ) τῶν (of-the-ones) σπερμάτων (of-whorlings-to) τῶν (of-the-ones) ἐπὶ (upon) τῆς (of-the-one) γῆς-- (of-a-soil,"
4:31. sicut granum sinapis quod cum seminatum fuerit in terra minus est omnibus seminibus quae sunt in terraIt is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth:
31. It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth,
4:31. It is like a grain of mustard seed which, when it has been sown in the earth, is less than all the seeds which are in the earth.
4:31. [It is] like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

31: Оно--как зерно горчичное, которое, когда сеется в землю, есть меньше всех семян на земле;
4:31  ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς,
4:31. sicut granum sinapis quod cum seminatum fuerit in terra minus est omnibus seminibus quae sunt in terra
It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth:
4:31. It is like a grain of mustard seed which, when it has been sown in the earth, is less than all the seeds which are in the earth.
4:31. [It is] like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:31: A grain of mustard seed - See on Mat 13:31, Mat 13:32 (note).
Albert Barnes: Notes on the Bible - 1834
4:31: See the notes at Mat 13:31-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: like: Mat 13:31-33; Luk 13:18, Luk 13:19
mustard seed: Mustard, σιναπι [Strong's G4615], is a well-known plant of the tetradynamia siliquosa class, distinguished by its yellow cruciform flowers, with expanding calyx, and its pods smooth, square, and close to the stem. Its seed was probably the smallest known to the Jews; and though its ordinary height does not exceed four feet, yet a species grows to the height of from three to five cubits, with a tapering, ligneous stalk, and spreading branches.
is less than: Gen 22:17, Gen 22:18; Psa 72:16-19; Isa 2:2, Isa 2:3, Isa 9:7, Isa 49:6, Isa 49:7, Isa 53:2, Isa 53:12, Isa 54:1-3; Isa 60:22; Eze 17:22-24; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Amo 9:11-15; Mic 4:1, Mic 4:2; Zac 2:11, Zac 8:20-23, Zac 12:8, Zac 14:6-9; Mal 1:11; Act 2:41, Act 4:4, Act 5:14, Act 19:20; Act 21:20; Rev 11:15, Rev 20:1-6
John Gill
4:31 It is like a grain of mustard seed,.... That is, the kingdom of God spoken of in the preceding verse, is like unto a grain of mustard seed; by which is meant, either the Gospel, or the Gospel church state, or the grace of God in the hearts of his people, and it may include them all: the Gospel is so called, because it treats of the two latter; but more especially, because it brings life and immortality to light, or points to the kingdom of heaven, directs the way unto it, and shows what qualifies persons for it, and gives them a claim unto it: and the Gospel church state may be so called, because here Christ dwells, and rules as king; the members of it are his subjects, and the ordinances of it are his laws, to which they are obedient: and the grace of God in the hearts of his people may be so called, because it is a governing principle in them; it reigns through righteousness unto eternal life, and by it Christ reigns in and over them: now the kingdom of God in each of these senses, may be compared to a grain of mustard seed, for the smallness of it, as follows;
which when it is sown in the earth, is less than all the seeds that be in the earth. The Gospel was first preached by very few persons, and these of no figure and account, especially at their first setting out. John the Baptist came preaching the kingdom of God, clothed with a garment of camel's hair, and with a leathern girdle about his loins; our Lord himself made no pompous appearance, there was no form nor comeliness in him; he was a man of sorrows, and acquainted with griefs, and of a mean descent and occupation; his disciples were fishermen, and illiterate persons; those to whom it was preached, and by whom it was received at first were but few, and these were the poor and the unlearned, and publicans and sinners. The Gospel church state at first, consisted of very few persons, of Christ and his twelve apostles; and at his death, the number of the disciples at Jerusalem, men and women, were but an hundred and twenty; the several Gospel churches formed in the Gentile world, rose from small beginnings; from the conversion of a very few persons, and these the filth of the world, and the offscouring of all things. The grace of God in the hearts of his people at first, is very little; it can scarcely be discerned by themselves, and is ready to be despised by others; their light and knowledge, their faith and experience being so exceeding small.
4:324:32: եւ յորժամ սերմանիցի, բուսանի եւ լինի մե՛ծ քան զամենայն բանջար եւ արձակէ՛ ոստս մեծամեծս, մինչեւ բաւակա՛ն լինել ընդ հովանեաւ նորա թռչնոց երկնից բնակել։
32 իսկ երբ սերմանուի, բուսնում եւ լինում է աւելի մեծ, քան ամէն տունկ, եւ արձակում է մեծ ճիւղեր, այնքան, որ երկնքի թռչունները նրա հովանու տակ կարող են բնակուել»
32 Բայց երբ ցանուի, բուսնի, բոլոր ծառերէն ալ մեծ կ’ըլլայ ու մեծ ճիւղեր կ’արձակէ, այնպէս որ երկնքի թռչուններուն կը բաւէ անոր շուքին տակ բնակելու»։
եւ յորժամ սերմանիցի, բուսանի եւ լինի մեծ քան զամենայն բանջար, եւ արձակէ ոստս մեծամեծս, մինչեւ բաւական լինել ընդ հովանեաւ նորա թռչնոց երկնից բնակել:

4:32: եւ յորժամ սերմանիցի, բուսանի եւ լինի մե՛ծ քան զամենայն բանջար եւ արձակէ՛ ոստս մեծամեծս, մինչեւ բաւակա՛ն լինել ընդ հովանեաւ նորա թռչնոց երկնից բնակել։
32 իսկ երբ սերմանուի, բուսնում եւ լինում է աւելի մեծ, քան ամէն տունկ, եւ արձակում է մեծ ճիւղեր, այնքան, որ երկնքի թռչունները նրա հովանու տակ կարող են բնակուել»
32 Բայց երբ ցանուի, բուսնի, բոլոր ծառերէն ալ մեծ կ’ըլլայ ու մեծ ճիւղեր կ’արձակէ, այնպէս որ երկնքի թռչուններուն կը բաւէ անոր շուքին տակ բնակելու»։
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4:3232: а когда посеяно, всходит и становится больше всех злаков, и пускает большие ветви, так что под тенью его могут укрываться птицы небесные.
4:32  καὶ ὅταν σπαρῇ, ἀναβαίνει καὶ γίνεται μεῖζον πάντων τῶν λαχάνων καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν.
4:32. καὶ (and) ὅταν (which-also-ever) σπαρῇ, (it-might-have-had-been-whorled,"ἀναβαίνει (it-steppeth-up) καὶ (and) γίνεται ( it-becometh ) μεῖζον (more-great) πάντων ( of-all ) τῶν (of-the-ones) λαχάνων ( of-cultivated ) καὶ (and) ποιεῖ (it-doeth-unto) κλάδους (to-twigs) μεγάλους , ( to-great ,"ὥστε (as-also) δύνασθαι ( to-able ) ὑπὸ ( under ) τὴν ( to-the-one ) σκιὰν ( to-a-shadow ) αὐτοῦ ( of-it ) τὰ ( to-the-ones ) πετεινὰ ( to-flying-belonged-of ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) κατασκηνοῖν . ( to-en-tent-down )
4:32. et cum seminatum fuerit ascendit et fit maius omnibus holeribus et facit ramos magnos ita ut possint sub umbra eius aves caeli habitareAnd when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof.
32. yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof.
4:32. And when it is sown, it grows up and becomes greater than all the plants, and it produces great branches, so much so that the birds of the air are able to live under its shadow.”
4:32. But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.
But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it:

32: а когда посеяно, всходит и становится больше всех злаков, и пускает большие ветви, так что под тенью его могут укрываться птицы небесные.
4:32  καὶ ὅταν σπαρῇ, ἀναβαίνει καὶ γίνεται μεῖζον πάντων τῶν λαχάνων καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν.
4:32. et cum seminatum fuerit ascendit et fit maius omnibus holeribus et facit ramos magnos ita ut possint sub umbra eius aves caeli habitare
And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof.
4:32. And when it is sown, it grows up and becomes greater than all the plants, and it produces great branches, so much so that the birds of the air are able to live under its shadow.”
4:32. But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: and becometh: Pro 4:18; Isa 11:9
shooteth: Psa 80:9-11; Eze 31:3-10; Dan 4:10-14, Dan 4:20-22
lodge: Psa 91:1; Sol 2:3; Isa 32:2; Lam 4:20
John Gill
4:32 But when it is sown, it groweth up,.... So the Gospel, when it was preached, it spread notwithstanding all the opposition made against it by, the Jews and Gentiles: there was no stopping it; though the Jewish sanhedrim charged the apostles to speak no more in the name of Jesus, they regarded them not; though Herod stretched forth his hands against the church, and killed one apostle, and put another in prison, yet "the word of God grew and multiplied", Acts 12:1, and Gospel churches when set up, whether in Judea, or among the Gentiles, presently had additions made unto them, and "grew up", as holy temples in the Lord: and wherever the grace of God is really implanted, there is a growing in it, and in the knowledge of Christ Jesus:
and becometh greater than all herbs: the Gospel exceeds the traditions of the Jews, and the philosophy of the Gentiles, and any human scheme whatever, in its nature, usefulness, and the largeness of its spread: and the Gospel church state will ere long fill the world, and all nations shall flow unto it; when the Jews shall be converted, and the fulness of the Gentiles shall come, it will be a greater kingdom, than any of the kingdoms of the earth ever were: and the grace of God in the heart, is vastly above nature, and does that which nature can never perform; and which spreads and enlarges, and at last issues in eternal glory:
and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it: by whom are meant, saints; such to whom the Gospel is come in power, and who have the grace of God wrought in their hearts, who are partakers of the heavenly calling: these come where the Gospel is preached, and where gracious souls are met together, even in the several Gospel churches; where they not only come and go, but where they lodge, abide, and continue, under the shadow of the Gospel, and Gospel ordinances, and that with great delight and pleasure; singing songs of praise to God, for his electing and redeeming love, and for calling grace, and for all spiritual blessings, and Gospel privileges: for a larger explanation and illustration of this parable; see Gill on Mt 13:31, Mt 13:32.
4:334:33: Եւ այնպիսի՛ առակօք խօսէր ընդ նոսա զբանն, որպէս կարօ՛ղ լինէին լսել[642]. [642] Ոմանք. Խօսէր նոցա զբանն։
33 Եւ այնպիսի առակներով էր նրանց ասում խօսքը, որ կարողանային հասկանալ
33 Այսպէս շատ առակներով կը խօսէր անոնց, որչափ որ կրնային մտիկ ընել։
Եւ այնպիսի առակօք խօսէր ընդ նոսա զբանն, որպէս կարող լինէին լսել:

4:33: Եւ այնպիսի՛ առակօք խօսէր ընդ նոսա զբանն, որպէս կարօ՛ղ լինէին լսել[642].
[642] Ոմանք. Խօսէր նոցա զբանն։
33 Եւ այնպիսի առակներով էր նրանց ասում խօսքը, որ կարողանային հասկանալ
33 Այսպէս շատ առակներով կը խօսէր անոնց, որչափ որ կրնային մտիկ ընել։
zohrab-1805▾ eastern-1994▾ western am▾
4:3333: И таковыми многими притчами проповедывал им слово, сколько они могли слышать.
4:33  καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν·
4:33. Καὶ (And) τοιαύταις (unto-the-ones-unto-the-ones-these) παραβολαῖς (unto-castings-beside) πολλαῖς ( unto-much ) ἐλάλει (it-was-speaking-unto) αὐτοῖς (unto-them) τὸν (to-the-one) λόγον, (to-a-forthee,"καθὼς (down-as) ἠδύναντο ( they-were-abling ) ἀκούειν: (to-hear)
4:33. et talibus multis parabolis loquebatur eis verbum prout poterant audireAnd with many such parables, he spoke to them the word, according as they were able to hear.
33. And with many such parables spake he the word unto them, as they were able to hear it:
4:33. And with many such parables he spoke the word to them, as much as they were able to hear.
4:33. And with many such parables spake he the word unto them, as they were able to hear [it].
And with many such parables spake he the word unto them, as they were able to hear:

33: И таковыми многими притчами проповедывал им слово, сколько они могли слышать.
4:33  καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν·
4:33. et talibus multis parabolis loquebatur eis verbum prout poterant audire
And with many such parables, he spoke to them the word, according as they were able to hear.
4:33. And with many such parables he spoke the word to them, as much as they were able to hear.
4:33. And with many such parables spake he the word unto them, as they were able to hear [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34 Евангелист заключает отдел притчей тремя замечаниями о приточном способе учения Христова. Прежде всего он сообщает, что таковыми, т.е. подобного рода притчами Господь обычно говорил им, т.е. народу (ср. ст. 1-й). При этом Господь принимал во внимание способность Своих слушателей к слушанию и разумению Его учения - говорил так и столь долго притчами, насколько народ мог без утомлений слушать Его. Во-вторых, евангелист отмечает, что Господь каждую Свою проповедь соединял непременно с какою-нибудь притчею или же облекал в фигуральные выражения. В-третьих, евангелист отмечает, что Господь наедине, после, всё разъяснял Своим ученикам. Отсюда с очевидностью выходит, что народ вообще не разумел как должно приточного учения Христа о Царстве Небесном и видел во Христе простого нравоучителя, подобного тем раввинам, какие для иллюстрирования своих положений нередко прибегали к разного рода притчам.
Adam Clarke: Commentary on the Bible - 1831
4:33: With many such parables - Πολλαις, many, is omitted by L, sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopic, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. It is probably an interpolation: the text reads better without it.
As they were able to hear - Ακουειν, or to understand always suiting his teaching to the capacities of his hearers. I have always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech, among the common people, is a more difficult and a more useful work than the study of dead languages. The one a man should do, and the other he need not leave undone.
Albert Barnes: Notes on the Bible - 1834
4:33: Spake he the word - The word of God. The doctrines of his gospel.
As they were able to hear it - As they could comprehend it. They were like children; and he was obliged to lead them along cautiously and by degrees to a full understanding of the plan of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:33: with: Mat 13:34, Mat 13:35
as: Joh 16:12; Co1 3:1, Co1 3:2; Heb 5:11-14
Geneva 1599
4:33 And with many such parables spake he the word unto them, (k) as they were able to hear [it].
(k) According to the ability of the hearers.
John Gill
4:33 And with many such parables,.... As those of the tares, of the leaven in three measures of meal, of the treasure hid in the field, the pearl of great price, the net cast into the sea, and of the Scribe instructed unto the kingdom of God; which though not related at length here, are by the Evangelist Matthew, in Mt 13:24 together with others elsewhere:
spake he the word unto them; preached the Gospel to the multitude,
as they were able to hear it: meaning either that he condescended to their weakness, accommodated himself to their capacities, and made use of the plainest similes; and took his comparison from things in nature, the most known and obvious, that what he intended might more easily be understood; or rather, he spoke the word to them in parables, as they were able to hear, without understanding them; and in such a manner, on purpose that they might not understand; for had he more clearly expressed the things relating to himself, as the Messiah, and to the Gospel dispensation, so as that they could have took in his meaning, such were their pride, their wickedness, and the rancour of their minds, that they would have at once rose up, and attempted to have destroyed him.
John Wesley
4:33 He spake the word as they were able to hear it - Adapting it to the capacity of his hearers; and speaking as plain as he could without offending them. A rule never to be forgotten by those who instruct others.
Robert Jamieson, A. R. Fausset and David Brown
4:33 And with many such parables spake he the word unto them, as they were able to hear it--Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (Mt 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.
4:344:34: եւ առանց առակի ո՛չինչ խօսէր ընդ նոսա. բայց առանձինն աշակերտացն իւրոց մեկնէ՛ր զամենայն։
34 Եւ առանց առակի նրանց հետ ոչինչ չէր խօսում, բայց իր աշակերտների համար առանձին ամէն ինչ մեկնում էր:
34 Առանց առակի բան մը չէր խօսեր անոնց, բայց առանձինն աշակերտներուն կը մեկնէր բոլորը։
եւ առանց առակի ոչինչ խօսէր ընդ նոսա, բայց առանձինն աշակերտացն իւրոց մեկնէր զամենայն:

4:34: եւ առանց առակի ո՛չինչ խօսէր ընդ նոսա. բայց առանձինն աշակերտացն իւրոց մեկնէ՛ր զամենայն։
34 Եւ առանց առակի նրանց հետ ոչինչ չէր խօսում, բայց իր աշակերտների համար առանձին ամէն ինչ մեկնում էր:
34 Առանց առակի բան մը չէր խօսեր անոնց, բայց առանձինն աշակերտներուն կը մեկնէր բոլորը։
zohrab-1805▾ eastern-1994▾ western am▾
4:3434: Без притчи же не говорил им, а ученикам наедине изъяснял все.
4:34  χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ᾽ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα.
4:34. χωρὶς (Of-spaced) δὲ (moreover) παραβολῆς (of-a-casting-beside) οὐκ (not) ἐλάλει (it-was-speaking-unto) αὐτοῖς, (unto-them) κατ' (down) ἰδίαν (to-private-belonged) δὲ (moreover) τοῖς (unto-the-ones) ἰδίοις ( unto-private-belonged ) μαθηταῖς (unto-learners) ἐπέλυεν (it-was-loosing-upon) πάντα . ( to-all )
4:34. sine parabola autem non loquebatur eis seorsum autem discipulis suis disserebat omniaAnd without parable he did not speak unto them; but apart, he explained all things to his disciples.
34. and without a parable spake he not unto them: but privately to his own disciples he expounded all things.
4:34. But he did not speak to them without a parable. Yet separately, he explained all things to his disciples.
4:34. But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples:

34: Без притчи же не говорил им, а ученикам наедине изъяснял все.
4:34  χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ᾽ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα.
4:34. sine parabola autem non loquebatur eis seorsum autem discipulis suis disserebat omnia
And without parable he did not speak unto them; but apart, he explained all things to his disciples.
4:34. But he did not speak to them without a parable. Yet separately, he explained all things to his disciples.
4:34. But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:34: He expounded all things to his disciples - That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things.
In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain, - for the secret of the Lord is with them who fear him.
Albert Barnes: Notes on the Bible - 1834
4:34: Without a parable spake he not unto them - That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to "insinuate" truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom.
They were alone - His disciples.
He expounded - Explained. Showed them more at length the spiritual meaning of the parables.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:34: when: Mar 4:10, Mar 7:17-23; Mat 13:36-43, Mat 15:15-20; Luk 8:9, Luk 8:10, Luk 24:27, Luk 24:44-46
Geneva 1599
4:34 But without a parable spake he not unto them: and when they were alone, he (l) expounded all things to his disciples.
(l) Literally, "loosed", as you would say, explained to them the hard riddles.
John Gill
4:34 But without a parable spake he not unto them,.... For the above reason, as well as for the accomplishment of Scripture; See Gill on Mt 13:34, Mt 13:35.
And when they were alone, he expounded all things to his disciples: after they returned with him from the sea side, to the house in Capernaum, where he usually was when there; see Mt 13:36. The multitude being dismissed, he unfolded and explained all these parables to his disciples, and led them into a large knowledge of himself, and the mysteries of the kingdom of heaven; whereby they were furnished for the work he had called them to, and designed them for.
Robert Jamieson, A. R. Fausset and David Brown
4:34 But without a parable spake he not unto them--See on Mt 13:34.
and when they were alone, he expounded all things to his disciples--See on Mk 4:22.
4:354:35: Եւ ասէ ցնոսա յաւուր յայնմիկ՝ իբրեւ ընդ երեկս լինէր. Եկայք անցցո՛ւք յա՛յն կողմն[643]։ [643] Ոմանք. Յաւուրն յայնմիկ։
35 Այդ նոյն օրը, երեկոյեան դէմ, աշակերտներին ասաց. «Եկէ՛ք անցնենք ծովի միւս կողմը»
35 Նոյն օրը երբ իրիկուն եղաւ, ըսաւ աշակերտներուն. «Եկէք ծովուն անդիի կողմը անցնինք»։
Եւ ասէ ցնոսա յաւուրն յայնմիկ իբրեւ ընդ երեկս լինէր. Եկայք անցցուք յայն կողմն:

4:35: Եւ ասէ ցնոսա յաւուր յայնմիկ՝ իբրեւ ընդ երեկս լինէր. Եկայք անցցո՛ւք յա՛յն կողմն[643]։
[643] Ոմանք. Յաւուրն յայնմիկ։
35 Այդ նոյն օրը, երեկոյեան դէմ, աշակերտներին ասաց. «Եկէ՛ք անցնենք ծովի միւս կողմը»
35 Նոյն օրը երբ իրիկուն եղաւ, ըսաւ աշակերտներուն. «Եկէք ծովուն անդիի կողմը անցնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3535: Вечером того дня сказал им: переправимся на ту сторону.
4:35  καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης, διέλθωμεν εἰς τὸ πέραν.
4:35. Καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day,"ὀψίας (Of-late) γενομένης ( of-having-had-became ) Διέλθωμεν (we-might-have-had-came-through) εἰς (into) τὸ (to-the-one) πέραν. (to-across)
4:35. et ait illis illa die cum sero esset factum transeamus contraAnd he saith to them that day, when evening was come: Let us pass over to the other side.
35. And on that day, when even was come, he saith unto them, Let us go over unto the other side.
4:35. And on that day, when evening had arrived, he said to them, “Let us cross over.”
4:35. And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
And the same day, when the even was come, he saith unto them, Let us pass over unto the other side:

35: Вечером того дня сказал им: переправимся на ту сторону.
4:35  καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης, διέλθωμεν εἰς τὸ πέραν.
4:35. et ait illis illa die cum sero esset factum transeamus contra
And he saith to them that day, when evening was come: Let us pass over to the other side.
4:35. And on that day, when evening had arrived, he said to them, “Let us cross over.”
4:35. And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
35 В истории утишения бури ев. Марк несколько отступает от ев. Матфея. Так ев. Марк замечает, что переправа через море совершилась "вечером" в тот же день, когда Господь так много говорил народу притчами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

This miracle which Christ wrought for the relief of his disciples, in stilling the storm, we had before (Matt. viii. 23, &c.); but it is here more fully related. Observe,

1. It was the same day that he had preached out of a ship, when the even was come, v. 35. When he had been labouring in the word and doctrine all day, instead of reposing himself, he exposeth himself, to teach us not to think of a constant remaining rest till we come to heaven. The end of a toil may perhaps be but the beginning of a toss. But observe, the ship that Christ made his pulpit is taken under his special protection, and, though in danger, cannot sink. What is used for Christ, he will take particular care of.

2. He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will.

3. They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing.

4. They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body.

5. The storm was so great, that the ship was full of water (v. 37), not by springing a leak, but perhaps partly with the shower, for the word here used signifies a tempest of wind with rain; however, the ship being little, the waves beat into it so that it was full. Note, It is no new thing for that ship to be greatly hurried and endangered, in which Christ and his disciples, Christ and his name and gospel, are embarked.

6. There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm.

7. Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it,
When winds and waves assault my keel,
He doth preserve it, he doth steer,
Ev'n when the boat seems most to reel.
Storms are the triumph of his art;
Though he may close his eyes, yet not his heart.

He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. Note, Sometimes when the church is in a storm, Christ seems as if he were asleep, unconcerned in the troubles of his people, and regardless of their prayers, and doth not presently appear for their relief. Verily he is a God that hideth himself, Isa. xlv. 15. But as, when he tarries, he doth not tarry (Hab. ii. 3), so when he sleeps he doth not sleep; the keeper of Israel doth not so much as slumber (Ps. cxxi. 3, 4); he slept, but his heart was awake, as the spouse, Cant. v. 2.

8. His disciples encouraged themselves with their having his presence, and thought it the best way to improve that, and appeal to that, and ply the oar of prayer rather than their other oars. Their confidence lay in this, that they had their Master with them; and the ship that has Christ in it, though it may be tossed, cannot sink; the bush that has God in it, though it may burn, shall not consume. Cæsar encouraged the master of the ship, that had him on board, with this, Cæsarem vehis, et fortunam Cæsaris--Thou hast Cæsar on board, and Cæsar's fortune. They awoke Christ. Had not the necessity of the case called for it, they would not have stirred up or awoke their Master, till he had pleased (Cant. ii. 7); but they knew he would forgive them this wrong. When Christ seems as if he slept in a storm, he is awaked by the prayers of his people; when we know not what to do, our eye must be to him (2 Chron. xx. 12); we may be at our wits' end, but not at our faith's end, while we have such a Saviour to go to. Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones, Matt. xviii. 14.

9. The word of command with which Christ rebuked the storm, we have here, and had not in Matthew, v. 39. He says, Peace, be still--Siopa, pephimoso--be silent, be dumb. Let not the wind any longer roar, nor the sea rage. Thus he stills the noise of the sea, the noise of her waves; a particular emphasis is laid upon the noisiness of them, Ps. lxv. 7, and xciii. 3, 4. The noise is threatening and terrifying; let us hear no more of it. This is, (1.) A word of command to us; when our wicked hearts are like the troubled sea which cannot rest (Isa. lvii. 20); when our passions are up, and are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Think not confusedly, speak not unadvisedly; but be still. (2.) A word of comfort to us, that, be the storm of trouble ever so loud, ever so strong, Jesus Christ can lay it with a word's speaking. When without are fightings, and within are fears, and the spirits are in a tumult, Christ can create the fruit of the lips, peace. If he say, Peace, be still, there is a great calm presently. It is spoken of as God's prerogative to command the seas, Jer. xxxi. 35. By this therefore Christ proves himself to be God. He that made the seas, can make them quiet.

10. The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. "How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?" Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill.

Lastly, The impression this miracle made upon the disciples, is here differently expressed. In Matthew it is said, The men marvelled; here it is said, They feared greatly. They feared a great fear; so the original reads it. Now their fear was rectified by their faith. When they feared the winds and the seas, it was for want of the reverence they ought to have had for Christ. But now that they saw a demonstration of his power over them, they feared them less, and him more. They feared lest they had offended Christ by their unbelieving fears; and therefore studied now to give him honour. They had feared the power and wrath of the Creator in the storm, and that fear had torment and amazement in it; but now they feared the power and grace of the Redeemer in the calm; they feared the Lord and his goodness, and it had pleasure and satisfaction in it, and by it they gave glory to Christ, as Jonah's mariners, who, when the sea ceased from her raging, feared the Lord exceedingly, and offered a sacrifice unto the Lord, Jon. i. 16. This sacrifice they offered to the honour of Christ; they said, What manner of man is this? Surely more than a man, for even the winds and the seas obey him.
Adam Clarke: Commentary on the Bible - 1831
4:35: Let us pass over unto the other side - Our Lord was now by the sea of Galilee.
Albert Barnes: Notes on the Bible - 1834
4:35: See the notes at Mat 8:18-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:35: the same: Mat 8:23; Luk 8:22
Let: Mar 5:21, Mar 6:45, Mar 8:13; Mat 8:18, Mat 14:22; Joh 6:1, Joh 6:17, Joh 6:25
John Gill
4:35 And the same day, when the even was come,.... After he had finished his parables among the multitude, and had explained them to his disciples:
he saith unto them; his disciples,
let us pass over unto the other side: that is, of the sea of Galilee, or lake of Gennesaret, to the country of the Gadarenes, and Gergesenes; with a view for retirement and rest, after the fatigue of the day; and for the trial of the faith of his disciples, by a storm which he knew would arise, whilst they were on the sea; and for the sake of a miracle he was to work on the other side, after related.
John Wesley
4:35 Mt 8:23; Lk 8:22.
Robert Jamieson, A. R. Fausset and David Brown
4:35 JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mt 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
And the same day--on which He spoke the memorable parables of the preceding section, and of the thirteenth chapter.
when the even was come--(See on Mk 6:35). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (Mk 4:21; Lk 8:40).
he saith unto them, Let us pass over unto the other side--to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.
4:364:36: Թողուն զժողովուրդն, եւ առնո՛ւն զնա նաւա՛ւն հանդերձ, եւ զա՛յլ եւս նաւսն որ էին ընդ նմա։
36 Թողնելով ժողովրդին՝ նրան իրենց հետ տարան նաւակով, ինչպէս նաեւ՝ միւս նաւակները, որ նրա հետ էին
36 Անոնք ալ ժողովուրդը արձակելով՝ առին զինք, որ արդէն նաւուն մէջ էր. եւ ուրիշ նաւակներ ալ կային անոր հետ։
Թողուն զժողովուրդն, եւ առնուն զնա նաւաւն հանդերձ, եւ զայլ եւս նաւսն որ էին ընդ նմա:

4:36: Թողուն զժողովուրդն, եւ առնո՛ւն զնա նաւա՛ւն հանդերձ, եւ զա՛յլ եւս նաւսն որ էին ընդ նմա։
36 Թողնելով ժողովրդին՝ նրան իրենց հետ տարան նաւակով, ինչպէս նաեւ՝ միւս նաւակները, որ նրա հետ էին
36 Անոնք ալ ժողովուրդը արձակելով՝ առին զինք, որ արդէն նաւուն մէջ էր. եւ ուրիշ նաւակներ ալ կային անոր հետ։
zohrab-1805▾ eastern-1994▾ western am▾
4:3636: И они, отпустив народ, взяли Его с собою, как Он был в лодке; с Ним были и другие лодки.
4:36  καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῶ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετ᾽ αὐτοῦ.
4:36. καὶ (And) ἀφέντες ( having-had-sent-off ) τὸν (to-the-one) ὄχλον (to-a-crowd) παραλαμβάνουσιν (they-taketh-beside) αὐτὸν (to-it) ὡς (as) ἦν (it-was) ἐν (in) τῷ (unto-the-one) πλοίῳ, (unto-a-floatlet,"καὶ (and) ἄλλα ( other ) πλοῖα (floatlets) ἦν (it-was) μετ' (with) αὐτοῦ. (of-it)
4:36. et dimittentes turbam adsumunt eum ita ut erat in navi et aliae naves erant cum illoAnd sending away the multitude, they take him even as he was in the ship: and there were other ships with him.
36. And leaving the multitude, they take him with them, even as he was, in the boat. And other boats were with him.
4:36. And dismissing the crowd, they brought him, so that he was in one boat, and other boats were with him.
4:36. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships:

36: И они, отпустив народ, взяли Его с собою, как Он был в лодке; с Ним были и другие лодки.
4:36  καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῶ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετ᾽ αὐτοῦ.
4:36. et dimittentes turbam adsumunt eum ita ut erat in navi et aliae naves erant cum illo
And sending away the multitude, they take him even as he was in the ship: and there were other ships with him.
4:36. And dismissing the crowd, they brought him, so that he was in one boat, and other boats were with him.
4:36. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36 Ученики Христа отпустили народ, окруживший Христа, т.е. убедили народ, что Учитель чрезвычайно устал и нуждается в отдыхе. Потом они Его взяли с собою в лодку (а не: в лодке, как переведено в русск. Евангелии [Предлог ana, здесь стоящий, равносилен предлогу eiV (ср. Мф X, 16; Лк VIII 7, 9, 46 и др. ). Перевести нужно так: "берут Его, как Он был, с собою в корабль"]) как Он был, т.е. взяли Его усталого, нуждавшегося в покое. При этом ев. Марк замечает, что все-таки они не одни поехали на восточный берег моря, а были сопровождаемы лодками приехавших с того берега послушать Христа и теперь составивших, так сказать, свиту Христа во время Его переправы через море.
Adam Clarke: Commentary on the Bible - 1831
4:36: They took him even as he was in the ship - That is, the disciples; he was now εν τῳ πλοιῳ, in the boat, i.e. his own boat which usually waited on him, and out of which it appears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult; the meaning appears to be this: - The disciples sailed off with him just as he was in the boat out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman.
Albert Barnes: Notes on the Bible - 1834
4:36
Even as he was in the ship - They took him without making any preparation for the voyage; without providing any food or raiment. He was sitting in a ship, or boat, instructing the people. In the same boat, probably ill fitted to encounter a storm on the lake, they sailed. This would render their danger more imminent and the miracle more striking.
There were with him other little ships - Belonging probably to the people, who, seeing him sail, resolved to follow him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:36: even: Mar 4:1, Mar 3:9
John Gill
4:36 And when they had sent away the multitude,.... Who had been attending him all day on the sea shore; though they seem to have been dismissed by Christ, when he went into the house, and privately interpreted the parables to his disciples: see Mt 13:36, wherefore it is possible, that upon Christ's going to the sea shore again, in order to take boat for the other side, they might gather together the disciples acquainted them that he was not about to preach any more to them, but was going to the other side of the lake; upon which they departed: and
they took him even as he was in the ship; which may be understood of his being taken and carried in the ship, in which he had been preaching all the day, without being moved into another; though this does not so well agree with his quitting that, and going home to his house in Capernaum; where, being alone with the disciples, he opened the parables to them. Some think it refers to the situation and posture in which he laid himself, as soon as he entered the ship; placing himself at the stern, and laying his head upon a pillow there, and so they carried him: others, that they took him into the ship, as he was alone without the multitude, who were sent away, only the disciples with him, which seems best:
and there were also with him other little ships; or boats, that were in company with that, in which Christ was; and had in them either seafaring men upon business, taking fish, or carrying passengers over; or might have in them persons, who were going along with Christ to the other side: these seem to be ordered in providence to be in company, that they might be witnesses of the after miracle.
John Wesley
4:36 They take him as he was in the vessel - They carried him immediately in the same vessel from which he had been preaching to the people.
Robert Jamieson, A. R. Fausset and David Brown
4:36 And when they had sent away the multitude, they took him even as he was in the ship--that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.
And there were also with him other little ships--with passengers, probably, wishing to accompany Him.
4:374:37: Եւ լինէր մրրիկ մեծ հողմոյ, եւ զալիսն ՚ի նա՛ւն զեղոյր մինչ գրեթէ լի՛ իսկ լինել.
37 Եւ մեծ հողմամրրիկ բարձրացաւ ու ալիքները նաւակի մէջ էր թափում, այնպէս որ նաւակը գրեթէ լցւում էր
37 Մեծ փոթորիկ մը ելաւ եւ ալիքները նաւուն վրայ կու գային, այնպէս որ գրեթէ նաւը կը լեցուէր։
Եւ լինէր մրրիկ մեծ հողմոյ, եւ զալիսն ի նաւն զեղոյր, մինչ գրեթէ լի իսկ լինել:

4:37: Եւ լինէր մրրիկ մեծ հողմոյ, եւ զալիսն ՚ի նա՛ւն զեղոյր մինչ գրեթէ լի՛ իսկ լինել.
37 Եւ մեծ հողմամրրիկ բարձրացաւ ու ալիքները նաւակի մէջ էր թափում, այնպէս որ նաւակը գրեթէ լցւում էր
37 Մեծ փոթորիկ մը ելաւ եւ ալիքները նաւուն վրայ կու գային, այնպէս որ գրեթէ նաւը կը լեցուէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:3737: И поднялась великая буря; волны били в лодку, так что она уже наполнялась [водою].
4:37  καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον.
4:37. καὶ (And) γίνεται ( it-becometh ) λαῖλαψ (a-tempest) μεγάλη (great) ἀνέμου, (of-a-wind,"καὶ (and) τὰ (the-ones) κύματα (swellings-to) ἐπέβαλλεν (it-was-casting-upon) εἰς (into) τὸ (to-the-one) πλοῖον, (to-a-floatlet,"ὥστε (as-also) ἤδη (which-then) γεμίζεσθαι (to-be-saturated-to) τὸ (to-the-one) πλοῖον. (to-a-floatlet)
4:37. et facta est procella magna venti et fluctus mittebat in navem ita ut impleretur navisAnd there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled.
37. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling.
4:37. And a great wind storm occurred, and the waves broke over the boat, so that the boat was being filled.
4:37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
And there arose a great storm of wind, and the waves beat into the ship, so that it was now full:

37: И поднялась великая буря; волны били в лодку, так что она уже наполнялась [водою].
4:37  καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον.
4:37. et facta est procella magna venti et fluctus mittebat in navem ita ut impleretur navis
And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled.
4:37. And a great wind storm occurred, and the waves broke over the boat, so that the boat was being filled.
4:37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-41 В общем, самое утишение бури ев. Марк передает согласно с Матфеем, но все-таки у него есть нечто особенное. Он замечает, что Христос спал "на возглавии", т.е. на подушке кормчего. Затем ученики обращаются ко Христу не в тоне просьбы, как в Ев. Матфея, а в тоне упрека (Учитель - у Матфея: Господь). Далее Господь обращается с приказаниями к морю и упрекает учеников в слабости веры. Что касается того вопроса, кто "убоялся" и рассуждал о величии Христа, то, на основании сделанного выше замечания о поехавших за Христом людях (ст. 36), можно полагать, что и эти люди, вместе с учениками, узнали о произведенном Христом чуде и также дивились Его чудотворной силе. Но самое чудо имело в виду, главным образом, учеников Христовых, которым нужно было внушить уверенность в том, что их Учитель, Который скоро должен был послать их на проповедь Евангелия, всегда может защитить их от самых больших опасностей.
Adam Clarke: Commentary on the Bible - 1831
4:37: A great storm of wind - See on Mat 8:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:37: there arose: Mat 8:23, Mat 8:24; Luk 8:22, Luk 8:23
great storm: Job 1:12, Job 1:19; Psa 107:23-31; Jon 1:4; Act 27:14-20, Act 27:41; Co2 11:25
Geneva 1599
4:37 (6) And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
(6) They that sail with Christ, although he seems to sleep ever so soundly when they are in danger, yet they are preserved by him in due time, being awakened.
John Gill
4:37 And there arose a great storm of wind,.... Called Laelaps, a wind that is suddenly whirled about upwards and downwards, and is said to be a storm, or tempest of wind with rain; it was a sort of a hurricane:
and the waves beat into the ship, so that it was full; of water, and ready to sink. Beza says in one copy it read, and so in one of Stephens's. It was immersed, covered all over with water, and was going down at once to the bottom; so that they were in imminent danger, in the utmost extremity; See Gill on Mt 8:24.
Robert Jamieson, A. R. Fausset and David Brown
4:37 And there arose a great storm of wind--"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.
and the waves beat into the ship--kept beating or pitching on the ship.
so that it was now full--rather, "so that it was already filling." In Matthew (Mt 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (Lk 8:23) --not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.
4:384:38: եւ ինքն ննջէ՛ր ՚ի խելս նաւին ՚ի վերայ բարձի։ Զարթուցանէին զնա՝ եւ ասէին. Վարդապե՞տ՝ ո՛չինչ է քեզ փոյթ, զի կորնչիմք աւասիկ[644]։ [644] Ոմանք. Զարթուցանեն զնա եւ ասեն։
38 Իսկ ինքը նաւախելի կողմը բարձի վրայ ննջում էր. նրան արթնացրին եւ ասացին. «Վարդապե՛տ, քեզ համար բնաւ հոգ չէ՞, որ ահա մենք կորչում ենք»
38 Ինք նաւուն ետեւի կողմը բարձի վրայ կը քնանար. արթնցուցին զանիկա եւ ըսին անոր. «Վա՛րդապետ, հոգդ չէ՞ որ կը կորսուինք»։
Եւ ինքն ննջէր ի խելս նաւին ի վերայ բարձի. զարթուցանէին զնա եւ ասէին. Վարդապետ, ոչի՞նչ է քեզ փոյթ, զի կորնչիմք աւասիկ:

4:38: եւ ինքն ննջէ՛ր ՚ի խելս նաւին ՚ի վերայ բարձի։ Զարթուցանէին զնա՝ եւ ասէին. Վարդապե՞տ՝ ո՛չինչ է քեզ փոյթ, զի կորնչիմք աւասիկ[644]։
[644] Ոմանք. Զարթուցանեն զնա եւ ասեն։
38 Իսկ ինքը նաւախելի կողմը բարձի վրայ ննջում էր. նրան արթնացրին եւ ասացին. «Վարդապե՛տ, քեզ համար բնաւ հոգ չէ՞, որ ահա մենք կորչում ենք»
38 Ինք նաւուն ետեւի կողմը բարձի վրայ կը քնանար. արթնցուցին զանիկա եւ ըսին անոր. «Վա՛րդապետ, հոգդ չէ՞ որ կը կորսուինք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3838: А Он спал на корме на возглавии. Его будят и говорят Ему: Учитель! неужели Тебе нужды нет, что мы погибаем?
4:38  καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῶ, διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα;
4:38. καὶ (And) αὐτὸς (it) ἦν (it-was) ἐν (in) τῇ (unto-the-one) πρύμνῃ (unto-a-hinder) ἐπὶ (upon) τὸ (to-the-one) προσκεφάλαιον (to-a-headlet-toward) καθεύδων: (resting-down,"καὶ (and) ἐγείρουσιν (they-rouseth) αὐτὸν (to-it) καὶ (and) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"οὐ (not) μέλει (it-concerneth) σοι (unto-thee) ὅτι (to-which-a-one) ἀπολλύμεθα ; ( we-destruct-off ?"
4:38. et erat ipse in puppi supra cervical dormiens et excitant eum et dicunt ei magister non ad te pertinet quia perimusAnd he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him: Master, doth, it not concern thee that we perish?
38. And he himself was in the stern, asleep on the cushion: and they awake him, and say unto him, Master, carest thou not that we perish?
4:38. And he was in the stern of the boat, sleeping on a pillow. And they woke him and said to him, “Teacher, does it not concern you that we are perishing?”
4:38. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish:

38: А Он спал на корме на возглавии. Его будят и говорят Ему: Учитель! неужели Тебе нужды нет, что мы погибаем?
4:38  καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῶ, διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα;
4:38. et erat ipse in puppi supra cervical dormiens et excitant eum et dicunt ei magister non ad te pertinet quia perimus
And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him: Master, doth, it not concern thee that we perish?
4:38. And he was in the stern of the boat, sleeping on a pillow. And they woke him and said to him, “Teacher, does it not concern you that we are perishing?”
4:38. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:38: On a pillow - Προσκεφαλαιον probably means a little bed, or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:38: in the: Joh 4:6; Heb 2:17, Heb 4:15
and they: Kg1 18:27-29; Job 8:5, Job 8:6; Psa 44:23, Psa 44:24; Isa 51:9, Isa 51:10; Mat 8:25; Luk 8:24
carest: Psa 10:1, Psa 10:2, Psa 22:1, Psa 22:2, Psa 77:7-10; Isa 40:27, Isa 40:28, Isa 49:14-16, Isa 54:6-8, Isa 63:15; Isa 64:12; Lam 3:8; Pe1 5:7
John Gill
4:38 And he was in the hinder part of the ship,.... That is, Christ was in the stern of the ship: the Persic version renders it, "he was in the bottom of the ship, in a corner", but very wrongly; here he was
asleep on a pillow, which some say was a wooden one, framed at the stern: however, he was fast asleep on it, being greatly fatigued with the work of the day; See Gill on Mt 8:24.
And they awake him, and say unto him, Master, carest thou not that we perish? The disciples came to him and jogged him, and awoke him out of sleep; saying, Master, arise, and save us, or we are lost: hast thou no concern for us? how canst thou lie sleeping here, when we are in such danger? are our lives of no account with thee? is it a matter of no moment with thee, whether we are saved or lost? They seem to say this, not so much praying and interrogating, as complaining and reproving.
John Wesley
4:38 On the pillow - So we translate it, for want of a proper English expression, for that particular part of the vessel near the rudder, on which he lay.
Robert Jamieson, A. R. Fausset and David Brown
4:38 And he was in the hinder part of the ship--or stern.
asleep on a pillow--either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.
and they awake him, and say unto him, Master--or "Teacher." In Luke (Lk 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master."
carest thou not that we perish?--Unbelief and fear made them sadly forget their place, to speak so. Luke has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.
4:394:39: Եւ զարթուցեալ սաստեա՛ց հողմոյն, եւ ծովուն՝ ասէ. Դադարեա՛ կարկեա՛ց։ Եւ դադարեաց հողմն, եւ եղեւ խաղաղութիւն մեծ[645]։ [645] Ոմանք. Դադարեաց կարկեա՛։
39 Եւ նա, արթնանալով, սաստեց հողմին եւ ասաց ծովին. «Դադարի՛ր, լռի՛ր»: Եւ հողմը դադարեց, ու մեծ խաղաղութիւն եղաւ
39 Ու ելլելով՝ սաստեց հովին եւ ծովուն ըսաւ. «Դադարէ՛, լո՛ւռ կեցիր»։ Հովը դադարեցաւ եւ մեծ խաղաղութիւն եղաւ։
Եւ զարթուցեալ սաստեաց հողմոյն եւ ծովուն, ասէ. Դադարեա, կարկեաց: Եւ դադարեաց հողմն եւ եղեւ խաղաղութիւն մեծ:

4:39: Եւ զարթուցեալ սաստեա՛ց հողմոյն, եւ ծովուն՝ ասէ. Դադարեա՛ կարկեա՛ց։ Եւ դադարեաց հողմն, եւ եղեւ խաղաղութիւն մեծ[645]։
[645] Ոմանք. Դադարեաց կարկեա՛։
39 Եւ նա, արթնանալով, սաստեց հողմին եւ ասաց ծովին. «Դադարի՛ր, լռի՛ր»: Եւ հողմը դադարեց, ու մեծ խաղաղութիւն եղաւ
39 Ու ելլելով՝ սաստեց հովին եւ ծովուն ըսաւ. «Դադարէ՛, լո՛ւռ կեցիր»։ Հովը դադարեցաւ եւ մեծ խաղաղութիւն եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:3939: И, встав, Он запретил ветру и сказал морю: умолкни, перестань. И ветер утих, и сделалась великая тишина.
4:39  καὶ διεγερθεὶς ἐπετίμησεν τῶ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ, σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη.
4:39. καὶ (And) διεγερθεὶς (having-been-roused-through) ἐπετίμησεν (it-upon-valuated-unto) τῷ (unto-the-one) ἀνέμῳ (unto-a-wind) καὶ (and) εἶπεν (it-had-said) τῇ (unto-the-one) θαλάσσῃ (unto-a-sea,"Σιώπα, (Thou-should-mute-unto,"πεφίμωσο. (thou-should-have-had-come-to-be-en-muzzled) καὶ (and) ἐκόπασεν (it-felled-to,"ὁ (the-one) ἄνεμος, (a-wind,"καὶ (and) ἐγένετο ( it-had-became ) γαλήνη (a-calming) μεγάλη. (great)
4:39. et exsurgens comminatus est vento et dixit mari tace obmutesce et cessavit ventus et facta est tranquillitas magnaAnd rising up, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased: and there was made a great calm.
39. And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
4:39. And rising up, he rebuked the wind, and he said to the sea: “Silence. Be stilled.” And the wind ceased. And a great tranquility occurred.
4:39. And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm:

39: И, встав, Он запретил ветру и сказал морю: умолкни, перестань. И ветер утих, и сделалась великая тишина.
4:39  καὶ διεγερθεὶς ἐπετίμησεν τῶ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ, σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη.
4:39. et exsurgens comminatus est vento et dixit mari tace obmutesce et cessavit ventus et facta est tranquillitas magna
And rising up, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased: and there was made a great calm.
4:39. And rising up, he rebuked the wind, and he said to the sea: “Silence. Be stilled.” And the wind ceased. And a great tranquility occurred.
4:39. And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:39: Peace, be still - Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction.
Albert Barnes: Notes on the Bible - 1834
4:39
Peace, be still - There is something exceedingly authoritative and majestic in this command of our Lord. Standing amid the howling tempest, on the heaving sea, and in the darkness of night, by his own power he stills the waves and bids the storm subside. None but the God of the storms and the billows could awe by a word the troubled elements, and send a universal peace and stillness among the winds and waves. He must, therefore, be divine. The following remarks by Dr. Thomson, long a resident in Syria, and familiar with the scenes which occur there, will farther illustrate this passage, and the parallel account in Mat 8:18-27, and also the passage in Mat 14:23-32. The extract which follows is taken from "The land and the Book," vol. ii. p. 32, 33: "To understand the causes of these sudden and violent tempests, we must remember that the lake lies low - 600 feet lower than the ocean; that the vast and naked plateaus of the Jaulan rise to a great height, spreading backward to the wilds of the Hauran and upward to snowy Hermon; that the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic "funnels" to draw down the cold winds from the mountains.
On the occasion referred to we subsequently pitched our tents at the shore, and remained for three days and nights exposed to this tremendous wind. We had to double-pin all the tent-ropes, and frequently were obliged to hang with our whole weight upon them to keep the quivering tabernacle from being carried up bodily into the air. No wonder the disciples toiled and rowed hard all that night; and how natural their amazement and terror at the sight of Jesus walking on the waves! The faith of Peter in desiring and "daring" to set foot on such a sea is most striking and impressive; more so, indeed, than its failure after he made the attempt. The whole lake, as we had it, was lashed into fury; the waves repeatedly rolled up to our tent door, tumbling over the ropes with such violence as to carry away the tent-pins. And moreover, those winds are not only violent, but they come done suddenly, and often when the sky is perfectly clear. I once went in to swim near the hot baths, and, before I was aware, a wind came rushing over the cliffs with such force that it was with great difficulty I could regain the shore. Some such sudden wind it was, I suppose, that filled the ship with waves so that it was now full, while Jesus was asleep on a pillow in the hinder part of the ship; nor is it strange that the disciples aroused him with the cry of Master! Master! carest thou not that we perish."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:39: he arose: Exo 14:16, Exo 14:22, Exo 14:28, Exo 14:29; Job 38:11; Psa 29:10, Psa 93:3, Psa 93:4, Psa 104:7-9, Psa 107:29; Psa 148:8; Pro 8:29; Jer 5:22
rebuked: Mar 9:25; Nah 1:4; Luk 4:39
the wind: Psa 89:9; Lam 3:31
John Gill
4:39 And he arose and rebuked the wind,.... He arose from off his pillow, and stood up; and in a majestic and authoritative way reproved the wind, as if it was a servant that had exceeded his commission; at which he shows some resentment:
and said unto the sea, peace, be still; as if that which was very tumultuous and boisterous, and threatened with shipwreck and the loss of lives, had raged too much and too long:
and the wind ceased, and there was a great calm; which was very unusual and extraordinary; for after the wind has ceased, and the storm is over, the waters of the sea being agitated thereby, keep raging, and in a violent motion, for a considerable time; whereas here, as soon as ever the word was spoken, immediately, at once, the wind ceased, and the sea was calmed: a clear proof this, that he must be the most high God, who gathers the winds in his fists, and stills the noise of the seas and their waves.
John Wesley
4:39 Peace - Cease thy tossing: Be still - Cease thy roaring; literally, Be thou gagged.
Robert Jamieson, A. R. Fausset and David Brown
4:39 And he arose, and rebuked the wind--"and the raging of the water" (Lk 8:24).
and said unto the sea, Peace, be still--two sublime words of command, from a Master to His servants, the elements.
And the wind ceased, and there was a great calm--The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.
4:404:40: Եւ ասէ ցնոսա. Ընդէ՞ր այդպէս վատասիրտք էք, չեւ՛ եւս ունիք հաւատս։ Եւ երկեան երկե՛ւղ մեծ, եւ ասէին ցմիեանս. Ո՞ ոք արդեւք իցէ սա, զի եւ հո՛ղմ եւ ծո՛վ հնազանդին սմա[646]։[646] Ոմանք. Վատասիրտք էք ա՛յդպէս... ո՞ արդեւք իցէ։ Ոսկան. Յերկիւղ մեծ։
40 Եւ նրանց ասաց. «Ինչո՞ւ այդպէս վախկոտ էք. դեռեւս հաւատ չունէ՞ք»[41] Եւ նրանք սաստիկ վախեցան եւ միմեանց ասում էին. «Ո՞վ է արդեօք սա, որ թէ՛ հողմը, թէ՛ ծովը հնազանդւում են սրան»:
40 Ըսաւ անոնց. «Ինչո՞ւ այդպէս վախկոտ էք, ի՞նչպէս կ’ըլլայ որ հաւատք չունիք»։[41] Անոնք խիստ վախցան ու ըսին իրարու. «Արդեօք ո՞վ է ասիկա, որ հովն ու ծովը ասոր կը հնազանդին»։
Եւ ասէ ցնոսա. Ընդէ՞ր այդպէս վատասիրտք էք, չե՞ւ եւս ունիք հաւատս: Եւ երկեան երկեւղ մեծ եւ ասէին ցմիմեանս. Ո՞ ոք արդեւք իցէ սա, զի եւ հողմ եւ ծով հնազանդին սմա:

4:40: Եւ ասէ ցնոսա. Ընդէ՞ր այդպէս վատասիրտք էք, չեւ՛ եւս ունիք հաւատս։ Եւ երկեան երկե՛ւղ մեծ, եւ ասէին ցմիեանս. Ո՞ ոք արդեւք իցէ սա, զի եւ հո՛ղմ եւ ծո՛վ հնազանդին սմա[646]։
[646] Ոմանք. Վատասիրտք էք ա՛յդպէս... ո՞ արդեւք իցէ։ Ոսկան. Յերկիւղ մեծ։
40 Եւ նրանց ասաց. «Ինչո՞ւ այդպէս վախկոտ էք. դեռեւս հաւատ չունէ՞ք»

[41] Եւ նրանք սաստիկ վախեցան եւ միմեանց ասում էին. «Ո՞վ է արդեօք սա, որ թէ՛ հողմը, թէ՛ ծովը հնազանդւում են սրան»:
40 Ըսաւ անոնց. «Ինչո՞ւ այդպէս վախկոտ էք, ի՞նչպէս կ’ըլլայ որ հաւատք չունիք»։
[41] Անոնք խիստ վախցան ու ըսին իրարու. «Արդեօք ո՞վ է ասիկա, որ հովն ու ծովը ասոր կը հնազանդին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:4040: И сказал им: что вы так боязливы? как у вас нет веры?
4:40  καὶ εἶπεν αὐτοῖς, τί δειλοί ἐστε; οὔπω ἔχετε πίστιν;
4:40. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) δειλοί ( dired ) ἐστε; (ye-be?"οὔπω (Not-unto-whither) ἔχετε (ye-hold) πίστιν; (to-a-trust?"
4:40. et ait illis quid timidi estis necdum habetis fidem et timuerunt magno timore et dicebant ad alterutrum quis putas est iste quia et ventus et mare oboediunt eiAnd he said to them: Why are you fearful? have you not faith yet? And they feared exceedingly: and they said one to another: Who is this (thinkest thou) that both wind and sea obey him?
40. And he said unto them, Why are ye fearful? have ye not yet faith?
4:40. And he said to them: “Why are you afraid? Do you still lack faith?”
4:40. And he said unto them, Why are ye so fearful? how is it that ye have no faith?
And he said unto them, Why are ye so fearful? how is it that ye have no faith:

40: И сказал им: что вы так боязливы? как у вас нет веры?
4:40  καὶ εἶπεν αὐτοῖς, τί δειλοί ἐστε; οὔπω ἔχετε πίστιν;
4:40. et ait illis quid timidi estis necdum habetis fidem et timuerunt magno timore et dicebant ad alterutrum quis putas est iste quia et ventus et mare oboediunt ei
And he said to them: Why are you fearful? have you not faith yet? And they feared exceedingly: and they said one to another: Who is this (thinkest thou) that both wind and sea obey him?
4:40. And he said to them: “Why are you afraid? Do you still lack faith?”
4:40. And he said unto them, Why are ye so fearful? how is it that ye have no faith?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:40: Why are ye so fearful? - Having me with you.
How is it that ye have no faith? - Having already had such proofs of my unlimited power and goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:40: Why: Psa 46:1-3; Isa 42:3, Isa 43:2; Mat 8:26, Mat 14:31; Luk 8:25; Joh 6:19, Joh 6:20
no faith: Mat 6:30, Mat 16:8
Geneva 1599
4:40 And he said unto them, (m) Why are ye so fearful? how is it that ye have no faith?
(m) How does it come to pass that you have no faith?
John Gill
4:40 And he said unto them,.... His disciples,
why are ye so fearful? since he was with them in person, whose power to keep and preserve them, they had no room to question, when they reflected on the miracles they had so lately seen performed by him:
how is it that ye have no faith? That is, in exercise: faith they had, but it was very small, and scarcely to be called faith: they did indeed apply to him to save them, which showed some faith in him, but then they feared it was too late, and that they were past all hope, and were just perishing; See Gill on Mt 8:26.
Robert Jamieson, A. R. Fausset and David Brown
4:40 And he said unto them, Why are ye so fearful?--There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.
how is it that ye have no faith?--next to none, or none in present exercise. In Matthew (Mt 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.
 
4:4141: И убоялись страхом великим и говорили между собою: кто же Сей, что и ветер и море повинуются Ему?
4:41  καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους, τίς ἄρα οὖτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῶ;
4:41. καὶ (And) ἐφοβήθησαν (they-were-feareed-unto) φόβον (to-a-fearee) μέγαν, (to-great,"καὶ (and) ἔλεγον (they-were-forthing) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Τίς (What-one) ἄρα (thus) οὗτός (the-one-this) ἐστιν (it-be) ὅτι (to-which-a-one) καὶ (and) ὁ (the-one) ἄνεμος (a-wind) καὶ (and) ἡ (the-one) θάλασσα (a-sea) ὑπακούει (it-heareth-under) αὐτῷ; (unto-it?"
41. And they feared exceedingly, and said one to another, Who then is this, that even the wind and the sea obey him?
4:41. And they were struck with a great fear. And they said to one another, “Who do you think this is, that both wind and sea obey him?”
4:41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him:

41: И убоялись страхом великим и говорили между собою: кто же Сей, что и ветер и море повинуются Ему?
4:41  καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους, τίς ἄρα οὖτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῶ;
4:41. And they were struck with a great fear. And they said to one another, “Who do you think this is, that both wind and sea obey him?”
4:41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:41: What manner of man is this? - They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succor and support which we receive from God in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered.
Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:41: feared: Mar 5:33; Sa1 12:18-20, Sa1 12:24; Psa 89:7; Jon 1:9, Jon 1:10, Jon 1:15, Jon 1:16; Mal 2:5; Heb 12:28; Rev 15:4
What: Mar 7:37; Job 38:11; Mat 8:27, Mat 14:32; Luk 4:36, Luk 8:25
John Gill
4:41 And they feared exceedingly,.... That is, the men in the ship, the mariners to whom the ship belonged, and who had the management of it:
and said to one another, as persons in the greatest amazement,
what manner of man is this, that even the wind and the sea obey him? Surely this person must not be a mere man; he must be more than a man; he must be truly God, that has such power over the wind and sea. This best suits with the mariners, since the disciples must have known before, who and what he was; though they might be more established and confirmed in the truth of Christ's deity, by this wonderful instance of his power.
Robert Jamieson, A. R. Fausset and David Brown
4:41 And they feared exceedingly--were struck with deep awe.
and said one to another, What manner of man is this, that even the wind and the sea obey him?--"What is this?" Israel has all along been singing of JEHOVAH, "Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!" "The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!" (Ps 89:9; Ps 93:4). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--"WHAT MANNER OF MAN IS THIS?"
Glorious Cure of the Gadarene Demoniac (Mark 5:1-20).