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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ's casting the legion of devils out of the man possessed, and suffering them to enter into the swine, ver. 1-20. II. Christ's healing the woman with the bloody issue, in the way as he was going to raise Jairus's daughter to life, ver. 21-43. These three miracles we had the story of before (Matt. viii. 28, &c. and Matt. ix. 18, &c.) but more fully related here.
Adam Clarke: Commentary on the Bible - 1831
The man possessed with a legion of demons cured, vv. 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, vv. 21-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 5:1, Christ delivering the possessed of the legion of devils, Mar 5:13. they enter into the swine; Mar 5:22, He is entreated by Jairus to go and heal his daughter; Mar 5:25, He heals the woman of the bloody issue, Mar 5:35. and raises from death Jairus' daughter.
5:15:1: Եւ ե՛կն յայնկոյս ծովուն՝ յաշխարհն Գերգեսացւոց։
1 Եւ Յիսուս եկաւ ծովի հանդիպակաց կողմը, գերգեսացիների երկիրը
5 Գացին ծովուն անդիի կողմը՝ Գադարացիներուն* երկիրը։
Եւ եկն յայնկոյս ծովուն` յաշխարհն [14]Գերգեսացւոց:

5:1: Եւ ե՛կն յայնկոյս ծովուն՝ յաշխարհն Գերգեսացւոց։
1 Եւ Յիսուս եկաւ ծովի հանդիպակաց կողմը, գերգեսացիների երկիրը
5 Գացին ծովուն անդիի կողմը՝ Գադարացիներուն* երկիրը։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: И пришли на другой берег моря, в страну Гадаринскую.
5:1  καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν γερασηνῶν.
5:1. Καὶ (And) ἦλθον (they-had-came) εἰς (into) τὸ (to-the-one) πέραν (to-across) τῆς (of-the-one) θαλάσσης (of-a-sea) εἰς (into) τὴν (to-the-one) χώραν (to-a-space) τῶν (of-the-ones) Γερασηνῶν. (of-Gerasenes)
5:1. et venerunt trans fretum maris in regionem GerasenorumAnd they came over the strait of the sea, into the country of the Gerasens.
1. And they came to the other side of the sea, into the country of the Gerasenes.
5:1. And they went across the strait of the sea into the region of the Gerasenes.
5:1. And they came over unto the other side of the sea, into the country of the Gadarenes.
And they came over unto the other side of the sea, into the country of the Gadarenes:

1: И пришли на другой берег моря, в страну Гадаринскую.
5:1  καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν γερασηνῶν.
5:1. et venerunt trans fretum maris in regionem Gerasenorum
And they came over the strait of the sea, into the country of the Gerasens.
5:1. And they went across the strait of the sea into the region of the Gerasenes.
5:1. And they came over unto the other side of the sea, into the country of the Gadarenes.
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
1 Новейшие исследователи текста согласно читают здесь не "в страну Гадаринскую", а "в страну Гергесинскую". Это название происходит от имени "Гергеса" - города, который находился, по свидетельству Оригена, вблизи от Тивериадского моря (толк, на Ин VI, 24). Евсевий называет Гергесу "деревней" и говорит, что она лежала на горе. У Матфея же исследователи евангельского текста читают не "Гергесинскую", а "Гадаринскую" (VIII, 28). О Гадаре же известно, что это был значительный греческий город, находившийся приблизительно в десяти километрах от юго-восточного берега Тивериадского моря. Население этого города в массе было греческое, но в окружавших город селениях говорили и по-сирски. Очень вероятно, что Гергеса входила в область Гадаринскую.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs; and no man could bind him, no, not with chains: 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8 For he said unto him, Come out of the man, thou unclean spirit. 9 And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there nigh unto the mountains a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

We have here an instance of Christ's dispossessing the strong man armed, and disposing of him as he pleased, to make it appear that he was stronger than he. This he did when he was come to the other side, whither he went through a storm; his business there was to rescue this poor creature out of the hands of Satan, and when he had done that, he returned. Thus he came from heaven to earth, and returned, in a storm, to redeem a remnant of mankind out of the hands of the devil, though but a little remnant, and did not think his pains ill bestowed.

In Matthew, they were said to be two possessed with devils; here it is said to be a man possessed with an unclean spirit. If there were two, there was one, and Mark doth not say that there was but one; so that this difference cannot give us any just offence; it is probable that one of them was much more remarkable than the other, and said what was said. Now observe here,

I. The miserable condition that this poor creature was in; he was under the power of an unclean spirit, the devil got possession of him, and the effect of it was not, as in many, a silent melancholy, but a raging frenzy; he was raving mad; his condition seems to have been worse than any of the possessed, that were Christ's patients.

1. He had his dwelling among the tombs, among the graves of dead people. Their tombs were out of the cities, in desolate places (Job iii. 14); which gave the devil great advantage: for woe to him that is alone. Perhaps the devil drove him to the tombs, to make people fancy that the souls of the dead were turned into dæmons, and did what mischief was done, so to excuse themselves from it. The touch of a grave was polluting, Num. xix. 16. The unclean spirit drives people into that company that is defiling, and so keeps possession of them. Christ, by rescuing souls out of Satan's power, saves the living from among the dead.

2. He was very strong and ungovernable; No man could bind him, as it is requisite both for their own good, and for the safety of others, that those who are distracted should be. Not only cords would not hold him, but chains and fetters of iron would not, v. 3, 4. Very deplorable is the case of such as need to be thus bound, and of all miserable people in this world they are most to be pitied; but his case was worst of all, in whom the devil was so strong, that he could not be bound. This sets forth the sad condition of those souls in which the devil has dominion; those children of disobedience, in whom that unclean spirit works. Some notoriously wilful sinners are like this madman; all are herein like the horse and the mule, that they need to be held in with bit and bridle; but some are like the wild ass, that will not be so held. The commands and curses of the law are as chains and fetters, to restrain sinners from their wicked courses; but they break those bands in sunder, and it is an evidence of the power of the devil in them.

3. He was a terror and torment to himself and to all about him, v. 5. The devil is a cruel master to those that are led captive by him, a perfect tyrant; this wretched creature was night and day in the mountains and in the tombs, crying, and cutting himself with stones, either bemoaning his own deplorable case, or in a rage and indignation against heaven. Men in frenzies often wound and destroy themselves; what is a man, when reason is dethroned and Satan enthroned? The worshippers of Baal in their fury cut themselves, like this madman in his. The voice of God is, Do thyself no harm; the voice of Satan is, Do thyself all the harm thou canst; yet God's word is despised, and Satan's regarded. Perhaps his cutting himself with stones was only cutting his feet with the sharp stones he ran barefoot upon.

II. His application to Christ (v. 6); When he saw Jesus afar off, coming ashore, he ran, and worshipped him. He usually ran upon others with rage, but he ran to Christ with reverence. That was done by an invisible hand of Christ, which could not be done with chains and fetters; his fury was all on a sudden curbed. Even the devil, in this poor creature, was forced to tremble before Christ, and bow to him: or, rather, the poor man came, and worshipped Christ, in a sense of the need he had of his help, the power of Satan in and over him being, for this instant, suspended.

III. The word of command Christ gave to the unclean spirit, to quit his possession (v. 8); Come out of him, thou unclean spirit. He made the man desirous to be relieved, when he enabled him to run, and worship him, and then put forth his power for his relief. If Christ work in us heartily to pray for a deliverance from Satan, he will work for us that deliverance. Here is an instance of the power and authority with which Christ commanded the unclean spirits, and they obeyed him, ch. i. 27. He said, Come out of the man. The design of Christ's gospel is to expel unclean spirits out of the souls of people; "Come out of the man, thou unclean spirit, that the Holy Spirit may enter, may take possession of the heart, and have dominion in it."

IV. The dread which the devil had of Christ. The man ran, and worshipped Christ; but it was the devil in the man, that cried with a loud voice (making use of the poor man's tongue), What have I to do with thee? v. 7. Just as that other unclean spirit, ch. i. 24. 1. He calls God the most high God, above all other gods. By the name Elion--the Most High, God was known among the Phœnicians, and the other nations that bordered upon Israel; and by that name the devil calls him. 2. He owns Jesus to be the Son of God. Note, It is no strange thing to hear the best words drop from the worst mouths. There is such a way of saying this as none can attain to but by the Holy Ghost (1 Cor. xii. 3); yet it may be said, after a sort, by the unclean spirit. There is no judging of men by their loose sayings; but by their fruits ye shall know them. Piety from the teeth outward is an easy thing. The most fair-spoken hypocrite cannot say better than to call Jesus the Son of God, and yet that the devil did. 3. He disowns any design against Christ; "What have I to do with thee? I have no need of thee, I pretend to none; I desire to have nothing to do with thee; I cannot stand before thee, and would not fall." 4. He deprecates his wrath; I adjure thee, that is, "I earnestly beseech thee, by all that is sacred, I beg of thee for God's sake, by whose permission I have got possession of this man, that, though thou drive me out hence, yet that thou torment me not, that thou do not restrain me from doing mischief somewhere else; though I know I am sentenced, yet let me not be sent to the chains of darkness, or hindered from going to and fro, to devour."

V. The account Christ took from this unclean spirit of his name. This we had not in Matthew. Christ asked him, What is thy name? Not but that Christ could call all the fallen stars, as well as the morning stars, by their names; but he demands this, that the standers by might be affected with the vast numbers and power of those malignant infernal spirits, as they had reason to be, when the answer was, My name is Legion, for we are many; a legion of soldiers among the Romans consisted, some say, of six thousand men, others of twelve thousand and five hundred; but the number of a legion with them, like that of a regiment with us, was not always the same. Now this intimates that the devils, the infernal powers, are, 1. Military powers; a legion is a number of soldiers in arms. The devils war against God and his glory, Christ and his gospel, men and their holiness and happiness. They are such as we are to resist and wrestle against, Eph. vi. 12. 2. That they are numerous; he owns, or rather he boasts--We are many; as if he hoped to be too many for Christ himself to deal with. What multitudes of apostate spirits were there, and all enemies to God and man; when here were a legion posted to keep garrison in one poor wretched creature against Christ! Many there are that rise up against us. 3. That they are unanimous; they are many devils, and yet but one legion engaged in the same wicked cause; and therefore that cavil of the Pharisees, which supposed Satan to cast out Satan, and to be divided against himself, was altogether groundless. It was not one of this legion that betrayed the rest, for they all said, as one man, What have I to do with thee? 4. That they are very powerful; Who can stand before a legion? We are not a match for our spiritual enemies, in our own strength; but in the Lord, and in the power of his might, we shall be able to stand against them, though there are legions of them. 5. That there is order among them, as there is in a legion; there are principalities, and powers, and rulers of the darkness of this world, which supposes that there are those of a lower rank; the devil and his angels; the dragon and his; the prince of the devils and his subjects: which makes those enemies the more formidable.

VI. The request of this legion, that Christ would suffer them to go into a herd of swine that was feeding nigh unto the mountains (v. 11), those mountains which the demoniacs haunted, v. 5. Their request was, 1. That he would not send them away out of the country (v. 10); not only that he would not commit them, or confine them, to their infernal prison, and so torment them before the time; but that he would not banish them that country, as justly he might, because in this poor man they had been such a terror to it, and done so much mischief. They seem to have had a particular affection for that country; or, rather, a particular spite to it; and to have liberty to walk to and fro through the rest of the earth, will not serve (Job i. 7), unless the range of those mountains be allowed them for their pasture, Job xxxix. 8. But why would they abide in that country? Grotius saith, Because in that country there were many apostate Jews, who had thrown themselves out of the covenant of God, and had thereby given Satan power over them. And some suggest, that, having by experience got the knowledge of the dispositions and manners of the people of that country, they could the more effectually do them mischief by their temptations. 2. That he would suffer them to enter into the swine, by destroying which they hoped to do more mischief to the souls of all the people in the country, than they could by entering into the body of any particular person, which therefore they did not ask leave to do, for they knew Christ would not grant it.

VII. The permission Christ gave them to enter into the swine, and the immediate destruction of the swine thereby; He gave them leave (v. 13), he did not forbid or restrain them, he let them do as they had a mind. Thus he would let the Gadarenes see what powerful spiteful enemies devils are, that they might thereby be induced to make him their Friend, who alone was able to control and conquer them, and had made it appear that he was so. Immediately the unclean spirits entered into the swine, which by the law were unclean creatures, and naturally love to wallow in the mire, the fittest place for them. Those that, like the swine, delight in the mire of sensual lusts, are fit habitations for Satan, and are, like Babylon, the hold of every foul spirit, and a cage of every unclean and hateful bird (Rev. xviii. 2), as pure souls are habitations of the Holy Spirit. The consequence of the devils entering into the swine, was, that they all ran mad presently, and ran headlong into the adjoining sea, where they were all drowned, to the number of two thousand. The man they possessed did only cut himself, for God had said, He is in your hands, only save his life. But thereby it appeared, that, if he had not been so restrained, the poor man would have drowned himself. See how much we are indebted to the providence of God, and the ministration of good angels, for our preservation from malignant spirits.

VIII. The report of all this dispersed through the country immediately. They that fed the swine, hastened to the owners, to give an account of their charge, v. 14. This drew the people together, to see what was done: and, 1. When they saw how wonderfully the poor man was cured, they hence conceived a veneration for Christ, v. 15. They saw him that was possessed with the devil, and knew him well enough, by the same token that they had many a time been frightened at the sight of him; and were now as much surprised to see him sitting clothed and in his right mind; when Satan was cast out, he came to himself, and was his own man presently. Note, Those who are grave and sober, and live by rule and with consideration, thereby make it appear that by the power of Christ the devil's power is broken in their souls. The sight of this made them afraid; it astonished them, and forced them to own the power of Christ, and that he is worthy to be feared. But, 2. When they found that their swine were lost, they thence conceived a dislike of Christ, and wished to have rather his room than his company; they prayed him to depart out of their coasts, for they think not any good he can do them sufficient to make them amends for the loss of so many swine, fat swine, it may be, and ready for the market. Now the devils had what they would have; for by no handle do these evil spirits more effectually manage sinful souls than by that of the love of the world. They were afraid of some further punishment, if Christ should tarry among them, whereas, if they would but part with their sins, he had life and happiness for them; but, being loth to quit either their sins or their swine, they chose rather to abandon their Saviour. Thus they do, who, rather than let go a base lust, will throw away their interest in Christ, and their expectations from him. They should rather have argued, "If he has such a power as this over devils and all creatures, it is good having him our Friend; if the devils have leave to tarry in our country (v. 10), let us entreat him to tarry in it too, who alone can control them." But, instead of this, they wished him further off. Such strange misconstructions do carnal hearts make of the just judgments of God; instead of being by them driven to him as they ought, they set him at so much the greater distance; though he hath said, Provoke me not, and I will do you no hurt, Jer. xxv. 6.

IX. An account of the conduct of the poor man after his deliverance. 1. He desired that he might go along with Christ (v. 18), perhaps for fear lest the evil spirit should again seize him; or, rather, that he might receive instruction from him, being unwilling to stay among those heathenish people that desired him to depart. Those that are freed from the evil spirit, cannot but covet acquaintance and fellowship with Christ. 2. Christ would not suffer him to go with him, lest it should savour of ostentation, and to let him know that he could both protect and instruct him at a distance. And besides, he had other work for him to do; he must go home to his friends, and tell them what great things the Lord had done for him, the Lord Jesus had done; that Christ might be honoured, and his neighbours and friends might be edified, and invited to believe in Christ. He must take particular notice rather of Christ's pity than of his power, for that is it which especially he glories in; he must tell them what compassion the Lord had had on him in his misery. 3. The man, in a transport of joy, proclaimed, all the country over, what great things Jesus had done for him, v. 20. This is a debt we owe both to Christ and to our brethren, that he may be glorified and they edified. And see what was the effect of it; All men did marvel, but few went any further. Many that cannot but wonder at the works of Christ, yet do not, as they ought, wonder after him.
Adam Clarke: Commentary on the Bible - 1831
5:1: The Gadarenes - Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on Mat 8:28.
The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.
Albert Barnes: Notes on the Bible - 1834
5:1: See this account of the demoniacs fully explained in the notes at Mat 8:28-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Mar 4:35; Mat 8:28-34; Luk 8:26-39
Geneva 1599
5:1 And (1) they came over unto the other side of the sea, into the country of the (a) Gadarenes.
(1) Many hold the virtue of Christ in admiration, and yet they will not lose even the least thing they have in order to redeem it.
(a) See Mt 8:30
John Gill
5:1 And they came over unto the other side of the sea,.... Of Galilee, or Tiberias;
into the country of the Gadarenes: in the Evangelist Matthew it is called, "the country of the Gergesenes", as it is here in the Arabic and Ethiopic versions. The Vulgate Latin reads, "of the Gerasenes", and so some copies, from Gerasa, a place in the same country; but the Syriac and Persic versions read, "Gadarenes", as do most copies; so called from Gadara, a city either adjacent to, or within the country of the Gergesenes; which was called by both names, from these different places. It was not far from Tiberias, the place from whence this sea has its name, over which Christ and his disciples passed, Jn 6:1. Chammath was a mile from (e) Tiberias, and this Chammath was so near to the country of Gadara, that it is often called, , "Chammath of Gadara" (f); unless it should be rather rendered, "the hot baths of Gadara": for so it is (g) said, that at Gadara are the hot baths of Syria; which may be the same with the hot baths of Tiberias, so often mentioned in the Jewish writings (h); hence the town of Chammath had its name, which was so near to Tiberias, that it is sometimes reckoned the same with it (i): Pliny (k) places this Gadara in Decapolis, and Ptolemy (l) in Coelo Syria; and Meleager, the collector of epigrams, who is called a Syrian, is said (m) to be a Gadarene, a native of this Gadara. Mention is made of the whirlpool of Gadara (n), which remained ever since the flood. It appears to be an Heathen country, both from its situation, and the manners of the people.
(e) T. Bab. Megilla, fol. 2. 2. (f) T. Hieros. Erubin, fol. 23. 3. & Trumot, fol. 41. 3. & Sabbat, fol. 5. 4. (g) Eunapius in Vita Iamblici, p. 26. (h) T. Bab. Sanhedrin, fol. 108. 1. T. Hieros. Sabbat, fol. 6. 1. (i) T. Bab. Megilia, fol. 6. 1. (k) L. 5. c. 18. (l) L. 5. c. 15. (m) Fabricii Bibliotheca Grace. T. 2. p. 683. (n) T. Bab. Sanhedrin, fol. 108. 1.
John Wesley
5:1 Mt 8:28; Lk 8:26.
Robert Jamieson, A. R. Fausset and David Brown
5:1 And they came over unto the other side of the sea, into the country of the Gadarenes.
5:25:2: Եւ ընդ ելանելն նորա ՚ի նաւէ անտի, պատահեաց նմա այր մի ՚ի գերեզմանացն՝ զոր ունէր ա՛յս պիղծ.
2 Եւ երբ նա նաւակից դուրս ելաւ, գերեզմաններից նրա դէմն ելաւ մի մարդ, որին բռնել էր մի պիղծ ոգի
2 Երբ ինք նաւէն ելաւ, գերեզմաններէն ելած մարդ մը պատահեցաւ իրեն, որ պիղծ ոգի ունէր,
Եւ ընդ ելանելն նորա ի նաւէ անտի, պատահեաց նմա այր մի ի գերեզմանացն զոր ունէր այս պիղծ:

5:2: Եւ ընդ ելանելն նորա ՚ի նաւէ անտի, պատահեաց նմա այր մի ՚ի գերեզմանացն՝ զոր ունէր ա՛յս պիղծ.
2 Եւ երբ նա նաւակից դուրս ելաւ, գերեզմաններից նրա դէմն ելաւ մի մարդ, որին բռնել էր մի պիղծ ոգի
2 Երբ ինք նաւէն ելաւ, գերեզմաններէն ելած մարդ մը պատահեցաւ իրեն, որ պիղծ ոգի ունէր,
zohrab-1805▾ eastern-1994▾ western am▾
5:22: И когда вышел Он из лодки, тотчас встретил Его вышедший из гробов человек, [одержимый] нечистым духом,
5:2  καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῶ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ,
5:2. καὶ (And) ἐξελθόντος (of-having-had-came-out) αὐτοῦ (of-it) ἐκ (out) τοῦ (of-the-one) πλοίου (of-a-floatlet) [εὐθὺς] "[straight]"ὑπήντησεν (it-under-ever-a-oned-unto) αὐτῷ (unto-it) ἐκ (out) τῶν (of-the-ones) μνημείων (of-rememberlets-of,"ἄνθρωπος (a-mankind) ἐν (in) πνεύματι (unto-a-currenting-to) ἀκαθάρτῳ, (unto-un-cleansable,"
5:2. et exeunti ei de navi statim occurrit ei de monumentis homo in spiritu inmundoAnd as he went out of the ship, immediately there met him out of the monuments a man with an unclean spirit,
2. And when he was come out of the boat, straightway there met him out of the tombs a man with an unclean spirit,
5:2. And as he was departing from the boat, he was immediately met, from among the tombs, by a man with an unclean spirit,
5:2. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit:

2: И когда вышел Он из лодки, тотчас встретил Его вышедший из гробов человек, [одержимый] нечистым духом,
5:2  καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῶ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ,
5:2. et exeunti ei de navi statim occurrit ei de monumentis homo in spiritu inmundo
And as he went out of the ship, immediately there met him out of the monuments a man with an unclean spirit,
5:2. And as he was departing from the boat, he was immediately met, from among the tombs, by a man with an unclean spirit,
5:2. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 Здесь мы находим, очевидно, повествование о том же событии, о котором сообщает ев. Матфей (VIII, 28 и сл. ). Говорит Марк, однако, об одном бесноватом, а не о двух, как Матфей, но это значит только, что Марк считал нужным сказать о том из двух бесноватых, который был наиболее известен тамошним жителям своею силою и злобою. Исцеление этого бесноватого, конечно, произвело большое впечатление на народ и учеников Христовых. - Одержимый... см. Мф IV, 25.
Adam Clarke: Commentary on the Bible - 1831
5:2: A man with an unclean spirit - There are two mentioned by Matthew, who are termed demoniacs. See on Mar 1:23 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: out: Isa 65:4; Luk 8:27
a man: Matthew gives a brief account of two demoniacs who were dispossessed on this occasion; but Mark and Luke omit the mention of one (who was perhaps not so remarkable). That these wretched men were not merely mad, as some suppose, but really possessed of evil spirits, appears clearly from the language employed, as well as from the narrative itself. Matthew expressly affirms that they were "possessed with devils," or demoniacs, δαιμονιζομενοι [Strong's G1139]; Mark says he had "an unclean spirit," i. e., a fallen spirit; and Luke asserts, that he "had devils (or demons) a long time," and was called Legion, "because many devils were entered into him." With supernatural strength the demons burst asunder the chains and fetters with which he was bound; they address Christ as the "Son of the most high God;" they beseech him to suffer them to enter into the swine; and when he had given them leave, they "went out and entered into the swine," etc.
with: Mar 5:8, Mar 1:23, Mar 1:26, Mar 3:30, Mar 7:25; Luk 9:42
Geneva 1599
5:2 And when he was come out of the ship, immediately there met him out of the tombs a man (b) with an unclean spirit,
(b) Literally, "in an unclean spirit"; now they are said to be in the spirit because the spirit holds them tightly locked up, and as it were bound.
John Gill
5:2 And when he was come out of the ship,.... As soon as he was landed,
immediately there met him out of the tombs, a man with an unclean spirit. The Jews have a notion, that a man by dwelling among the tombs, becomes possessed with an unclean spirit: hence they say of one that seeks to the dead, or a necromancer (o), this is he that starves himself, and goes "and lodges in the tombs"; , "that so an unclean spirit may dwell upon him": which notion may arise from unclean spirits hurrying persons possessed by them, unto such places; partly for the terror, both of themselves and others; and partly to possess the minds of men with a persuasion, that they have power over the dead, and which is very great in such places. This case is the same with that, which is mentioned in Mt 8:28 as appears partly from its following the storm, from which the disciples had a remarkable deliverance; and partly from the country, in which this affair happened; for the country of the Gergesenes, and of the Gadarenes, is the same, as has been observed; only it is called by different names, from two principal places in it: as also from various circumstances in this relation; as the character of the possessed being exceeding fierce, dwelling among the tombs, and coming out from thence; the expostulation of the devil with Christ, and adjuration not to torment him; his entreaty to go into the herd of swine, and the leave he had; the destruction of the swine in the sea; the fear and flight of the swine herds; the report they made to their masters and others; and the request of the people in general to Christ, that he would depart out of their coasts. And though Matthew makes mention of two that were possessed, and Mark but of one, there is no contradiction in the one to the other; for Mark does not say there were no more than one; had he, it would have been a glaring contradiction to the other evangelist; but as he has put it, there is none, and it creates no difficulty: wherefore the Jew (p) has no reason to object this as he does, as if the evangelists clashed with one another; and Mark may only take notice of this one, because he was the fiercest of the two, and had the most devils in him, having a legion of them; and because the conversation chiefly passed between Christ and him; and because the power of Christ was more manifestly seen in the dispossession of the devils out of him.
(o) T. Bab. Sanhedrin, fol. 65. 2. Nidda, fol. 17. 1. & Chagiga, fol. 3. 2. (p) Jacob Aben Amram, porta veritatia, No. 1028. apud Kidder's Demonstr. of the Messiah, par. 3. p. 51.
John Wesley
5:2 There met him a man with an unclean spirit - St. Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable.
Robert Jamieson, A. R. Fausset and David Brown
5:2 And when he was come out of the ship, immediately--(see Mk 5:6).
there met him a man with an unclean spirit--"which had devils [demons] long time" (Lk 8:27). In Matthew (Mt 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.
5:35:3: որոյ եւ բնակութիւնն իւր իսկ՝ ՚ի գերեզմա՛նս էր. եւ ո՛չ շղթայի՛ւք ոք եւս՝ կարէր կապե՛լ զնա[647]. [647] Ոսկան. Որոյ բնակութիւն իսկ։
3 եւ որի բնակութեան տեղն իսկ գերեզմանների մէջ էր: Եւ ոչ ոք նրան շղթաներով անգամ չէր կարող կապել
3 Որուն բնակած տեղն ալ գերեզմաններուն մէջ էր ու շղթայով ալ մէկը չէր կրնար զանիկա կապել,
որոյ եւ բնակութիւն իւր իսկ ի գերեզմանս էր. եւ ոչ շղթայիւք ոք եւս կարէր կապել զնա:

5:3: որոյ եւ բնակութիւնն իւր իսկ՝ ՚ի գերեզմա՛նս էր. եւ ո՛չ շղթայի՛ւք ոք եւս՝ կարէր կապե՛լ զնա[647].
[647] Ոսկան. Որոյ բնակութիւն իսկ։
3 եւ որի բնակութեան տեղն իսկ գերեզմանների մէջ էր: Եւ ոչ ոք նրան շղթաներով անգամ չէր կարող կապել
3 Որուն բնակած տեղն ալ գերեզմաններուն մէջ էր ու շղթայով ալ մէկը չէր կրնար զանիկա կապել,
zohrab-1805▾ eastern-1994▾ western am▾
5:33: он имел жилище в гробах, и никто не мог его связать даже цепями,
5:3  ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν· καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι,
5:3. ὃς (which) τὴν (to-the-one) κατοίκησιν (to-a-housing-down) εἶχεν (it-was-holding) ἐν (in) τοῖς (unto-the-ones) μνήμασιν, (unto-memoryings-to,"καὶ (and) οὐδὲ (not-moreover) ἁλύσει (unto-an-un-loosing) οὐκέτι (not-if-to-a-one) οὐδεὶς (not-moreover-one) ἐδύνατο ( it-was-abling ) αὐτὸν (to-it) δῆσαι (to-have-binded,"
5:3. qui domicilium habebat in monumentis et neque catenis iam quisquam eum poterat ligareWho had his dwelling in the tombs, and no man now could bind him, not even with chains.
3. who had his dwelling in the tombs: and no man could any more bind him, no, not with a chain;
5:3. who had his dwelling place with the tombs; neither had anyone been able to bind him, even with chains.
5:3. Who had [his] dwelling among the tombs; and no man could bind him, no, not with chains:
Who had [his] dwelling among the tombs; and no man could bind him, no, not with chains:

3: он имел жилище в гробах, и никто не мог его связать даже цепями,
5:3  ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν· καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι,
5:3. qui domicilium habebat in monumentis et neque catenis iam quisquam eum poterat ligare
Who had his dwelling in the tombs, and no man now could bind him, not even with chains.
5:3. who had his dwelling place with the tombs; neither had anyone been able to bind him, even with chains.
5:3. Who had [his] dwelling among the tombs; and no man could bind him, no, not with chains:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Ср. Мф VIII, 28). - Никто не мог... Сила этого бесноватого была чрезвычайно велика: его не могли удержать никакие цепи и оковы (ручные).
Adam Clarke: Commentary on the Bible - 1831
5:3: Who had his dwelling among the tombs - See Mat 8:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Mar 9:18-22; Isa 65:4; Dan 4:32, Dan 4:33; Luk 8:29
John Gill
5:3 Who had his dwelling among the tombs,.... Which is one of the characters of a madman among the Jews; who say it is (q).
"the sign of a madman, that he goeth out in the night, , "and lodges among the tombs", and rends his garments, and loses what is given to him.''
The same they say, in the same place, of an hypochondriac, and melancholy man; and of Kordiacus, which they give out (r) is a demon that possesses, and has power over some sort of persons:
and no man could bind him, no, not with chains; so as to hold him for any length of time: not only cords were insufficient to hold, but even chains of iron; so strong was he through the possession; for this could not be by his own natural strength.
(q) T. Hieros. Gittin, fol. 48. 3. & Trumot, fol. 40. 2. (r) Jarchi & Bartenora in Misn. Gittin, c. 7. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
5:3 Who had his dwelling among the tombs--Luke (Lk 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Lk 8:26).
5:45:4: վասն բազում անգամ ոտնկապովք եւ շղթայի՛ւք կապելոյ, եւ խզելոյ ՚ի նմանէ զշղթայսն, եւ զոտնկապսն խորտակելոյ. եւ ո՛չ ոք կարէր պարտել զնա[648]. [648] Բազումք. Ոտնակապօք եւ շղ՛՛... եւ զոտնակապսն խոր՛՛։
4 որովհետեւ շատ անգամ ոտնակապերով եւ շղթաներով կապուած էր, բայց շղթաները փշրել էր ու ոտնակապերը՝ ջարդել: Ոչ ոք նրան չէր կարողանում զսպել
4 Որովհետեւ շատ անգամ ոտնակապերով եւ շղթաներով կապուեր էր, բայց անիկա շղթաները կտրեր ու ոտնակապերը կոտրտեր էր եւ մէ՛կը չէր կրնար զանիկա նուաճել։
վասն բազում անգամ ոտնակապօք եւ շղթայիւք կապելոյ եւ խզելոյ ի նմանէ զշղթայսն, եւ զոտնակապսն խորտակելոյ. եւ ոչ ոք կարէր պարտել զնա:

5:4: վասն բազում անգամ ոտնկապովք եւ շղթայի՛ւք կապելոյ, եւ խզելոյ ՚ի նմանէ զշղթայսն, եւ զոտնկապսն խորտակելոյ. եւ ո՛չ ոք կարէր պարտել զնա[648].
[648] Բազումք. Ոտնակապօք եւ շղ՛՛... եւ զոտնակապսն խոր՛՛։
4 որովհետեւ շատ անգամ ոտնակապերով եւ շղթաներով կապուած էր, բայց շղթաները փշրել էր ու ոտնակապերը՝ ջարդել: Ոչ ոք նրան չէր կարողանում զսպել
4 Որովհետեւ շատ անգամ ոտնակապերով եւ շղթաներով կապուեր էր, բայց անիկա շղթաները կտրեր ու ոտնակապերը կոտրտեր էր եւ մէ՛կը չէր կրնար զանիկա նուաճել։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: потому что многократно был он скован оковами и цепями, но разрывал цепи и разбивал оковы, и никто не в силах был укротить его;
5:4  διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσιν δεδέσθαι καὶ διεσπάσθαι ὑπ᾽ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι·
5:4. διὰ (through) τὸ (to-the-one) αὐτὸν (to-it) πολλάκις (much-oft) πέδαις (unto-footings) καὶ (and) ἁλύσεσι (unto-un-loosings) δεδέσθαι (to-have-had-come-to-be-binded) καὶ (and) διεσπάσθαι (to-have-had-come-to-be-through-drawn-unto) ὑπ' (under) αὐτοῦ (of-it) τὰς (to-the-ones) ἁλύσεις (to-un-loosings) καὶ (and) τὰς (to-the-ones) πέδας (to-footings) συντετρίφθαι, (to-have-had-come-to-be-rubbed-together,"καὶ (and) οὐδεὶς (not-moreover-one) ἴσχυεν (it-was-force-holding) αὐτὸν (to-it) δαμάσαι: (to-have-tamed-to)
5:4. quoniam saepe conpedibus et catenis vinctus disrupisset catenas et conpedes comminuisset et nemo poterat eum domareFor having been often bound with fetters and chains, he had burst the chains, and broken the fetters in pieces, and no one could tame him.
4. because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him.
5:4. For having been bound often with shackles and chains, he had broken the chains and smashed the shackles; and no one had been able to tame him.
5:4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any [man] tame him.
Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any [man] tame him:

4: потому что многократно был он скован оковами и цепями, но разрывал цепи и разбивал оковы, и никто не в силах был укротить его;
5:4  διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσιν δεδέσθαι καὶ διεσπάσθαι ὑπ᾽ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι·
5:4. quoniam saepe conpedibus et catenis vinctus disrupisset catenas et conpedes comminuisset et nemo poterat eum domare
For having been often bound with fetters and chains, he had burst the chains, and broken the fetters in pieces, and no one could tame him.
5:4. For having been bound often with shackles and chains, he had broken the chains and smashed the shackles; and no one had been able to tame him.
5:4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any [man] tame him.
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
5:4: With fetters and chains - His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman, and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. "There was no devil; there can be none." Why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit? The men sent from God, or you?
Albert Barnes: Notes on the Bible - 1834
5:4
He had been often bound with fetters and chains - Efforts had been made to confine him, but his great strength - his strength increased by his malady - had pRev_ented it. There often appears to be a great increase of strength produced by insanity, and what is here stated in regard to this maniac often occurs in Palestine and elsewhere now. Dr. Thomson ("The Land and the Book," vol. i. p. 213) says respecting this case: "There are some very similar at the present day - furious and dangerous maniacs, who wander about the mountains, and sleep in tombs and caves. In their worst paroxysms they are quite unmanageable and prodigiously strong." Luk 8:27 says of him that "he were no clothes," or that he was naked, which is also implied in the account in Mark, who tells us that after he was healed he was found "clothed and in his right mind," Mar 4:15. This is often a striking characteristic of insanity. Dr. Pritchard (on "Insanity," p. 26) quotes from an Italian physician's description of raving madness or mania: "A striking and characteristic circumstance is the propensity to go quite naked. The patient tears his clothes to tatters." So Dr. Thomson ("The Land and the Book," vol. i. p. 213) says: "It is one of the most common traits in this madness that the victims refuse to wear clothes. I have often seen them absolutely naked in the crowded streets of Beirut and Sidon. There are also cases in which they run wildly about the country and frighten the whole neighborhood. These poor wretches are held in the greatest Rev_erence by Muslims, who, through some monstrous perversion of ideas, believe them to be inspired and peculiarly holy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: tame: Jam 3:7, Jam 3:8
John Gill
5:4 Because that he had been often bound with fetters and chains,.... Trial had been made several times, to no purpose; his arms had been bound with chains, and his feet with fetters, which was very proper to prevent doing hurt to himself, and injury to others:
and the chains had been plucked asunder by him, and the fetters broken in pieces; as if they had been twine threads; such was his strength, through the force of madness, and the possession of Satan, and his diabolical influence:
neither could any man tame him; by any methods whatever; even such who undertook the cure of madness, or to exorcise those that were possessed: this man was so furious and outrageous, that he was not to be managed any way, either by art or force.
Robert Jamieson, A. R. Fausset and David Brown
5:4 Because that he had been often bound with fetters and chains, &c.--Luke says (Lk 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant--power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mt 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.
5:55:5: քանզի հանապազ զցա՛յգ եւ զցերե՛կ ՚ի գերեզմանս եւ ՚ի լերինս աղաղակէր, եւ կոծէր զանձն իւր քարամբք[649]։ [649] Ոմանք. Զցայգ եւ զցերեակ։
5 որովհետեւ միշտ, գիշեր ու ցերեկ, գերեզմաններում եւ լեռներում, աղաղակում էր եւ ինքն իրեն քարերով ծեծում
5 Միշտ գիշեր ու ցորեկ գերեզմաններուն ու լեռներուն մէջ* կը կանչվռտէր ու իր մարմինը քարերով կը ճեղքռտէր։
քանզի հանապազ զցայգ եւ զցերեկ ի գերեզմանս եւ ի լերինս աղաղակէր, եւ կոծէր զանձն իւր քարամբք:

5:5: քանզի հանապազ զցա՛յգ եւ զցերե՛կ ՚ի գերեզմանս եւ ՚ի լերինս աղաղակէր, եւ կոծէր զանձն իւր քարամբք[649]։
[649] Ոմանք. Զցայգ եւ զցերեակ։
5 որովհետեւ միշտ, գիշեր ու ցերեկ, գերեզմաններում եւ լեռներում, աղաղակում էր եւ ինքն իրեն քարերով ծեծում
5 Միշտ գիշեր ու ցորեկ գերեզմաններուն ու լեռներուն մէջ* կը կանչվռտէր ու իր մարմինը քարերով կը ճեղքռտէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: всегда, ночью и днем, в горах и гробах, кричал он и бился о камни;
5:5  καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.
5:5. καὶ (And) διὰ (through) παντὸς (of-all) νυκτὸς (of-a-night) καὶ (and) ἡμέρας (of-a-day) ἐν (in) τοῖς (unto-the-ones) μνήμασιν (unto-memoryings-to) καὶ (and) ἐν (in) τοῖς (unto-the-ones) ὄρεσιν (unto-juts) ἦν (it-was) κράζων (clamoring-to) καὶ (and) κατακόπτων (felling-down) ἑαυτὸν (to-self) λίθοις. (unto-stones)
5:5. et semper nocte ac die in monumentis et in montibus erat clamans et concidens se lapidibusAnd he was always day and night in the monuments and in the mountains, crying and cutting himself with stones.
5. And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.
5:5. And he was always, day and night, among the tombs, or in the mountains, crying out and cutting himself with stones.
5:5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones:

5: всегда, ночью и днем, в горах и гробах, кричал он и бился о камни;
5:5  καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.
5:5. et semper nocte ac die in monumentis et in montibus erat clamans et concidens se lapidibus
And he was always day and night in the monuments and in the mountains, crying and cutting himself with stones.
5:5. And he was always, day and night, among the tombs, or in the mountains, crying out and cutting himself with stones.
5:5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Бился о камни... точнее: он цеплялся за камни, и они падали на него, когда он обрывался и падал со скалы (katakoptein).
Adam Clarke: Commentary on the Bible - 1831
5:5: Crying and cutting himself with stones - In this person's case we see a specimen of what Satan could do in all the wicked, if God should permit him; but even the devil himself has his chain; and he who often binds others, is always bound himself.
Albert Barnes: Notes on the Bible - 1834
5:5
Cutting himself with stones - These are all marks of a madman - a man bereft of reason, a wretched outcast, strong and dangerous. The inspired penman says that this madness was caused by an unclean spirit, or by his being under the influence of a devil. That this account is not irrational, see the notes at Mat 4:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: crying: Kg1 18:28; Job 2:7, Job 2:8; Joh 8:44
John Gill
5:5 And always night and day, he was in the mountains,.... And this being in an Heathen country, would have rendered him an unclean person, if he had not been possessed with an unclean spirit; for so runs one of the Jewish canons (s):
"he that walks in an Heathen land, on mountains and rocks, is unclean.''
And in the tombs: which very likely were on the mountains, and cut out of them, it being usual to cut their sepulchres out of rocks:
crying, and cutting himself with stones; with sharp pieces of stone, which he picked up among the broken tombstones, or from off the mountains, where he was night and day; and besides taking up stones with his hands, and cutting himself with them, he might cut his feet with the sharp stones of the mountains, in which he ran about; these mountains were those, that encompassed the sea of Tiberias; for of it is , "that the mountains surround it" (t): for the place where this man was, was near the sea of Tiberias, over which Christ was just now come; and soon as he arrived on shore, he met him, and found him in this condition. This man was a lively emblem of a man in a state of nature and unregeneracy: he had "an unclean spirit", as every natural man has; his soul or spirit is defiled with sin, particularly his mind and conscience: this pollution is natural to him; he brings it into the world with him; it is very universal, it has spread itself over all the powers and faculties of his soul, and is what he cannot cleanse himself from: "who can say I have made my heart clean, I am pure from my sin?" Prov 20:9. Nothing that he can do, or can be done for him by a mere creature, can free him from it: nothing but the blood of Christ, and that cleanses from all sin: this man, through the possession of Satan, was a madman, and exceeding fierce and furious: there is a spirit of madness in all unregenerate men; they are exceeding mad against God, and Christ, and the saints, as Saul was before conversion, Acts 26:9. For who but madmen would stretch out their hands against God, strengthen themselves against the Almighty, run upon him, even on his neck, and upon the thick bosses of his bucklers? Job 15:25. Who but such would oppose themselves to the Son of God, or do despight to the Spirit of grace, who are equal in power and glory with God the Father? or kick against the pricks, by persecuting the members of Christ? Who but men out of their senses, would seek to ruin and destroy themselves, both soul and body? This man was altogether under the power and influence of Satan, and had a legion of devils within him. Satan is in every unconverted man, in every child of disobedience; and works effectually in him, and leads him captive at his will: and he has besides a swarm of fleshly lusts in him, which have the government over him. This man had his dwelling among the tombs, where the dead lay: so unregenerate men dwell among dead sinners, they have their conversation among the men of the world, who are dead in trespasses and sins, and according to the course of it: and as this man could not be bound with chains and fetters, but these were broke asunder by him; so wicked men are not to be bound, restrained, and governed, by the laws, commands, and ordinances of God; they despise them, break through them, and cannot be subject to them, their language is, "let us break their bands asunder, and cast away their cords from us", Ps 2:3. And as no man could tame this man, so it is not in the power of men, by the force of moral persuasion, by all the arguments, expostulations, exhortations, promises, or threatenings, they can make use of, to influence the carnal minds of men, or make any real change in them: or bring them into a subjection to the law of God, or Gospel of Christ, and remove from them the spirit of madness, and opposition to all that is good: and to say no more; as this man was mischievous to himself, and cut himself with stones, so carnal men are the worst enemies to themselves; they cut and wound themselves with their sins, though, like the madman, they are not sensible of it; and if grace prevent not, will destroy themselves, both soul and body, with their transgressions.
(s) Misn Oholot, c. 19. sect. 6. (t) T. Hieros. Erubin, fol. 25. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones--Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.
5:65:6: Իբրեւ ետես զՅիսուս ՚ի հեռաստանէ, ընթացաւ եւ երկի՛ր եպագ նմա։
6 Երբ նա Յիսուսին հեռուից տեսաւ, առաջ վազեց ու երկրպագեց նրան
6 Երբ հեռուէն Յիսուսը տեսաւ, վազեց ու երկրպագութիւն ըրաւ անոր
Իբրեւ ետես զՅիսուս ի հեռաստանէ, ընթացաւ եւ երկիր եպագ նմա:

5:6: Իբրեւ ետես զՅիսուս ՚ի հեռաստանէ, ընթացաւ եւ երկի՛ր եպագ նմա։
6 Երբ նա Յիսուսին հեռուից տեսաւ, առաջ վազեց ու երկրպագեց նրան
6 Երբ հեռուէն Յիսուսը տեսաւ, վազեց ու երկրպագութիւն ըրաւ անոր
zohrab-1805▾ eastern-1994▾ western am▾
5:66: увидев же Иисуса издалека, прибежал и поклонился Ему,
5:6  καὶ ἰδὼν τὸν ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτῶ,
5:6. καὶ (And) ἰδὼν (having-had-seen) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἀπὸ (off) μακρόθεν (from-long,"ἔδραμεν (it-had-circuited) καὶ (and) προσεκύνησεν (it-kissed-toward-unto) αὐτόν, (to-it,"
5:6. videns autem Iesum a longe cucurrit et adoravit eumAnd seeing Jesus afar off, he ran and adored him.
6. And when he saw Jesus from afar, he ran and worshipped him;
5:6. And seeing Jesus from afar, he ran and adored him.
5:6. But when he saw Jesus afar off, he ran and worshipped him,
But when he saw Jesus afar off, he ran and worshipped him:

6: увидев же Иисуса издалека, прибежал и поклонился Ему,
5:6  καὶ ἰδὼν τὸν ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτῶ,
5:6. videns autem Iesum a longe cucurrit et adoravit eum
And seeing Jesus afar off, he ran and adored him.
5:6. And seeing Jesus from afar, he ran and adored him.
5:6. But when he saw Jesus afar off, he ran and worshipped him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8 Конечно, не сам бесноватый, а владевшие им злые духи заставляют его бежать к Христу и просить Его оставить их в покое. Они понимают, кто теперь пред ними. Они заклинают Христа Богом, - признавая Его Сыном Бога Всевышнего, - чтобы Он не проявил над ними на этот раз Своего всемогущества. Что же касается мучения, какое они имеют в виду, то под ним можно разуметь адские мучения, какие терпят все обитатели ада (ср. Лк XVI, 23; Откр IX, 5, 14, 11 и др. ). Так понимается это мучение и в Ев. Матфея, где злой дух прибавляет выражение: прежде времени (VIII, 23). - Ибо Иисус сказал ему... Этими словами ев. Марк хочет сказать не то, что Христос обратился к бесноватому раньше, чем тот к Иисусу. Если бы дело происходило таким образом, то евангелист, конечно, раньше привел бы обращение Христа, а потом уже обращение ко Христу бесноватого (ср. I, 25). Союз "ибо" скорее дает понять, что бес, находившийся в бесноватом, еще раньше, чем вступил в разговор со Христом, уже хорошо знал, чего ему нужно ждать от Христа. И его ожидания сбылись, - ибо...
Adam Clarke: Commentary on the Bible - 1831
5:6: Worshipped him - Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!
Albert Barnes: Notes on the Bible - 1834
5:6
Worshipped him - Bowed down before him; rendered him homage. This was an acknowledgment of his power, and of his control over fallen spirits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: he ran: Psa 66:3 *marg. Psa 72:9; Luk 4:41; Act 16:17; Jam 2:19
John Gill
5:6 But when he saw Jesus afar off,.... For it seems the tombs among which this man dwelt, were at some distance from the sea shore: wherefore when it is said, Mk 5:2, that this man met Jesus, as soon as he came out of the ship: the meaning that he then came forth to meet him, as he might do upon sight of persons landing afar off; though he might not know then, who Jesus was: but coming nearer, and perceiving who he was, such was the power of Christ over the devils in him, that though sore against their wills, they obliged him to move on speedily towards him; so that
he ran and worshipped him: he made all imaginable haste to him; and when he came up to him, fell down at his feet before him, acknowledging his superiority and power, whom no chains nor fetters could bind, nor any man tame; nor durst any man pass that way, for fear of him: and yet, upon sight of Christ, without a word spoken to him, he runs and prostrates himself before him. This is an instance of the superiority of Christ over the devils, who knowing who he is, are filled with horror at him, fall down before him, and in their way do homage to him; though it is impossible they should be spiritual worshippers of him: unless this is rather to be understood of the man himself, who, at the sight of Christ, might have his senses for the present restored, and a knowledge of Christ given: to whom he ran speedily, and threw himself at his feet, hoping for relief from him: however, it may be an emblem of a poor awakened sinner, having a distant sight of Christ, who, upon it, makes haste unto him, and prostrates itself before him, believing he is able, if willing, to save him from the power of Satan, the evil of sin, and from eternal ruin and damnation.
Robert Jamieson, A. R. Fausset and David Brown
5:6 But when he saw Jesus afar off, he ran and worshipped him--not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.
5:75:7: Աղաղակեաց ՚ի ձայն մեծ՝ եւ ասէ. Զի՞ կայ՝ ի՛մ եւ քո՛՝ Յիսուս Որդի Աստուծոյ Բարձրելոյ. երդմնեցուցանե՛մ զքեզ յԱստուած, մի՛ տանջեր զիս[650]։ [650] Յոմանս պակասի. Որդի Աստուծոյ Բարձրե՛՛։
7 բարձրաձայն աղաղակեց եւ ասաց. «Ի՞նչ ես ուզում ինձնից, Յիսո՛ւս, բարձրեալ Աստծո՛ւ Որդի: Երդուեցնում եմ քեզ Աստուծով, ինձ մի՛ տանջիր»
7 Եւ մեծ ձայնով մը աղաղակեց ու ըսաւ. «Դուն ինծի հետ ի՞նչ բան ունիս, Յիսո՛ւս, Որդի Բարձրեալ Աստուծոյ, քեզ Աստուծմով կ’երդմնցնեմ, զիս մի՛ տանջեր»։
Աղաղակեաց ի ձայն մեծ եւ ասէ. Զի՞ կայ իմ եւ քո, Յիսուս, Որդի Աստուծոյ Բարձրելոյ, երդմնեցուցանեմ զքեզ յԱստուած, մի՛ տանջեր զիս:

5:7: Աղաղակեաց ՚ի ձայն մեծ՝ եւ ասէ. Զի՞ կայ՝ ի՛մ եւ քո՛՝ Յիսուս Որդի Աստուծոյ Բարձրելոյ. երդմնեցուցանե՛մ զքեզ յԱստուած, մի՛ տանջեր զիս[650]։
[650] Յոմանս պակասի. Որդի Աստուծոյ Բարձրե՛՛։
7 բարձրաձայն աղաղակեց եւ ասաց. «Ի՞նչ ես ուզում ինձնից, Յիսո՛ւս, բարձրեալ Աստծո՛ւ Որդի: Երդուեցնում եմ քեզ Աստուծով, ինձ մի՛ տանջիր»
7 Եւ մեծ ձայնով մը աղաղակեց ու ըսաւ. «Դուն ինծի հետ ի՞նչ բան ունիս, Յիսո՛ւս, Որդի Բարձրեալ Աստուծոյ, քեզ Աստուծմով կ’երդմնցնեմ, զիս մի՛ տանջեր»։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: и, вскричав громким голосом, сказал: что Тебе до меня, Иисус, Сын Бога Всевышнего? заклинаю Тебя Богом, не мучь меня!
5:7  καὶ κράξας φωνῇ μεγάλῃ λέγει, τί ἐμοὶ καὶ σοί, ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς.
5:7. καὶ (and) κράξας (having-clamored-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) λέγει (it-fortheth,"Τί (What-one) ἐμοὶ (unto-ME) καὶ (and) σοί, (unto-THEE,"Ἰησοῦ (Iesous) υἱὲ (Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ὑψίστου; (of-most-over?"ὁρκίζω (I-fencee-to) σε (to-thee) τὸν (to-the-one) θεόν, (to-a-Deity,"μή (lest) με (to-me) βασανίσῃς. (thou-might-have-abraded-to)
5:7. et clamans voce magna dicit quid mihi et tibi Iesu Fili Dei summi adiuro te per Deum ne me torqueasAnd crying with a loud voice, he said: What have I to do with thee, Jesus the Son of the most high God? I adjure thee by God that thou torment me not.
7. and crying out with a loud voice, he saith, What have I to do with thee, Jesus, thou Son of the Most High God? I adjure thee by God, torment me not.
5:7. And crying out with a loud voice, he said: “What am I to you, Jesus, the Son of the Most High God? I beseech you by God, that you not torment me.”
5:7. And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I adjure thee by God, that thou torment me not.
And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I adjure thee by God, that thou torment me not:

7: и, вскричав громким голосом, сказал: что Тебе до меня, Иисус, Сын Бога Всевышнего? заклинаю Тебя Богом, не мучь меня!
5:7  καὶ κράξας φωνῇ μεγάλῃ λέγει, τί ἐμοὶ καὶ σοί, ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς.
5:7. et clamans voce magna dicit quid mihi et tibi Iesu Fili Dei summi adiuro te per Deum ne me torqueas
And crying with a loud voice, he said: What have I to do with thee, Jesus the Son of the most high God? I adjure thee by God that thou torment me not.
5:7. And crying out with a loud voice, he said: “What am I to you, Jesus, the Son of the Most High God? I beseech you by God, that you not torment me.”
5:7. And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I adjure thee by God, that thou torment me not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:7: What have I to do with thee - Or, What is it to thee and me, or why dost thou trouble thyself with me? See on Mar 1:24 (note), and Mat 8:29 (note), where the idiom and meaning are explained.
Jesus - This is omitted by four MSS., and by several in Luk 8:28, and by many of the first authority in Mat 8:29 (note). See the note on this latter place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: What: Mar 1:24; Hos 14:8; Mat 8:29; Luk 4:34
Son: Mar 3:11, Mar 14:61; Mat 16:16; Joh 20:31; Act 8:37, Act 16:17
I adjure: Kg1 22:16; Mat 26:63; Act 19:13
that: Gen 3:15; Mat 8:29; Luk 8:28; Rom 16:20; Heb 2:14; Pe2 2:4; Jo1 3:8; Jde 1:6; Rev 12:12, Rev 20:1-3
Geneva 1599
5:7 And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I (c) adjure thee by God, that thou torment me not.
(c) That is, assure me by an oath that you will not vex me.
John Gill
5:7 And cried with a loud voice,.... The man possessed with the devil; or the devil in him, making use of his voice, expressing great fear, dread, and horror, at the appearance of Christ in these parts:
and said, what have I to do with thee, Jesus, thou Son of the most high God? The devils in the man, own the being of a God, and his supreme government over all, under the title of the Most High. The word here used, answers to the Hebrew word, "Elion", a name of God known to the ancient Canaanites: hence Melchizedek, a Canaanitish king, is called the priest of the most high God, Gen 14:18. And among the Phoenicians, he is called Elion, which a Phoenician writer (u) says, signifies "the Most High"; and hence in Plautus (w), he goes by the name of Alon, which is the same word a little differently pronounced; and by the same name he might be known among other neighbouring nations of the Jews, and by the Gadarenes; and the devil now being in a Gadarene, makes use of, this name. Devils believe there is one God, and tremble at him; and they confess that Jesus of Nazareth, who was born of the virgin, according to the human nature, is the Son of God, according to his divine nature: and whereas they had no interest in him, as a Saviour, they desired they might have nothing to do with him as God; and since they had no share in the blessings of his grace, they beg they might not feel the power of his hand. Truly they choose not to have any thing to do with God himself; they have cast off allegiance to him, and rebelled against him; and have left their estate, and departed from him; and still less do they care to have any thing to do with his Son: and indeed it seems as if it was the decree and counsel of God, made known unto them, that the Son of God should assume human nature, and in it be the head over principalities and powers, as well as men, which gave umbrage to them: upon which they apostatized from God, being unwilling to be under subjection to the man Christ Jesus; though whether they will or not, they are obliged unto it: for though they desire to have nothing to do with Christ, yet Christ has something to do with them; he had when he was here on earth, and when he hung upon the cross, and will have when he comes again to judge both quick and dead: they might be glad, one would think, to have to do with him as a Redeemer; but this they are not, their sin being the same with that against the Holy Ghost: they are malicious, obstinate, and inflexible, they cannot repent; and there is no pardon, nor was there any provided for them; they were passed by in the counsel and purposes of God's grace, and were not taken notice of in the covenant of grace: Christ took not on him their nature, but the nature of men; yea he came to destroy them, and their works; so that indeed they had nothing to do with him as a Saviour, though he had something to do with them as a judge, and which they dreaded: however, they own, and acknowledge him to be the Son of the most high God; they know and confess as much of him, and more too, than some that call themselves Christians, and hope to be saved by Christ; and yet at the same time own, they had nothing to do with him. Men may know much of Christ notionally; may know, and confess him to be God, to be the Son of God, in the highest and true sense of the phrase; to be the Messiah, to have been incarnate, to have suffered, died, and risen again: to be ascended to heaven, from whence he will come again; and yet have no more to do with him, or have no more interest in him, than the devils themselves; and will, at the last day, be bid to depart from him.
I adjure thee by God, that thou torment me not: not that he required an oath of Christ, that he would swear to him by the living God, that he would not distress him; but he most earnestly and importunately entreated and beseeched him, in the name of God; see Lk 8:28, that he would not dispossess him from the man, and send him out of that country, to his own place, to his chains and prison; but suffer him either to lodge in the man, or walk about seeking, as a roaring lion, his prey: for it is torment to a devil to be cast out of a man, or to have his power curtailed, or to be confined in the bottomless pit, from doing hurt to men: See Gill on Mt 8:29.
(u) Sanchoniatho in Philo Bybl. apud Euseb. prepar. Evangel. l. 1. c. 10. p. 36. (w) In Poenulo.
Robert Jamieson, A. R. Fausset and David Brown
5:7 What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not--or, as in Mt 8:29, "Art Thou come to torment us before the time?" (See on Mk 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jas 2:19).
5:85:8: Քանզի ասէր ցնա. Ե՛լ ա՛յսդ պիղծ ՚ի մարդոյ այտի։
8 քանի որ Յիսուս նրան ասում էր. «Պի՛ղծ ոգի, դո՛ւրս ելիր այդ մարդուց»
8 Քանզի կ’ըսէր անոր. «Պի՛ղծ ոգի, ելիր այդ մարդէն»։
Քանզի ասէր ցնա. Ել, այսդ պիղծ, ի մարդոյ այտի:

5:8: Քանզի ասէր ցնա. Ե՛լ ա՛յսդ պիղծ ՚ի մարդոյ այտի։
8 քանի որ Յիսուս նրան ասում էր. «Պի՛ղծ ոգի, դո՛ւրս ելիր այդ մարդուց»
8 Քանզի կ’ըսէր անոր. «Պի՛ղծ ոգի, ելիր այդ մարդէն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Ибо [Иисус] сказал ему: выйди, дух нечистый, из сего человека.
5:8  ἔλεγεν γὰρ αὐτῶ, ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου.
5:8. ἔλεγεν (it-was-forthing) γὰρ (therefore) αὐτῷ (unto-it,"Ἔξελθε (Thou-should-have-had-came-out,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἀκάθαρτον (un-cleansable,"ἐκ (out) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
5:8. dicebat enim illi exi spiritus inmunde ab homineFor he said unto him: Go out of the man, thou unclean spirit.
8. For he said unto him, Come forth, thou unclean spirit, out of the man.
5:8. For he said to him, “Depart from the man, you unclean spirit.”
5:8. For he said unto him, Come out of the man, [thou] unclean spirit.
For he said unto him, Come out of the man, [thou] unclean spirit:

8: Ибо [Иисус] сказал ему: выйди, дух нечистый, из сего человека.
5:8  ἔλεγεν γὰρ αὐτῶ, ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου.
5:8. dicebat enim illi exi spiritus inmunde ab homine
For he said unto him: Go out of the man, thou unclean spirit.
5:8. For he said to him, “Depart from the man, you unclean spirit.”
5:8. For he said unto him, Come out of the man, [thou] unclean spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Mar 1:25, Mar 9:25, Mar 9:26; Act 16:18
John Gill
5:8 For he said unto him,.... Or he had said unto him, as soon as he came up to him, and fell before him; even before he had confessed, and adjured him; and which indeed drew out the confession from him, that he was superior to him, and therefore became his supplicant:
come out of the man, thou unclean spirit; which was said with so much authority and power, that there was no withstanding it: the devil knew he was not a match for him; that he must, at his command, quit his possession, and therefore fell to confession and entreaty. Christ will not dwell where Satan does; when therefore he is about to take up his residence in the hearts of any, he outs with Satan; he binds the strong man armed, and dispossesses him; he causes the spirit of uncleanness to depart; he sanctifies the heart by his grace and Spirit, and so makes it a proper habitation for him to dwell in by faith; and this is done by mighty power: a man cannot deliver himself out of the hands of Satan, or cause him to quit his hold of him, or the unclean spirit to depart; nor can he sanctify and cleanse himself, and make himself meet for the master's use: this is all owing to efficacious grace.
Robert Jamieson, A. R. Fausset and David Brown
5:8 For he said unto him--that is, before the unclean spirit cried out.
Come out of the man, unclean spirit!--Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.
5:95:9: Եւ հարցանէր ցնա՝ թէ զի՞նչ անուն է քո։ Եւ ասէր ցնա. Լէգէո՛վն է անուն իմ, քանզի բազումք եմք[651]։ [651] Ոմանք. Եւ հարցանէր զնա... եւ նա ասէր, ցնա. Լէգէովն անուն է իմ։
9 Եւ նրան հարցրեց. «Անունդ ի՞նչ է»: Եւ նա ասաց նրան. «Իմ անունը Լեգէոն է, քանի որ բազում ենք»
9 Յիսուս անոր հարցուց. «Անունդ ի՞նչ է»։ Ան ալ ըսաւ. «Իմ անունս Լեգէոն է, վասն զի շատուոր ենք»։
Եւ հարցանէր ցնա թէ` Զի՞նչ անուն է քո: Եւ ասէ ցնա. Լէգէովն անուն է իմ, քանզի բազումք եմք:

5:9: Եւ հարցանէր ցնա՝ թէ զի՞նչ անուն է քո։ Եւ ասէր ցնա. Լէգէո՛վն է անուն իմ, քանզի բազումք եմք[651]։
[651] Ոմանք. Եւ հարցանէր զնա... եւ նա ասէր, ցնա. Լէգէովն անուն է իմ։
9 Եւ նրան հարցրեց. «Անունդ ի՞նչ է»: Եւ նա ասաց նրան. «Իմ անունը Լեգէոն է, քանի որ բազում ենք»
9 Յիսուս անոր հարցուց. «Անունդ ի՞նչ է»։ Ան ալ ըսաւ. «Իմ անունս Լեգէոն է, վասն զի շատուոր ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: И спросил его: как тебе имя? И он сказал в ответ: легион имя мне, потому что нас много.
5:9  καὶ ἐπηρώτα αὐτόν, τί ὄνομά σοι; καὶ λέγει αὐτῶ, λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν.
5:9. καὶ (And) ἐπηρώτα (it-was-upon-entreating-unto) αὐτόν (to-it,"Τί (What-one) ὄνομά (a-name) σοι; (unto-thee?"καὶ (And) λέγει (it-fortheth) αὐτῷ (unto-it,"Λεγιὼν (A-Legion) ὄνομά (a-name) μοι, (unto-me) ὅτι (to-which-a-one) πολλοί ( much ) ἐσμεν: (we-be)
5:9. et interrogabat eum quod tibi nomen est et dicit ei Legio nomen mihi est quia multi sumusAnd he asked him: What is thy name? And he saith to him: My name is Legion, for we are many.
9. And he asked him, What is thy name? And he saith unto him, My name is Legion; for we are many.
5:9. And he questioned him: “What is your name?” And he said to him, “My name is Legion, for we are many.”
5:9. And he asked him, What [is] thy name? And he answered, saying, My name [is] Legion: for we are many.
And he asked him, What [is] thy name? And he answered, saying, My name [is] Legion: for we are many:

9: И спросил его: как тебе имя? И он сказал в ответ: легион имя мне, потому что нас много.
5:9  καὶ ἐπηρώτα αὐτόν, τί ὄνομά σοι; καὶ λέγει αὐτῶ, λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν.
5:9. et interrogabat eum quod tibi nomen est et dicit ei Legio nomen mihi est quia multi sumus
And he asked him: What is thy name? And he saith to him: My name is Legion, for we are many.
5:9. And he questioned him: “What is your name?” And he said to him, “My name is Legion, for we are many.”
5:9. And he asked him, What [is] thy name? And he answered, saying, My name [is] Legion: for we are many.
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
9 Господь вступает в разговор с бесом для того, чтобы внушить прежде всего самому бесноватому убеждение в том, что в нем преобладает злая сила, а затем также и для того, чтобы разъяснить дело ученикам. - И Они сказали... Говорил один бес за многих. Говорил, пользуясь даром речи бесноватого, который не мог не исполнять воли беса. - Легион - Мф XXVI, 53.
Adam Clarke: Commentary on the Bible - 1831
5:9: Legion: for we are many - Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his countrymen." And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evangelist gives these as this madman's words, and it was necessary that, as a faithful historian, he should mention these circumstances." But this objection is destroyed by the parallel place in Luke, Luk 8:30, where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.
Albert Barnes: Notes on the Bible - 1834
5:9
My name is Legion - See the notes at Mat 8:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: What: Luk 8:30, Luk 11:21-26
Legion: Mat 12:45, Mat 26:53
John Gill
5:9 And he asked him, what is thy name?.... Which question Christ put, not for his own sake; for he was not ignorant of his name, nor of the number of the unclean spirits which were in the man; but partly, that it might be known what a miserable condition this poor man was in, being infested, and vexed with such a large company of devils; and partly, that his own pity and power in delivering him, might be more manifest;
and he answered, saying, my name is Legion: the Syriac version renders it, "our name is Legion"; the reason of which name is given,
for we are many: as a Roman legion did consist of many, though its number was not always alike: in the time of Romulus, a legion consisted of three thousand foot, and three hundred horse; afterwards, when the city was, increased, of six thousand foot, and six hundred horse; sometimes it was six thousand and two hundred foot, and three hundred horse; sometimes four thousand foot, and three hundred horse; sometimes five thousand foot, and three hundred horse (x). Some make a legion to consist of six thousand six hundred sixty six; and others make it much larger, even twelve thousand five hundred: however, the number in a legion was many; hence the word is retained among the Jews, and is used for a large number, either of persons or things; as, , "a legion of olives" (y): that is, a large number of them; though sometimes it is used of a single person, who has others under him, as the general of an army: thus it is said (z) that one man should say to another,
"from whence art thou? he replies, from such a "legion" am I;--the man went to the legion--the legion heard, and was afraid--the man said, woe unto me! now will the legion slay me--the legion heard, &c.''
And again (a),
"a certain legion asked R. Abba, is it not written, &c.''
Once more (b),
"Lo! such a legion shall go with thee, to keep thee, &c.''
Upon which the gloss is, , "the general of an army"; so called, because he had a legion, or a large number of soldiers under his command: and just so this unclean spirit is called by this name, because he had a great many more with him, and under him, in that man; sometimes it is only used of a single person himself, as of a king's servant sent into a foreign country, to collect his (c) tax: a legion was reckoned by the Jews unclean and defiled, whatsoever place they entered into (d); how much more unclean must this man be, that had a legion of unclean spirits in him! From hence it appears, that the devils are very numerous; for if there was a legion of them in one man, how many must there be in all the children of disobedience, to maintain their ground, and support their interest among them? As there is an innumerable company of holy angels to encamp about the saints, and do them all the service they can, and axe appointed to; so there is undoubtedly an innumerable company of devils, who do all the hurt they can, or are permitted to do, unto the sons of men: hence they are expressed by words, which signify number as well as power; as principalities and powers, the rulers of the darkness of this world, spiritual wickedness in high places, the power or posse of the air, the angels of Satan, the angels that sinned and left their habitations, &c. As also that they are in a body, and in the form of an army; with a general at the head of them, the prince of devils, and king of the bottomless pit: there are whole squadrons and regiments of them, yea, even legions; which are formed in battle array, and make war against Christ, the seed of the woman; as they did when he was in the garden, and hung upon the cross, which was the hour and power of darkness; and against his members; as they did in Rome pagan against the Christian church, and in Rome papal, against the same, Rev_ 12:7, and what a mercy it is for the saints, that besides twelve legions of good angels and more, which are ready to assist and protect them, they have God on their side, and therefore it signifies not who is against them; and they have Christ with them, who has spoiled principalities and powers; and greater is the Holy Spirit that is in them, than he that is in the world.
(x) Alexander ab Alex. Genial. Dier. l. 1. c. 5. Liv. Hist. l. 8. c. 8. (y) Bereshit Rabba, sect. 20. fol. 17. 4. (z) Zohar in Gen. fol. 96. 4. & Ivare Binah in ib. (a) Ib. in Exod. fol. 50. 2. (b) Zohar in Exod. fol. 51. 4. (c) Vajikra Rabba, sect. 30. fol. 170. 4. & Mattanot Cehuna in ib. (d) T. Bab. Cholin, fol. 123. 1.
John Wesley
5:9 My name is Legion! for we are many - But all these seem to have been under one commander, who accordingly speaks all along, both for them and himself.
Robert Jamieson, A. R. Fausset and David Brown
5:9 And he asked him, What is thy name?--The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.
And he answered, saying, My name is Legion: for we are many--or, as in Luke (Lk 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number--large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.
5:105:10: Եւ աղաչէին զնա յոյժ, զի մի՛ առաքեսցէ զնոսա արտաքս քան զաշխարհն[652]։ [652] Ոմանք. Եւ աղաչեցին զնա յոյժ։
10 Իսկ պիղծ ոգիները սաստիկ աղաչում էին նրան, որ այդ շրջանից դուրս չուղարկի իրենց
10 Եւ շատ կ’աղաչէին* անոր՝ որ զիրենք այն երկրէն դուրս չղրկէ։
Եւ աղաչէին զնա յոյժ, զի մի՛ առաքեսցէ զնոսա արտաքս քան զաշխարհն:

5:10: Եւ աղաչէին զնա յոյժ, զի մի՛ առաքեսցէ զնոսա արտաքս քան զաշխարհն[652]։
[652] Ոմանք. Եւ աղաչեցին զնա յոյժ։
10 Իսկ պիղծ ոգիները սաստիկ աղաչում էին նրան, որ այդ շրջանից դուրս չուղարկի իրենց
10 Եւ շատ կ’աղաչէին* անոր՝ որ զիրենք այն երկրէն դուրս չղրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: И много просили Его, чтобы не высылал их вон из страны той.
5:10  καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
5:10. καὶ (and) παρεκάλει (it-was-calling-beside-unto) αὐτὸν (to-it) πολλὰ ( to-much ) ἵνα (so) μὴ (lest) αὐτὰ (to-them) ἀποστείλῃ (it-might-have-set-off) ἔξω (out-unto-which) τῆς (of-the-one) χώρας. (of-a-space)
5:10. et deprecabatur eum multum ne se expelleret extra regionemAnd he besought him much, that he would not drive him away out of the country.
10. And he besought him much that he would not send them away out of the country.
5:10. And he entreated him greatly, so that he would not expel him from the region.
5:10. And he besought him much that he would not send them away out of the country.
And he besought him much that he would not send them away out of the country:

10: И много просили Его, чтобы не высылал их вон из страны той.
5:10  καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
5:10. et deprecabatur eum multum ne se expelleret extra regionem
And he besought him much, that he would not drive him away out of the country.
5:10. And he entreated him greatly, so that he would not expel him from the region.
5:10. And he besought him much that he would not send them away out of the country.
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
10 Бесы не желают удаляться из этой страны, которая, очевидно, нравилась им как населенная, главным образом, язычниками.
Adam Clarke: Commentary on the Bible - 1831
5:10: Out of the country - Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on Mar 5:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: Mar 5:13, Mar 3:22
Geneva 1599
5:10 And he (d) besought him much that he would not send them away out of the country.
(d) The demon that was the spokesperson of the many.
John Gill
5:10 And he besought him much,.... The devil that was at the head of this legion, who had the rest under his command, he, in their name, and on their behalf, entreated Jesus with great earnestness. This shows the authority Christ has over the devils, and their subjection to him; they are not only obliged to quit their former possession, when he gives orders, but they cannot go any where else, or where they would, without his leave: though the man they were in could not be bound and held with chains and fetters of iron, through the great strength they put forth in him; yet these themselves are bound and held in chains, and cannot move without Christ's permission, or as he is pleased to lengthen out the chain unto them: and though they are no humble supplicants to him for grace and mercy, yet they are, that they may continue where they are; or be suffered to be somewhere else, to do mischief to the souls and bodies of men: and though they are such proud spirits, they be, they are very willing to humble themselves and in the most submissive and pressing manner ask a favour, even of him whom they hate, when they have an end to answer by doing injury to others; and in this, as well as in many other things, they are imitated by them who are truly called the children of the devil, and do the lusts of him their father.
That he would not send them away out of the country; that if he did think fit to dispossess them from that man, that however he would permit them to stay in that country, and not drive them wholly from thence; and which they might be the more desirous of, because it was an Heathen country, inhabited by the blind Gentiles, that knew not God, or apostate Jews, or both; among whom their power and authority were very great; and where they had long been, and had had a large experience of the tempers and dispositions of men, and knew how to bait their temptations with success.
Robert Jamieson, A. R. Fausset and David Brown
5:10 And he besought him much that he would not send them away out of the country--The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mk 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mk 5:12) will make that clear enough.
5:115:11: Եւ ա՛նդ էր առ լերամբն՝ երամա՛կ մի խոզաց արօտական մեծ[653]։ [653] Ոմանք. Խոզից արօտա՛՛։
11 Եւ այնտեղ, լերան լանջին, խոզերի մի մեծ երամակ կար, որ արածում էր
11 Հոն լերանը մօտ խոզերու մեծ երամակ մը կար՝ որ կ’արածէին։
Եւ անդ էր առ լերամբն երամակ մի խոզից արօտական մեծ:

5:11: Եւ ա՛նդ էր առ լերամբն՝ երամա՛կ մի խոզաց արօտական մեծ[653]։
[653] Ոմանք. Խոզից արօտա՛՛։
11 Եւ այնտեղ, լերան լանջին, խոզերի մի մեծ երամակ կար, որ արածում էր
11 Հոն լերանը մօտ խոզերու մեծ երամակ մը կար՝ որ կ’արածէին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Паслось же там при горе большое стадо свиней.
5:11  ἦν δὲ ἐκεῖ πρὸς τῶ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
5:11. Ἦν (It-was) δὲ (moreover) ἐκεῖ (thither) πρὸς (toward) τῷ (unto-the-one) ὄρει (unto-a-jut) ἀγέλη (a-herd) χοίρων (of-hogs) μεγάλη (great) βοσκομένη: (being-pasturaged)
5:11. erat autem ibi circa montem grex porcorum magnus pascensAnd there was there near the mountain a great herd of swine, feeding.
11. Now there was there on the mountain side a great herd of swine feeding.
5:11. And in that place, near the mountain, there was a great herd of swine, feeding.
5:11. Now there was there nigh unto the mountains a great herd of swine feeding.
Now there was there nigh unto the mountains a great herd of swine feeding:

11: Паслось же там при горе большое стадо свиней.
5:11  ἦν δὲ ἐκεῖ πρὸς τῶ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
5:11. erat autem ibi circa montem grex porcorum magnus pascens
And there was there near the mountain a great herd of swine, feeding.
5:11. And in that place, near the mountain, there was a great herd of swine, feeding.
5:11. Now there was there nigh unto the mountains a great herd of swine feeding.
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
11-13 (Ср. Мф VIII, 30-32). Ев. Марк один точно обозначает число свиней.
Adam Clarke: Commentary on the Bible - 1831
5:11: A great herd of swine - See the notes on Mat 8:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: herd: Lev 11:7, Lev 11:8; Deu 14:8; Isa 65:4, Isa 66:3; Mat 8:30; Luk 8:32
Geneva 1599
5:11 Now there was there nigh unto the (e) mountains a great herd of swine feeding.
(e) This whole country is for the most part very hilly, for the mountains of Galeed run through it.
John Gill
5:11 Now there was there, nigh unto the mountains,.... Where this man often was, Mk 5:5 according to Beza, the mountains of Galaad, which ran through that country, or the mountains that surrounded Tiberias. Some copies, as the Alexandrian copy and others, read "at", or "about the mountain", in the singular number. The Vulgate Latin and Arabic versions read, "about the mountain". The Syriac and Ethiopic, "at the mountain"; so in Lk 8:32,
a great herd of swine feeding; on one side of the mountain, or mountains; it may be called a great one, for there were about two thousand hogs in it.
Robert Jamieson, A. R. Fausset and David Brown
5:11 Now there was there, nigh unto the mountains--rather, "to the mountain," according to what is clearly the true reading. In Mt 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.
a great herd of swine feeding--There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.
5:125:12: Աղաչեցին զնա ամենայն դեւքն՝ եւ ասեն. Առաքե՛ա զմեզ ՚ի խոզսն, զի մտցո՛ւք ՚ի նոսա[654]։ [654] Ոմանք. Աղաչէին զնա ամենայն։
12 Բոլոր դեւերը աղաչեցին նրան եւ ասացին. «Մեզ խոզերի մէջ ուղարկիր, որ մտնենք նրանց մէջ»
12 Բոլոր դեւերը աղաչեցին անոր ու ըսին. «Մեզ խոզերուն ղրկէ, որպէս զի անոնց մէջ մտնենք»։
Աղաչեցին զնա ամենայն դեւքն եւ ասեն. Առաքեա զմեզ ի խոզսն, զի մտցուք ի նոսա:

5:12: Աղաչեցին զնա ամենայն դեւքն՝ եւ ասեն. Առաքե՛ա զմեզ ՚ի խոզսն, զի մտցո՛ւք ՚ի նոսա[654]։
[654] Ոմանք. Աղաչէին զնա ամենայն։
12 Բոլոր դեւերը աղաչեցին նրան եւ ասացին. «Մեզ խոզերի մէջ ուղարկիր, որ մտնենք նրանց մէջ»
12 Բոլոր դեւերը աղաչեցին անոր ու ըսին. «Մեզ խոզերուն ղրկէ, որպէս զի անոնց մէջ մտնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: И просили Его все бесы, говоря: пошли нас в свиней, чтобы нам войти в них.
5:12  καὶ παρεκάλεσαν αὐτὸν λέγοντες, πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
5:12. καὶ (And) παρεκάλεσαν (they-called-beside-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Πέμψον (Thou-should-have-dispatched) ἡμᾶς (to-us) εἰς (into) τοὺς (to-the-ones) χοίρους, (to-hogs,"ἵνα (so) εἰς (into) αὐτοὺς (to-them) εἰσέλθωμεν. (we-might-have-had-came-into)
5:12. et deprecabantur eum spiritus dicentes mitte nos in porcos ut in eos introeamusAnd the spirits besought him, saying: Send us into the swine, that we may enter into them.
12. And they besought him, saying, Send us into the swine, that we may enter into them.
5:12. And the spirits entreated him, saying: “Send us into the swine, so that we may enter into them.”
5:12. And all the devils besought him, saying, Send us into the swine, that we may enter into them.
And all the devils besought him, saying, Send us into the swine, that we may enter into them:

12: И просили Его все бесы, говоря: пошли нас в свиней, чтобы нам войти в них.
5:12  καὶ παρεκάλεσαν αὐτὸν λέγοντες, πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
5:12. et deprecabantur eum spiritus dicentes mitte nos in porcos ut in eos introeamus
And the spirits besought him, saying: Send us into the swine, that we may enter into them.
5:12. And the spirits entreated him, saying: “Send us into the swine, so that we may enter into them.”
5:12. And all the devils besought him, saying, Send us into the swine, that we may enter into them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: All the devils - Παντες, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. Οἱ δαιμονες is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Job 1:10-12, Job 2:5; Luk 22:31, Luk 22:32; Co2 2:11; Pe1 5:8
John Gill
5:12 And all the devils besought him,.... The whole legion of them, not only their chief, in the name of the rest, but all of them earnestly entreated him; they were all humble supplicants, not from love, but fear, and with a view to do mischief: though the word "all" is omitted in some copies, as it is in the Vulgate Latin, Syriac, and Persic versions; neither has the Ethiopic the word devils, but both are retained in the Arabic version:
saying, send us into the swine, that we may enter into them. The Persic version renders it, "seeing thou drivest us from the man, give leave that we may enter into the swine": which is rather a paraphrase than a version, and expresses the sense very well. They chose to be any where, rather than depart the country; and especially than to be sent into the deep, the abyss, or bottomless pit; and they chose to be sent into the swine, as being impure creatures like themselves; and no doubt with a view to destroy them, that they might satisfy themselves as much as they could with doing mischief; though not to that degree they would, nor to those persons they were desirous of; and so bring as much odium and reproach upon Christ as they could, who gave them leave. The devils are unwearied in doing mischief, they cannot rest unless they are about it; and they choose to be concerned in doing it in a lesser way, if they are not allowed to do it as largely as they would; if they are not suffered to touch the lives of men, or ruin their souls, it, is some satisfaction to them to be suffered to hurt their bodies; and if that is no longer permitted, rather than be doing nothing, they are desirous of doing injury to irrational creatures, the property of men; all which shows the malice and wickedness of these evil spirits: See Gill on Mt 8:31.
Robert Jamieson, A. R. Fausset and David Brown
5:12 And all the devils besought him, saying--"if thou cast us out" (Mt 8:31).
Send us into the swine, that we may enter into them--Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"
5:135:13: Եւ հրամայեաց նոցա։ Եւ իբրեւ ելին ա՛յսքն պիղծ՝ մտի՛ն ՚ի խոզսն, եւ դիմեա՛ց երամակն ՚ի դարէ անտի ՚ի ծովն. էին իբրեւ երկու հազարք, եւ հեղձնուին ՚ի ծովուն[655]։ [655] Ոմանք. Այսքն պիղծք... եւ էին իբրեւ... եւ հեղձնուին ՚ի ծովն։
13 Եւ նա հրամայեց նրանց: Երբ պիղծ ոգիները դուրս ելան, մտան խոզերի մէջ, եւ երամակը, թուով մօտ երկու հազար, դարաւանդից դիմեց դէպի ծովը. եւ խեղդուեցին ծովում
13 Յիսուս հրաման տուաւ անոնց։ Երբ պիղծ ոգիները ելան, խոզերուն մէջ մտան եւ երամակը գահավէժ տեղէն ծովը վազեց, երկու հազարի չափ կային, ու ծովուն մէջ խեղդուեցան։
Եւ հրամայեաց նոցա. եւ իբրեւ ելին այսքն պիղծք, մտին ի խոզսն, եւ դիմեաց երամակն ի դարէ անտի ի ծովն. էին իբրեւ երկու հազարք, եւ հեղձնուին ի ծովուն:

5:13: Եւ հրամայեաց նոցա։ Եւ իբրեւ ելին ա՛յսքն պիղծ՝ մտի՛ն ՚ի խոզսն, եւ դիմեա՛ց երամակն ՚ի դարէ անտի ՚ի ծովն. էին իբրեւ երկու հազարք, եւ հեղձնուին ՚ի ծովուն[655]։
[655] Ոմանք. Այսքն պիղծք... եւ էին իբրեւ... եւ հեղձնուին ՚ի ծովն։
13 Եւ նա հրամայեց նրանց: Երբ պիղծ ոգիները դուրս ելան, մտան խոզերի մէջ, եւ երամակը, թուով մօտ երկու հազար, դարաւանդից դիմեց դէպի ծովը. եւ խեղդուեցին ծովում
13 Յիսուս հրաման տուաւ անոնց։ Երբ պիղծ ոգիները ելան, խոզերուն մէջ մտան եւ երամակը գահավէժ տեղէն ծովը վազեց, երկու հազարի չափ կային, ու ծովուն մէջ խեղդուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Иисус тотчас позволил им. И нечистые духи, выйдя, вошли в свиней; и устремилось стадо с крутизны в море, а их было около двух тысяч; и потонули в море.
5:13  καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
5:13. καὶ (And) ἐπέτρεψεν (it-turned-upon) αὐτοῖς. (unto-them) καὶ (And) ἐξελθόντα ( having-had-came-out ,"τὰ (the-ones) πνεύματα (currentings-to) τὰ (the-ones) ἀκάθαρτα ( un-cleansable ,"εἰσῆλθον (they-had-came-into) εἰς (into) τοὺς (to-the-ones) χοίρους, (to-hogs,"καὶ (and) ὥρμησεν (it-corded-unto,"ἡ (the-one) ἀγέλη (a-herd,"κατὰ (down) τοῦ (of-the-one) κρημνοῦ (of-a-precipice) εἰς (into) τὴν (to-the-one) θάλασσαν, (to-a-sea,"ὡς (as) δισχίλιοι , ( two-thousand ,"καὶ (and) ἐπνίγοντο (they-were-being-choked) ἐν (in) τῇ (unto-the-one) θαλάσσῃ. (unto-a-sea)
5:13. et concessit eis statim Iesus et exeuntes spiritus inmundi introierunt in porcos et magno impetu grex praecipitatus est in mare ad duo milia et suffocati sunt in mareAnd Jesus immediately gave them leave. And the unclean spirits going out, entered into the swine: and the herd with great violence was carried headlong into the sea, being about two thousand, were stifled in the sea.
13. And he gave them leave. And the unclean spirits came out, and entered into the swine: and the herd rushed down the steep into the sea, about two thousand; and they were choked in the sea.
5:13. And Jesus promptly gave them permission. And the unclean spirits, departing, entered into the swine. And the herd of about two thousand rushed down with great force into the sea, and they were drowned in the sea.
5:13. And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, ( they were about two thousand;) and were choked in the sea:

13: Иисус тотчас позволил им. И нечистые духи, выйдя, вошли в свиней; и устремилось стадо с крутизны в море, а их было около двух тысяч; и потонули в море.
5:13  καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
5:13. et concessit eis statim Iesus et exeuntes spiritus inmundi introierunt in porcos et magno impetu grex praecipitatus est in mare ad duo milia et suffocati sunt in mare
And Jesus immediately gave them leave. And the unclean spirits going out, entered into the swine: and the herd with great violence was carried headlong into the sea, being about two thousand, were stifled in the sea.
5:13. And Jesus promptly gave them permission. And the unclean spirits, departing, entered into the swine. And the herd of about two thousand rushed down with great force into the sea, and they were drowned in the sea.
5:13. And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
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
5:13: Gave them leave - For επετρεψεν, DH, three others, and three copies of the Itala have επεμψεν, sent them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: gave: Kg1 22:22; Job 1:12, Job 2:6; Mat 8:32; Pe1 3:22; Rev 13:5-7, Rev 20:7
the herd: Joh 8:44; Rev 9:11
Geneva 1599
5:13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the (f) sea, (they were about two thousand;) and were choked in the sea.
(f) Strabo in the sixteenth book says that in Gadaris there is a standing pool of very polluted water, which if beasts taste, they shed their hair, nails, or hooves and horns.
John Gill
5:13 And forthwith Jesus gave them leave,.... For the reason of this See Gill on Mt 8:32.
and the unclean spirits went out; of the man, in whom they had for some time dwelt:
and entered into the herd of swine; according to the leave given them by Christ: this shows not only the existence of spirits, but their going from one to another shows that they are circumscribed by space; that they are here, and not there, or there, and not here: there is an "ubi", a somewhere, where they are; and whilst there, are not elsewhere:
and the herd ran violently down a steep place into the sea. The Syriac and Arabic versions read, "the herd ran to the rock", or "promontory", and "fell into the sea". The Ethiopic, the "herd grew mad, and was carried headlong into the sea": the sense is, that the devils having entered into them, it had a like effect on them, as on the man possessed; they ran mad, and were hurried on by the devils, to the rocks on the sea shore; where, falling down the precipice, they were all lost; and a considerable loss it was to their owners; for
they were about two thousand; a very large herd, but there were devils enought in that one man, to possess all these, and run them into the sea:
and were choked in the sea; not suffocated by the devils, but drowned in the waters of the sea, or lake, as Luke calls it; the lake of Gennesareth, or sea of Tiberias and Galilee; which, as often observed, were the same. Though some think it was not this lake or sea, but some other place of water near Gadara. Strabo says (e), that in the country of Gadara, there was a very bad laky water, of which if cattle tasted, they cast their hair, hoofs, and horns; which perhaps may be the same with what the Talmudists call (f), , "the whirlpool of Gadara"; said to be from the time of the deluge, and so called from its swallowing up every thing that came into it; but the sea of Tiberias seems rather to be the place, where this herd perished. The Jew (g) objects to the destroying this herd of swine as an unjust action, being a great injury to the owners; and seeks to blacken the character of Christ, as being concerned in it: but, as Bishop Kidder (h) well observes, it does not appear that Jesus destroyed it; it was the devils that did it: he suffered them indeed to go into it, nor did he restrain the natural power which they had; nor did he think fit to do it, nor was he obliged to it: but had he destroyed it himself, since he is Lord of all, the proprietor of all creatures, who has all under him, and at his disposal, can give and take away as he pleases, no charge of evil and injustice can be brought against him: and this should be satisfactory to a Christian, who believes him to be God over all blessed for ever; though it will not be to a Jew: let it therefore be further observed, that the owners of these swine were either Jews or Gentiles; if they were Jews, and they brought up these swine in order to eat them themselves, to destroy them was a just punishment, for their violation of the law of God, Deut 14:8. And if they brought them up to sell to others, this was contrary to their own canons; See Gill on Mt 8:30, to the rules and customs of their own country, which were made as a fence to keep off from breaking the above law; and such a practice could only proceed from an avaricious disposition, of which this was a proper rebuke: or if they were Gentiles that were the owners of them, these were idolatrous persons, worshippers of devils; and it was but a righteous thing, to suffer the devils, whom they worshipped, to do this mischief to their property, to whom they devoted themselves soul and body; and a Jew cannot well find fault with this, who believes that idolaters cannot be punished too severely: add to this, what the above learned prelate observes; this practice of the Gentiles in breeding hogs, was a temptation to the Jews to follow the same business, and even to taste of the forbidden flesh; so that to use his words, it was in truth an act of grace and favour to the Jews, to remove from them so dangerous a snare, and so bad an example: and it may be added, by suffering the devils to go into the swine, several valuable ends were answered, infinitely preferable to the herd of swine; such as evincing the truth of the dispossession; showing the greatness of the mercy to the dispossessed; the power of Christ over the devils; and making for the spread of the fame of this miracle the more; as well as giving further proof of the malignity and mischievous disposition and actions of these evil spirits; by which the inhabitants of the adjacent places might learn, how hurtful they were to them, and what a blessing it was to be rid of them: and therefore ought to have been thankful to Christ for this dispossession, notwithstanding the loss of their swine; but such an effect it had not upon them, but the reverse, as the words following show.
(e) Geograph. 1. 6. (f) T. Bab. Sanhedrin, fol. 108. 1. (g) Jacob Aben Amram, port. ver. No. 1028. apud Kidder, Demonstr. of the Messiah, par. 3. p. 51. (h) Kidder ib. p. 52.
Robert Jamieson, A. R. Fausset and David Brown
5:13 And forthwith Jesus gave them leave--In Matthew (Mt 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.
And the unclean spirits went out--of the man.
and entered into the swine: and the herd ran violently--rushed.
down a steep place--down the hanging cliff.
into the sea (they were about two thousand)--The number of them is given by this graphic Evangelist alone.
and were choked in the sea--"perished in the waters" (Mt 8:32).
5:145:14: Եւ խոզարածքն փախեա՛ն, եւ պատմեցին ՚ի քաղաքին եւ յագարակս՝ եւ ելին տեսանե՛լ զինչ իցէ որ գործեցաւն[656]։ [656] Ոմանք. ՚Ի քաղաքն եւ յագար՛՛։
14 Խոզարածները փախան եւ քաղաքում ու ագարակներում պատմեցին. եւ մարդիկ դուրս ելան տեսնելու, թէ ի՛նչ էր կատարուել
14 Խոզարածները փախան ու պատմեցին՝ քաղաքը ու ագարակները եւ մարդիկ եկան տեսնելու՝ թէ ի՛նչ է եղած։
Եւ խոզարածքն փախեան եւ պատմեցին ի քաղաքին եւ յագարակս. եւ ելին տեսանել զինչ իցէ որ գործեցաւն:

5:14: Եւ խոզարածքն փախեա՛ն, եւ պատմեցին ՚ի քաղաքին եւ յագարակս՝ եւ ելին տեսանե՛լ զինչ իցէ որ գործեցաւն[656]։
[656] Ոմանք. ՚Ի քաղաքն եւ յագար՛՛։
14 Խոզարածները փախան եւ քաղաքում ու ագարակներում պատմեցին. եւ մարդիկ դուրս ելան տեսնելու, թէ ի՛նչ էր կատարուել
14 Խոզարածները փախան ու պատմեցին՝ քաղաքը ու ագարակները եւ մարդիկ եկան տեսնելու՝ թէ ի՛նչ է եղած։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Пасущие же свиней побежали и рассказали в городе и в деревнях. И [жители] вышли посмотреть, что случилось.
5:14  καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
5:14. Καὶ (And) οἱ (the-ones) βόσκοντες ( pasturaging ) αὐτοὺς (to-them) ἔφυγον (they-had-fled) καὶ (and) ἀπήγγειλαν (they-messaged-off) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) καὶ (and) εἰς (into) τοὺς (to-the-ones) ἀγρούς: (to-fields) καὶ (and) ἦλθον (they-had-came) ἰδεῖν (to-have-had-seen) τί (to-what-one) ἐστιν (it-be) τὸ (the-one) γεγονός. (having-hath-had-come-to-become)
5:14. qui autem pascebant eos fugerunt et nuntiaverunt in civitatem et in agros et egressi sunt videre quid esset factiAnd they that fed them fled, and told it in the city and in the fields. And they went out to see what was done:
14. And they that fed them fled, and told it in the city, and in the country. And they came to see what it was that had come to pass.
5:14. Then those who pastured them fled, and they reported it in the city and in the countryside. And they all went out to see what was happening.
5:14. And they that fed the swine fled, and told [it] in the city, and in the country. And they went out to see what it was that was done.
And they that fed the swine fled, and told [it] in the city, and in the country. And they went out to see what it was that was done:

14: Пасущие же свиней побежали и рассказали в городе и в деревнях. И [жители] вышли посмотреть, что случилось.
5:14  καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
5:14. qui autem pascebant eos fugerunt et nuntiaverunt in civitatem et in agros et egressi sunt videre quid esset facti
And they that fed them fled, and told it in the city and in the fields. And they went out to see what was done:
5:14. Then those who pastured them fled, and they reported it in the city and in the countryside. And they all went out to see what was happening.
5:14. And they that fed the swine fled, and told [it] in the city, and in the country. And they went out to see what it was that was done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17 Господь, как Всемогущий, немедленно, без какого-либо колебания, соизволяет на исполнение просьбы бесов, которые показали свое бессилие найти какой-либо выход из своего положения. Что касается судьбы бесов, то этот вопрос ев. Марка, очевидно, не занимает. Он останавливается только на том впечатлении, какое чудо оказало на жителей той страны. Жители устрашились - скорее всего имея в виду то отношение, какое обнаружил Христос к их имуществу, стаду свиней, которое он послал на погибель, для того чтобы освободить (бывшего) бесноватого от всякой мысли о возможности возвращения к нему бесов. Им жалко было своих стад, и поэтому они просили Христа уйти из их страны. Очевидно, что эти люди еще не чувствовали жажды слышания слова Божия. (Ам VIII, II).
Adam Clarke: Commentary on the Bible - 1831
5:14: The swine - Instead of τους χοιρους, BCDL, three others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read αυτους, them - And they that fed Them fled. Griesbach has adopted this reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: Mat 8:33; Luk 8:34
John Gill
5:14 And they that fed the swine,.... Not the owners, but the keepers of them, the swine herds, "fled"; being astonished at the power of Christ, affrighted at the noise of the devils, and terrified at the sight and loss of the swine:
and told it in the city and country; or "in the fields": they went into the city of Gadara, and told the story of the dispossession of the devils out of the man, that had been for some time troublesome in those parts; and of their entrance into the swine, and the destruction of them: and they went into the fields, or country adjacent; they went to the "villages" thereabout, as the Syriac and Ethiopic versions render the word; or to those houses that were in the fields, scattered about, here, and there one, and where perhaps the owners of the herd lived: and they not only hasted away to the owners of the swine, to acquaint them with what had happened, in order to remove all blame from themselves, and any suspicion of negligence in them; to make it appear that it was not their fault, or owing to any carelessness of theirs the swine perished; as that they suffered them to go too near the sea side, and did not keep a good lookout, and were not, as they should have been, between them and the sea, to have prevented such an accident: this they not only did, but the affair, in all its circumstances, being such an amazing one; as the dispossession of the devils out of the man; the health, the calmness, and happy condition the dispossessed was in; the entrance of the devils into the swine; their madness, and precipitant running into the sea, and suffocation there; that they told it to every body they met with, whether in the fields belonging to Gadara, or in the city itself; which drew out a large concourse of people to see what was done to the man that had been possessed, and to the swine, and also to see the person who had done all this; and which made the miracle the more notorious; city and country rung of it: so that, as Matthew says, "the whole city came out to meet Jesus", Mt 8:34; and Luke observes, that "the whole multitude of the country of the Gadarenes round about besought him to depart", &c. Lk 8:37. So we sometimes read, in the Jewish writings, of the men, or inhabitants of the field, as opposed to the men, or inhabitants of the city, who differed both in their clothes and diet.
"The garments, , "of the children", or "inhabitants of the city", who live deliciously, and do no work, are broad, like women's; but the garments, , "of the children of the field"; such as do business in the field, are short (i):''
and so of their food, it is observed (k), that the bread, "of the men of the field", which the gloss explains by , "the children", or "inhabitants of a village", is what they put much flour into; but the bread, "of a city", which the gloss interprets of , "the children", or "inhabitants of a walled town", or "city", is what they do not put much flour into.
And they went out to see what it was that was done: that is, the inhabitants of the city of Gadara, and those that dwelt in the villages, and in lone houses in the fields, went forth to the places where the possessed man used to be, and where Jesus and he now were, and where the swine used to feed, to see with their own eyes, and satisfy themselves of the truth of the narration the swineherds gave them.
(i) Bab. Sabbat, fol. 12. 1. & Gloss. in ib. (k) T. Bab. Beracot, fol. 37. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:14 And they that fed the swine fled, and told it--"told everything, and what was befallen to the possessed of the devils" (Mt 8:33).
in the city, and in the country. And they went out to see what it was that was done--Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.
5:155:15: Գան առ Յիսուս, եւ տեսանեն զդիւահարն զի նստէր զգեցեալ եւ զգաստացեա՛լ, որ ունէր զլեգէոնն. եւ զահի՛ հարան[657]։ [657] Ոմանք. Որ ունէր զլեգէովն։
15 Եկան Յիսուսի մօտ եւ տեսան դիւահարին, որ նստել էր՝ հագնուած եւ զգաստացած, նրան, որ լեգէոն ունէր. եւ զարհուրեցին
15 Եկան Յիսուսի քով, տեսան դիւահարը, որ լեգէոն ունէր, որ հագուած ու խելքը վրան եկած նստեր էր ու վախցան։
Գան առ Յիսուս, եւ տեսանեն զդիւահարն զի նստէր զգեցեալ եւ զգաստացեալ, որ ունէր զլեգէովնն, եւ զահի հարան:

5:15: Գան առ Յիսուս, եւ տեսանեն զդիւահարն զի նստէր զգեցեալ եւ զգաստացեա՛լ, որ ունէր զլեգէոնն. եւ զահի՛ հարան[657]։
[657] Ոմանք. Որ ունէր զլեգէովն։
15 Եկան Յիսուսի մօտ եւ տեսան դիւահարին, որ նստել էր՝ հագնուած եւ զգաստացած, նրան, որ լեգէոն ունէր. եւ զարհուրեցին
15 Եկան Յիսուսի քով, տեսան դիւահարը, որ լեգէոն ունէր, որ հագուած ու խելքը վրան եկած նստեր էր ու վախցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: Приходят к Иисусу и видят, что бесновавшийся, в котором был легион, сидит и одет, и в здравом уме; и устрашились.
5:15  καὶ ἔρχονται πρὸς τὸν ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.
5:15. καὶ (And) ἔρχονται ( they-cometh ) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν, (to-an-Iesous,"καὶ (and) θεωροῦσιν (they-surveileth-unto) τὸν (to-the-one) δαιμονιζόμενον (to-being-daimoned-to) καθήμενον ( to-sitting-down ) ἱματισμένον (to-having-had-come-to-be-appareled-to) καὶ (and) σωφρονοῦντα, (to-rationally-centering-unto,"τὸν (to-the-one) ἐσχηκότα (to-having-had-come-to-hold) τὸν (to-the-one) λεγιῶνα, (to-a-Legion,"καὶ (and) ἐφοβήθησαν. (they-were-feareed-unto)
5:15. et veniunt ad Iesum et vident illum qui a daemonio vexabatur sedentem vestitum et sanae mentis et timueruntAnd they came to Jesus, and they see him that was troubled with the devil, sitting, clothed, and well in his wits, and they were afraid.
15. And they come to Jesus, and behold him that was possessed with devils sitting, clothed and in his right mind, him that had the legion: and they were afraid.
5:15. And they came to Jesus. And they saw the man who had been troubled by the demon, sitting, clothed and with a sane mind, and they were afraid.
5:15. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid:

15: Приходят к Иисусу и видят, что бесновавшийся, в котором был легион, сидит и одет, и в здравом уме; и устрашились.
5:15  καὶ ἔρχονται πρὸς τὸν ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.
5:15. et veniunt ad Iesum et vident illum qui a daemonio vexabatur sedentem vestitum et sanae mentis et timuerunt
And they came to Jesus, and they see him that was troubled with the devil, sitting, clothed, and well in his wits, and they were afraid.
5:15. And they came to Jesus. And they saw the man who had been troubled by the demon, sitting, clothed and with a sane mind, and they were afraid.
5:15. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
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Adam Clarke: Commentary on the Bible - 1831
5:15: That - had the legion - This is omitted by D, and two others, Ethiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted.
Albert Barnes: Notes on the Bible - 1834
5:15
Sitting, and clothed, and in his right mind - There could be no doubt of the reality of this miracle. The man had been well known. He had long dwelt among the tombs, an object of terror and alarm. To see him all at once peaceful, calm, and rational, was proof that it was the power of God only that had done it.
They were afraid - They were awed, as in the presence of God. The word does not mean here that they feared that any evil would happen to them, but that they were affected with awe; they felt that God was there; they were struck with astonishment at what Jesus had done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: him that: Mar 5:4; Isa 49:24, Isa 49:25; Mat 9:33, Mat 12:29; Luk 8:35, Luk 8:36, Luk 10:39; Col 1:13
and they: Sa1 6:20, Sa1 6:21, Sa1 16:4; Ch1 13:12, Ch1 15:13; Job 13:11; Psa 14:5; Ti2 1:7
John Gill
5:15 And they come to Jesus,.... Who had wrought this miracle, and of which, and whom, the keepers of the swine had given them some account:
and see him that was possessed of the devil, and had a legion. The Vulgate Latin and Ethiopic versions leave out the last clause, "and had a legion", and so Beza's ancient copy; the Persic version renders it, "the legion being gone out of him": they saw, along with Jesus, the man who had been possessed with a legion of devils, whom they knew very well to be the same man;
sitting, and clothed, and in his right mind, and they were afraid; not of the man, as they were before, when he was possessed, not daring to come that way because of him; but of Christ, and his amazing power; who was able to dispossess a legion of devils, and restore a man to his perfect senses, to such composure and decency, who was before in such a dreadful condition, and so exceeding furious and outrageous: they saw the man was still and quiet, harmless and inoffensive; they had nothing to fear from him; but they knew not what to make of Christ: they might take him for an exorcist, or a magician, and fear that he would exercise his art to the ruin and destruction of them: they did not fear and reverence him as a divine person, but they dreaded him, as one possessed of a power of doing hurt: they were conscious to themselves of their sins, and that they deserved the just judgments of God upon them; and they were afraid that Christ was sent to execute them upon them: and it is observable, that they say not one word to him, by way of complaint, for the loss of their swine; but thought themselves well off, could they but get rid of him. There was a strange change and alteration in the man; he, who before was running about among the tombs, and upon the mountains, and scarce ever sat still, but was always in motion, as persons distracted commonly are, was now sitting at the feet of Jesus, his kind benefactor, Lk 8:35, and he who before was naked, and whenever any clothes were put upon him, tore them off again, and to pieces, as madmen usually do, was now "clothed"; perhaps with some the swine herds had left behind them, in their fright, or the disciples had with them: and he who before was quite out of his senses, knew not what he said, or did, was now "in his right mind"; of a sound mind, of a good understanding, sober, modest, and knowing. This man, as whilst under the possession of Satan, was an emblem of a man in a natural estate; so, being now dispossessed, he very aptly represented a converted man; who, being brought out of a state of nature, out of an horrible pit, a pit wherein is no water, is "sitting" at the feet of Jesus; where he places himself, imploring his grace and mercy, entreating him to receive and save him, resolving, if he perishes, he will perish there; and where he is, as a scholar, at the feet of his master, hearing his words, and receiving instruction from him; and which also is expressive of his submission to his Gospel and ordinances, and of pleasure and continuance under them; as well as of that calmness and serenity of mind, which attends a sense of justification, pardon, reconciliation, and adoption, and hope of glory: and whereas, before he was naked, and without a righteousness, or, which was no better than filthy rags; he is now "clothed" with the robe of righteousness, and garments of salvation, with fine linen, clean and white, which is the righteousness of the saints, with change of raiment, and clothing of wrought gold; the righteousness of Christ being not only imputed to him by the Father, but revealed in the Gospel, brought near by the Spirit, and put upon him, and received by faith; as well as having put on the new man, and being clothed with humility, and other graces of the Spirit, and with the garments of a holy conversation; and so will at last be clothed with the shining robes of immortality and glory. Such an one, who before was not himself, is now "in his right mind"; is come to himself like the prodigal; is become sensible of the evil of sin, and is brought to true repentance for it; and of his lost state and condition, of his need of Christ, and salvation by him; has his spiritual senses exercised upon Christ; beholds the loveliness and suitableness of him as a Saviour, hears his voice, handles him, the word of life, tastes the sweetness there is in him, and in his Gospel, and savours the things of his Spirit; and whose senses also are exercised to discern between good and evil, and truth and error; who likewise has a new heart, and a right Spirit created in him; and has the same mind in him, as was in Jesus Christ, for humility and lowliness; and whose mind is stayed upon him, and trusts in him.
John Wesley
5:15 And they were afraid - It is not improbable they might otherwise have offered some rudeness, if not violence.
Robert Jamieson, A. R. Fausset and David Brown
5:15 And they come to Jesus--Matthew (Mt 8:34) says, "Behold, the whole city came out to meet Jesus."
and see him that was possessed with the devil--the demonized person.
and had the legion, sitting--"at the feet of Jesus," adds Luke (Lk 8:35); in contrast with his former wild and wandering habits.
and clothed--As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Lk 8:27), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.
and in his right mind--but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Dan 4:34-37).
and they were afraid--Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.
5:165:16: Եւ պատմեցի՛ն նոցա՝ որոց տեսեալն էր, թէ զի՞նչ եղեւ այսահարին, եւ զի՛նչ վասն խոզիցն[658]։ [658] Ոսկան. Թէ զինչ եղեւ դիւահարին։
16 Եւ ովքեր որ տեսել էին, պատմեցին նրանց, թէ ինչ պատահեց այսահարին եւ ինչ՝ խոզերին
16 Անոնք որ տեսեր էին, պատմեցին անոնց թէ ի՞նչ եղաւ դիւահարին, նաեւ խոզերուն։
Եւ պատմեցին նոցա որոց տեսեալն էր, թէ զի՛նչ եղեւ այսահարին եւ զի՛նչ վասն խոզիցն:

5:16: Եւ պատմեցի՛ն նոցա՝ որոց տեսեալն էր, թէ զի՞նչ եղեւ այսահարին, եւ զի՛նչ վասն խոզիցն[658]։
[658] Ոսկան. Թէ զինչ եղեւ դիւահարին։
16 Եւ ովքեր որ տեսել էին, պատմեցին նրանց, թէ ինչ պատահեց այսահարին եւ ինչ՝ խոզերին
16 Անոնք որ տեսեր էին, պատմեցին անոնց թէ ի՞նչ եղաւ դիւահարին, նաեւ խոզերուն։
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5:1616: Видевшие рассказали им о том, как это произошло с бесноватым, и о свиньях.
5:16  καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῶ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
5:16. καὶ (And) διηγήσαντο ( they-led-through-unto ) αὐτοῖς (unto-them,"οἱ (the-ones) ἰδόντες ( having-had-seen ,"πῶς (unto-whither) ἐγένετο ( it-had-became ) τῷ (unto-the-one) δαιμονιζομένῳ (unto-being-daimoned-to) καὶ (and) περὶ (about) τῶν (of-the-ones) χοίρων. (of-hogs)
5:16. et narraverunt illis qui viderant qualiter factum esset ei qui daemonium habuerat et de porcisAnd they that had seen it, told them, in what manner he had been dealt with who had the devil; and concerning the swine.
16. And they that saw it declared unto them how it befell him that was possessed with devils, and concerning the swine.
5:16. And those who had seen it explained to them how he had dealt with the man who had the demon, and about the swine.
5:16. And they that saw [it] told them how it befell to him that was possessed with the devil, and [also] concerning the swine.
And they that saw [it] told them how it befell to him that was possessed with the devil, and [also] concerning the swine:

16: Видевшие рассказали им о том, как это произошло с бесноватым, и о свиньях.
5:16  καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῶ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
5:16. et narraverunt illis qui viderant qualiter factum esset ei qui daemonium habuerat et de porcis
And they that had seen it, told them, in what manner he had been dealt with who had the devil; and concerning the swine.
5:16. And those who had seen it explained to them how he had dealt with the man who had the demon, and about the swine.
5:16. And they that saw [it] told them how it befell to him that was possessed with the devil, and [also] concerning the swine.
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John Gill
5:16 And they that saw it,.... Not the keepers of the swine, for they were fled and gone; but others that were eyewitnesses of the whole affair, who lived in houses hard by, or were working in the fields; or the disciples of Christ:
told them how it befell to him that was possessed with the devil; gave a particular account, how, upon first sight of Christ, he ran to meet him, and fell down and worshipped him; how Christ ordered the unclean spirit to come out of him; and how he was dispossessed of a legion of devils by a word speaking:
and also concerning the swine; how, at the request of the devils, and by the leave of Christ, they entered into them; upon which they ran mad; and betaking themselves to the rocks by the sea side, fell down the precipice, and were suffocated in the sea.
Robert Jamieson, A. R. Fausset and David Brown
5:16 And they that saw it told them how it befell to him that was possessed with the devil--("the demonized person").
and also concerning the swine--Thus had they the double testimony of the herdsmen and their own senses.
5:175:17: Եւ սկսան աղաչել զնա՝ գնա՛լ ՚ի սահմանաց նոցա։
17 Եւ սկսեցին աղաչել Յիսուսին, որ հեռանայ իրենց սահմաններից
17 Անոնք ալ աղաչեցին Յիսուսին, որպէս զի իրենց սահմաններէն երթայ։
Եւ սկսան աղաչել զնա գնալ ի սահմանաց նոցա:

5:17: Եւ սկսան աղաչել զնա՝ գնա՛լ ՚ի սահմանաց նոցա։
17 Եւ սկսեցին աղաչել Յիսուսին, որ հեռանայ իրենց սահմաններից
17 Անոնք ալ աղաչեցին Յիսուսին, որպէս զի իրենց սահմաններէն երթայ։
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5:1717: И начали просить Его, чтобы отошел от пределов их.
5:17  καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
5:17. καὶ (And) ἤρξαντο ( they-firsted ) παρακαλεῖν (to-call-beside-unto) αὐτὸν (to-it) ἀπελθεῖν (to-have-had-came-off) ἀπὸ (off) τῶν (of-the-ones) ὁρίων (of-boundlets) αὐτῶν. (of-them)
5:17. et rogare eum coeperunt ut discederet de finibus eorumAnd they began to pray him that he would depart from their coasts.
17. And they began to beseech him to depart from their borders.
5:17. And they began to petition him, so that he would withdraw from their borders.
5:17. And they began to pray him to depart out of their coasts.
And they began to pray him to depart out of their coasts:

17: И начали просить Его, чтобы отошел от пределов их.
5:17  καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
5:17. et rogare eum coeperunt ut discederet de finibus eorum
And they began to pray him that he would depart from their coasts.
5:17. And they began to petition him, so that he would withdraw from their borders.
5:17. And they began to pray him to depart out of their coasts.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: Mar 5:7, Mar 1:24; Gen 26:16; Deu 5:25; Kg1 17:18; Job 21:14, Job 21:15; Mat 8:34; Luk 5:8; Luk 8:37; Act 16:39
John Gill
5:17 And they began to pray him,.... That is, the inhabitants of the city of Gadara, and of the villages round about, very earnestly importuned him
to depart out of their coasts; fearing, lest for their sins, some sorer judgment should fall upon them, than the loss of their swine; since they perceived he was a person of great power and authority; which shows great ignorance and worldly mindedness: they knew not how great a person they had among them; that he was the Son of God, and Saviour of the world: they might have known from the miracles wrought, that he was a very wonderful and extraordinary person; but then they considered him as one endued with great power, rather, to do them hurt than good; as one sent to scourge them for their sins, than to save them from them: such very contrary notions have carnal men of Christ; they are afraid of being sufferers, or losers by him: they do not care to part with their swinish lusts for him; these they prefer to a Saviour, and love the world, and the things of it, more than he, and therefore are not worthy of him; See Gill on Mt 8:34.
Robert Jamieson, A. R. Fausset and David Brown
5:17 And they began to pray him to depart out of their coasts--Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Lk 8:37) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.
5:185:18: Եւ իբրեւ եմուտ նա ՚ի նա՛ւն, աղաչէր զնա դիւահարն՝ զի ընդ նմա՛ իցէ։
18 Եւ երբ նաւակ մտաւ, դիւահարը նրան աղաչում էր, որ նրա հետ լինի
18 Երբ անիկա նաւը մտաւ, դիւահարը կ’աղաչէր անոր՝ որ անոր հետ երթայ,
Եւ իբրեւ եմուտ նա ի նաւն, աղաչէր զնա դիւահարն զի ընդ նմա իցէ:

5:18: Եւ իբրեւ եմուտ նա ՚ի նա՛ւն, աղաչէր զնա դիւահարն՝ զի ընդ նմա՛ իցէ։
18 Եւ երբ նաւակ մտաւ, դիւահարը նրան աղաչում էր, որ նրա հետ լինի
18 Երբ անիկա նաւը մտաւ, դիւահարը կ’աղաչէր անոր՝ որ անոր հետ երթայ,
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5:1818: И когда Он вошел в лодку, бесновавшийся просил Его, чтобы быть с Ним.
5:18  καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετ᾽ αὐτοῦ ᾖ.
5:18. Καὶ (And) ἐμβαίνοντος (of-stepping-in) αὐτοῦ (of-it) εἰς (into) τὸ (to-the-one) πλοῖον (to-a-floatlet) παρεκάλει (it-was-calling-beside-unto) αὐτὸν (to-it,"ὁ (the-one) δαιμονισθεὶς (having-been-daimoned-to,"ἵνα (so) μετ' (with) αὐτοῦ (of-it) ᾖ. (it-might-be)
5:18. cumque ascenderet navem coepit illum deprecari qui daemonio vexatus fuerat ut esset cum illoAnd when he went up into the ship, he that had been troubled with the devil, began to beseech him that he might be with him.
18. And as he was entering into the boat, he that had been possessed with devils besought him that he might be with him.
5:18. And as he was climbing into the boat, the man who had been troubled by the demons began to beg him, so that he might be with him.
5:18. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him:

18: И когда Он вошел в лодку, бесновавшийся просил Его, чтобы быть с Ним.
5:18  καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετ᾽ αὐτοῦ ᾖ.
5:18. cumque ascenderet navem coepit illum deprecari qui daemonio vexatus fuerat ut esset cum illo
And when he went up into the ship, he that had been troubled with the devil, began to beseech him that he might be with him.
5:18. And as he was climbing into the boat, the man who had been troubled by the demons began to beg him, so that he might be with him.
5:18. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20 Господь не остаётся в этой стране, но удаляется отсюда, потому что время для проповеди здесь еще не наступило (VII, 27). Но это не мешало рассевать здесь семена евангельского учения исцеленному бесноватому, и Господь посылает его возвестить о том, что с ним случилось, всем его родственникам. В полуязыческой стране эта проповедь о Христе Чудотворце не могла произвести того чрезвычайного увлечения мессианскими надеждами, какое нередко проявлялось среди чистокровного иудейского населения, и которое обыкновенно кончалось тем, что народ стремился объявить Христа царем (ср. Мф VIII, 4). - Если исцеленный пошел с проповедью по всему Десятиградию (см. Мф VI, 25), то это объясняется тем, что он, вероятно, имел немало родных, живших в разных городах этой области.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: prayed: Mar 5:7, Mar 5:17; Psa 116:12; Luk 8:38, Luk 8:39, Luk 17:15-17, Luk 23:42, Luk 23:43; Phi 1:23, Phi 1:24
John Gill
5:18 And When he was come into the ship,.... For at the request of these men, who were unworthy of his presence, and of any favour from him, either by his doctrine, or miracles, he turned back to the sea side again; and as he was about to take ship,
he that had been possessed with the devil, prayed him that he might be with him: for when Jesus turned his back upon the Gadarenes, and returned to the sea shore, this poor man, who had received so great a benefit by him, rose up and followed him; and when he perceived that he was entering on ship board, in order to go over into another country, earnestly entreated he might go over with him in the ship, and continue with him: which he did, partly to testify his great love to him, and the grateful sense he had of the mercy he had received from him; and partly, that be might enjoy his presence, and have his protection: for he might fear, that when he was gone, and should he remain in that country, the devils would repossess him with greater rage and fury. So gracious souls who know Christ, and have received out of his fulness, and grace for grace, earnestly desire to be with him, to enjoy communion with him, receive instruction from him, and be always under his care, influence, and protection. For to be with Christ, is to have his gracious presence; to have nearness to him, and fellowship with him; to have familiarity and acquaintance with him, yet more and more; to be guided with his counsel, and upheld with the right hand of his righteousness: than which, nothing can be more desirable to those that spiritually and savingly know him: for such desires arise from the knowledge they have of his personal glories and excellencies, as the Son of God; and as mediator? he has all power to protect them, all strength to support them, all grace to supply them, all wisdom to direct them, all provisions to feed them, and all blessings of grace and glory to bestow upon them; and from the gracious experience they have had of his favour and lovingkindness, which is better than life; and from the sense they have of their need of him; for without him they can do nothing; they cannot perform any duty aright, nor withstand any temptation, or bear up under any affliction: they are sensible of the blessed effects of his presence; they know it brings light to their souls in darkness; that it quickens them when dead and lifeless in their frames and duties, and enlivens their spirits when dull and heavy; that it comforts and rejoices their hearts, and puts more joy and gladness into them, than any outward blessing whatever; that it removes their fears, and emboldens, them against their enemies, and is their safety and defence; that it makes ordinances pleasant and delightful, and gives contentment in the meanest state; there is nothing enjoyed by them in this life which gives them the pleasure and satisfaction that does: and hence it is that they often desire even to depart out of this world, that they may be with Christ, which is far better; and indeed, if the presence of Christ is so sweet and desirable now, what will the, everlasting, and uninterrupted enjoyment of his presence be in the world to come? for in his presence is fulness of joy, and at his right hand are pleasures for evermore.
John Wesley
5:18 Mt 9:1; Lk 8:37;
Robert Jamieson, A. R. Fausset and David Brown
5:18 he that had been possessed with the devil prayed him that he might be with him--the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!
5:195:19: Եւ Յիսուս ո՛չ ետ նմա թոյլ, այլ ասէ ցնա. Ե՛րթ ՚ի տուն քո առ ընտանիս քո, եւ պատմեա՛ նոցա որ ինչ միանգամ Տէր արա՛ր քեզ՝ եւ ողորմեցաւ քեզ[659]։ [659] Ոսկան. Զոր ինչ միանգամ։
19 Բայց Յիսուս նրան թոյլ չտուեց, այլ ասաց. «Գնա՛ քո տունը հարազատներիդ մօտ եւ պատմի՛ր նրանց այն ամէնը, ինչ Տէրը քեզ արեց եւ թէ ինչպէս խղճաց քեզ»
19 Բայց Յիսուս թող չտուաւ, հապա ըսաւ անոր. «Գնա՛ քու տունդ, քու ընտանիքիդ ու պատմէ թէ Տէրը ինչպէս ողորմեցաւ քեզի»։
Եւ Յիսուս ոչ ետ նմա թոյլ, այլ ասէ ցնա. Երթ ի տուն քո առ ընտանիս քո, եւ պատմեա նոցա որ ինչ միանգամ Տէր արար քեզ եւ ողորմեցաւ քեզ:

5:19: Եւ Յիսուս ո՛չ ետ նմա թոյլ, այլ ասէ ցնա. Ե՛րթ ՚ի տուն քո առ ընտանիս քո, եւ պատմեա՛ նոցա որ ինչ միանգամ Տէր արա՛ր քեզ՝ եւ ողորմեցաւ քեզ[659]։
[659] Ոսկան. Զոր ինչ միանգամ։
19 Բայց Յիսուս նրան թոյլ չտուեց, այլ ասաց. «Գնա՛ քո տունը հարազատներիդ մօտ եւ պատմի՛ր նրանց այն ամէնը, ինչ Տէրը քեզ արեց եւ թէ ինչպէս խղճաց քեզ»
19 Բայց Յիսուս թող չտուաւ, հապա ըսաւ անոր. «Գնա՛ քու տունդ, քու ընտանիքիդ ու պատմէ թէ Տէրը ինչպէս ողորմեցաւ քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Но Иисус не дозволил ему, а сказал: иди домой к своим и расскажи им, что сотворил с тобою Господь и [как] помиловал тебя.
5:19  καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῶ, ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε.
5:19. καὶ (And) οὐκ (not) ἀφῆκεν (it-sent-off) αὐτόν, (to-it,"ἀλλὰ (other) λέγει (it-fortheth) αὐτῷ (unto-it,"Ὕπαγε (Thou-should-lead-under) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) σου (of-thee) πρὸς (toward) τοὺς (to-the-ones) σούς , ( to-thine ) καὶ (and) ἀπάγγειλον (thou-should-have-messaged-off) αὐτοῖς (unto-them) ὅσα ( to-which-a-which ) ὁ (the-one) κύριός (Authority-belonged) σοι (unto-thee) πεποίηκεν (it-had-come-to-do-unto) καὶ (and) ἠλέησέν (it-compassioned-unto) σε. (to-thee)
5:19. et non admisit eum sed ait illi vade in domum tuam ad tuos et adnuntia illis quanta tibi Dominus fecerit et misertus sit tuiAnd he admitted him not, but saith him: Go into thy house to thy friends, and tell them how great things the Lord hath done for thee, and hath had mercy thee.
19. And he suffered him not, but saith unto him, Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and he had mercy on thee.
5:19. And he did not permit him, but he said to him, “Go to your own people, in your own house, and announce to them how great are the things that Lord has done for you, and how he has taken pity on you.”
5:19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.
Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee:

19: Но Иисус не дозволил ему, а сказал: иди домой к своим и расскажи им, что сотворил с тобою Господь и [как] помиловал тебя.
5:19  καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῶ, ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε.
5:19. et non admisit eum sed ait illi vade in domum tuam ad tuos et adnuntia illis quanta tibi Dominus fecerit et misertus sit tui
And he admitted him not, but saith him: Go into thy house to thy friends, and tell them how great things the Lord hath done for thee, and hath had mercy thee.
5:19. And he did not permit him, but he said to him, “Go to your own people, in your own house, and announce to them how great are the things that Lord has done for you, and how he has taken pity on you.”
5:19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.
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
5:19: Suffered him not - Ὁ δε Ιησους, Howbeit Jesus, is omitted by ABKLM, twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text.
Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.
Albert Barnes: Notes on the Bible - 1834
5:19
Jesus suffered him not - Various reasons have been conjectured why Jesus did not suffer this man to go with him. It might have been that he wished to leave him among the people as a conclusive evidence of his power to work miracles. Or it might have been that the man feared that if Jesus left him the devils would return, and that Jesus told him to remain to show to him that the cure was complete, and that he had power over the devils when absent as well as when present. But the probable reason is, that he desired to restore him to his family and friends. Jesus was unwilling to delay the joy of his friends, and to prolong their anxiety by suffering him to remain away from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: Go home: Psa 66:16; Isa 38:9-20; Dan 4:1-3, Dan 4:37, Dan 6:25-27; Jon 2:1-10; Joh 4:29; Acts 22:1-21, 26:4-29
John Gill
5:19 Howbeit Jesus suffered him not,.... He being as able to preserve him from those evil spirits, when absent, as present; and besides, to take him along with him, would look like ostentation and boasting, which Christ was averse unto; and more especially, as is clear from what follows, he chose he should stay behind, because he had work for him to do in those parts, which would be for the glory of God, the spread of the knowledge of himself, and his Gospel, among his friends, relations, and countrymen: wherefore it follows,
but saith unto him, go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee: he bids him go to his "own house", as it is in Luke, Lk 8:39 to the place of his former abode; to the town, or city, where he before dwelt, and where his father and mother, brethren and sisters, wife and children might live; and there relate to them what great things the Lord, or God, as the Ethiopic version reads, had done for him; by casting out a legion of devils from him, and had restored him to his perfect senses and health, and had had compassion on him, both as of his soul and body, and had wrought a great salvation for him. So such as are called by grace, and are turned from darkness to light; and from the power of Satan unto God, ought to go, to their Christian friends, and to the church of God, and declare in Zion the great things which God has done for their souls; in enlightening, quickening, converting, and comforting them, to the glory of his rich mercy, and abundant grace. They are "great things" indeed which the Lord has done for his people: he has done great things for them in eternity; he has loved then with an everlasting love; he has chosen them in his Son to holiness and happiness; he has made a covenant with him, for them, full of spiritual blessings and promises; he has provided him, as a Saviour, for them, and has appointed, and called him to that work; all which is more or less made known to them in the effectual calling, when they receive the Spirit of God, that they may know the things which are freely given to them of God. The Lord Jesus Christ has done great things for them, as before time, by engaging for them as their surety; so, in time, by taking upon him their nature, by bearing their sins, and suffering in their room and stead, thereby working out a great salvation, which, in conversion, is brought near, and applied unto them. And the Lord, the Spirit, does great things for them, when he calls them by his grace, and afterwards; in opening their eyes who were born blind, and who otherwise must have lift them up in hell; and in bringing them into the marvellous light of, the Gospel; in quickening them, when dead in trespasses and sins, who otherwise must have died the second death; in causing them, to hear the voice of Christ in the joyful sound of the word, who otherwise must have heard the curses of a righteous law; in taking away their stony hearts, and giving them hearts, of flesh; in rescuing them out of Satan's hands; in leading them to Christ for righteousness, life, and salvation; in discovering pardoning grace and mercy to them, through the blood of Christ; in delivering out of many and great temptations; in applying great and precious promises, suitably and seasonably; and in restoring them when backslidden, and speaking comfortably to them; in witnessing to their spirits, their adoption; and in sealing them up to the day of redemption; and all this flows from divine "compassion", and not from any motive and merit in the creature. It was sovereign pity and compassion; the Lord "has mercy on whom he will have mercy, and has compassion on whom he will have compassion", Rom 9:15. It was discriminating mercy: this man was not only dispossessed of Satan, but possessed of special grace, which caused him to desire to be with Christ, when his countrymen desired him to depart from them; it was shown him, when he had no pity on himself, when he cut and wounded himself; and it was bestowed upon him, when he could, not help himself, when he had a legion of devils within him: and now these great things, which spring from great love and mercy, should be told to others, especially to them that fear the Lord, to the churches of Christ: this is the will of God, and has been the practice of the saints in former ages; it rejoices the hearts of God's: people to hear of these things, and enhances the glory of the grace of God: and what may serve to encourage souls, to such a work is, that it is to their "friends" they are to declare these things; who are well disposed to: them, rejoice at their conversion, sympathize with them in their troubles, know what the things they speak of mean, and gladly receive them into their affections and fellowship.
John Wesley
5:19 Tell them how great things the Lord hath done for thee - This was peculiarly needful there, where Christ did not go in person.
Robert Jamieson, A. R. Fausset and David Brown
5:19 Howbeit, Jesus suffered him not, &c.--To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.
5:205:20: Եւ չոգաւ՝ եւ սկսաւ քարոզե՛լ ՚ի Դեկապոլին, զոր ինչ արա՛ր նմա Յիսուս. եւ ամենեքի՛ն զարմանայի՛ն։ դգ
20 Եւ նա գնաց ու սկսեց տարածել Դեկապոլսում, ինչ որ Յիսուս իր համար արել էր: Եւ ամէնքը զարմանում էին:
20 Ան ալ գնաց եւ սկսաւ Դեկապոլիսի մէջ պատմել ինչ որ Յիսուս իրեն ըրաւ։ Ամէնքը կը զարմանային։
Եւ չոգաւ եւ սկսաւ քարոզել ի Դեկապոլին զոր ինչ արար նմա Յիսուս, եւ ամենեքին զարմանային:

5:20: Եւ չոգաւ՝ եւ սկսաւ քարոզե՛լ ՚ի Դեկապոլին, զոր ինչ արա՛ր նմա Յիսուս. եւ ամենեքի՛ն զարմանայի՛ն։ դգ
20 Եւ նա գնաց ու սկսեց տարածել Դեկապոլսում, ինչ որ Յիսուս իր համար արել էր: Եւ ամէնքը զարմանում էին:
20 Ան ալ գնաց եւ սկսաւ Դեկապոլիսի մէջ պատմել ինչ որ Յիսուս իրեն ըրաւ։ Ամէնքը կը զարմանային։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: И пошел и начал проповедывать в Десятиградии, что сотворил с ним Иисус; и все дивились.
5:20  καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ δεκαπόλει ὅσα ἐποίησεν αὐτῶ ὁ ἰησοῦς, καὶ πάντες ἐθαύμαζον.
5:20. καὶ (And) ἀπῆλθεν (it-had-came-off) καὶ (and) ἤρξατο ( it-firsted ) κηρύσσειν (to-herald) ἐν (in) τῇ (unto-the-one) Δεκαπόλει (unto-a-Dekapolis) ὅσα ( to-which-a-which ) ἐποίησεν (it-did-unto) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς, (an-Iesous) καὶ (And) πάντες ( all ) ἐθαύμαζον. (they-were-marvelling-to)
5:20. et abiit et coepit praedicare in Decapoli quanta sibi fecisset Iesus et omnes mirabanturAnd he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men wondered.
20. And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
5:20. And he went away and began to preach in the Ten Cities, how great were the things that Jesus had done for him. And everyone wondered.
5:20. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all [men] did marvel.
And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all [men] did marvel:

20: И пошел и начал проповедывать в Десятиградии, что сотворил с ним Иисус; и все дивились.
5:20  καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ δεκαπόλει ὅσα ἐποίησεν αὐτῶ ὁ ἰησοῦς, καὶ πάντες ἐθαύμαζον.
5:20. et abiit et coepit praedicare in Decapoli quanta sibi fecisset Iesus et omnes mirabantur
And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men wondered.
5:20. And he went away and began to preach in the Ten Cities, how great were the things that Jesus had done for him. And everyone wondered.
5:20. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all [men] did marvel.
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
5:20: Decapolis - See on Mat 4:25 (note).
Albert Barnes: Notes on the Bible - 1834
5:20
In Decapolis - See the notes at Mat 4:25.
How great things ... - This was the natural expression of right feeling at being cured of such a calamity. So the desire of sinners freed from sin is to honor Jesus, and to invite the world to participate in the same salvation, and to join them in doing honor to the Son of God. Compare Psa 66:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: Decapolis: Mar 7:31; Mat 4:25
John Gill
5:20 And he departed, and began to publish in Decapolis,.... He submitted to the will of Christ, though he could gladly have gone with him; he hearkened to his instructions, took his advice, and obeyed his commands, as every one that has received favours from him ought to do and he went not only to his own, or his father's house, and acquainted his nearest friends and relations with what had befallen him, but he published the account, as Luke says, Lk 8:39, throughout the whole city, very likely of Gadara, where he might be a native; and which, as Pliny (l) relates, was in Decapolis, and agrees with the accounts of both the evangelists: here he published, as Christ had ordered him,
how great things Jesus had done for him: only instead of saying the Lord had done them, for him, he attributed them to Jesus, who: is Lord and God; and by that miracle, as by many others, gave full proof of his deity, as well, as Messiahship. This is an instance of the obedience of faith, and is a considerable branch of it; for, as with the heart, men believe in Christ unto righteousness, so, with the mouth, confession must be made to the glory of that salvation which Christ has wrought out: many are backward to this part of the service of faith, through fears, through unbelief, and Satan's temptations; but this man, though to have continued with Christ was greatly desirable by him, yet he submits to his will and pleasure, and is obedient to his orders; and that at once, immediately dropping his suit: unto him, no longer insisting on his being with him; for he was sensible of the great obligations he was laid under to him, and saw it to be his duty to observe whatever he commanded him: and this was indeed but a reasonable, piece of service, and what if he had not been ordered to do, one would think he could not have done otherwise; at least, had he not, he would not have acted the grateful and generous part: and indeed, if such for whom the Lord has done great things as these, should hold their peace, the stones would even cry out.
And all men did marvel; at the power of Jesus, at the miracle wrought by him, and the benefit the man had received, who they all knew had been in so deplorable a condition. It is not only marvellous to the persons themselves, for whom great things are done by the Lord; but it is amazing to others, to angels and men, when it is considered who they are, on whose account they are wrought; great sinners, very unworthy of such high favours, yea, deserving of the wrath of God, and of eternal damnation; and likewise, who it is that has done these things for them, the Lord of heaven and earth; he against whom they have sinned, and is able both to save, and to destroy; he who is the great God, is their Saviour; to which may be added, the consequence of these things, they issue in everlasting glory and happiness.
(l) Nat. Hist. 5. c. 19.
John Wesley
5:20 He published in Decapolis - Not only at home, but in all that country where Jesus himself did not come.
Robert Jamieson, A. R. Fausset and David Brown
5:20 And he departed, and began to publish--not only among his friends, to whom Jesus immediately sent him, but
in Decapolis--so called, as being a region of ten cities. (See on Mt 4:25).
how great things Jesus had done for him: and all men did marvel--Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."
5:215:21: Եւ իբրեւ ա՛նց Յիսուս միւսանգամ յա՛յն կողմն՝ ժողովեցա՛ւ առ նա ժողովո՛ւրդ բազում, եւ է՛ր առ ծովեզերբն։
21 Եւ երբ Յիսուս նաւակով նորից ծովի միւս կողմն անցաւ, նրա մօտ հաւաքուեց բազում ժողովուրդ: Եւ ինքը ծովեզրին էր
21 Երբ Յիսուս նաւով նորէն ծովուն անդիի կողմը անցաւ, շատ բազմութիւն ժողվուեցաւ անոր քով եւ ինք ծովեզերքն էր։
Եւ իբրեւ անց Յիսուս [15]միւսանգամ յայն կողմն, ժողովեցաւ առ նա ժողովուրդ բազում, եւ էր առ ծովեզերբն:

5:21: Եւ իբրեւ ա՛նց Յիսուս միւսանգամ յա՛յն կողմն՝ ժողովեցա՛ւ առ նա ժողովո՛ւրդ բազում, եւ է՛ր առ ծովեզերբն։
21 Եւ երբ Յիսուս նաւակով նորից ծովի միւս կողմն անցաւ, նրա մօտ հաւաքուեց բազում ժողովուրդ: Եւ ինքը ծովեզրին էր
21 Երբ Յիսուս նաւով նորէն ծովուն անդիի կողմը անցաւ, շատ բազմութիւն ժողվուեցաւ անոր քով եւ ինք ծովեզերքն էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Когда Иисус опять переправился в лодке на другой берег, собралось к Нему множество народа. Он был у моря.
5:21  καὶ διαπεράσαντος τοῦ ἰησοῦ [ἐν τῶ πλοίῳ] πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ᾽ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν.
5:21. Καὶ (And) διαπεράσαντος (of-having-through-acrossed-unto) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) πάλιν (unto-furthered) εἰς (into) τὸ (to-the-one) πέραν (to-across,"συνήχθη (it-was-led-together,"ὄχλος (a-crowd) πολὺς (much,"ἐπ' (upon) αὐτόν, (to-it) καὶ (And) ἦν (it-was) παρὰ (beside) τὴν (to-the-one) θάλασσαν. (to-a-sea)
5:21. et cum transcendisset Iesus in navi rursus trans fretum convenit turba multa ad illum et erat circa mareAnd when Jesus had passed again in the ship over the strait, a great multitude assembled together unto him, and he was nigh unto the sea.
21. And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him: and he was by the sea.
5:21. And when Jesus had crossed in the boat, over the strait again, a great crowd came together before him. And he was near the sea.
5:21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea:

21: Когда Иисус опять переправился в лодке на другой берег, собралось к Нему множество народа. Он был у моря.
5:21  καὶ διαπεράσαντος τοῦ ἰησοῦ [ἐν τῶ πλοίῳ] πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπ᾽ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν.
5:21. et cum transcendisset Iesus in navi rursus trans fretum convenit turba multa ad illum et erat circa mare
And when Jesus had passed again in the ship over the strait, a great multitude assembled together unto him, and he was nigh unto the sea.
5:21. And when Jesus had crossed in the boat, over the strait again, a great crowd came together before him. And he was near the sea.
5:21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Господь переправился из Переи в Галилею, к тому берегу, на котором был расположен Капернаум (ср. Мф IX, 1). Здесь встретила его масса народа, вероятно, издали заметившая приближавшуюся, хорошо знакомую ей, лодку Ап. Петра, в которой был и Иисус. Народу было столько, что Господу было трудно пройти в город, и Он долго оставался на берегу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. 22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. 24 And Jesus went with him; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

The Gadarenes having desired Christ to leave their country, he did not stay to trouble them long, but presently went by water, as he came, back to the other side (v. 21), and there much people gathered to him. Note, If there be some that reject Christ, yet there are others that receive him, and bid him welcome. A despised gospel will cross the water, and go where it will have better entertainment. Now among the many that applied themselves to him,

I. Here is one, that comes openly to beg a cure for a sick child; and it is no less a person than one of the rulers of the synagogue, one that presided in the synagogue-worship or, as some think, one of the judges of the consistory court, which was in every city, consisting of twenty-three. He was not named in Matthew, he is here, Jairus, or Jair, Judg. x. 3. He addressed himself to Christ, though a ruler, with great humility and reverence; When he saw him, he fell at his feet, giving honour to him as one really greater than he appeared to be; and with great importunity, he besought him greatly, as one in earnest, as one that not only valued the mercy he came for, but that knew he could obtain it no where else. The case is this, He has a little daughter, about twelve years old, the darling of the family, and she lies a dying; but he believes that if Christ will but come, and lay his hands upon her, she will return even from the gates of the grave. He said, at first, when he came, She lies a dying (so Mark); but afterward, upon fresh information sent him, he saith, She is even now dead (so Matthew); but he still prosecutes his suit; see Luke viii. 42-49. Christ readily agreed, and went with him, v. 24.

II. Here is another, that comes clandestinely to steal a cure (if I may so say) for herself; and she got the relief she came for. This cure was wrought by the way, as he was going to raise the ruler's daughter, and was followed by a crowd. See how Christ improved his time, and lost none of the precious moments of it. Many of his discourses, and some of his miracles, are dates by the way-side; we should be doing good, not only when we sit in the house, but when we walk by the way, Deut. vi. 7. Now observe,

1. The piteous case of this poor woman. She had a constant issue of blood upon her, for twelve years, which had thrown her, no doubt, into great weakness, had embittered the comfort of her life, and threatened to be her death in a little time. She had had the best advice of physicians, that she could get, and had made use of the many medicines and methods they prescribed: as long as she had any thing to give them, they had kept her in hopes that they could cure her; but now that she had spent all she had among them, they gave her up as incurable. See here, (1.) That skin for skin, and all that a man has, will be give for life and health; she spent all she had upon physicians. (2.) It is ill with those patients whose physicians are their worst disease; who suffer by their physicians, instead of being relieved by them. (3.) Those that are not bettered by medicines, commonly grow worse, and the disease gets the more ground. (4.) It is usual with people not to apply themselves to Christ, till they have tried in vain all other helpers, and find them, as certainly they will, physicians of no value. And he will be found a sure refuge, even to those who make him their last refuge.

2. The strong faith that she had in the power of Christ to heal her; she said within herself, though it doth not appear that she was encouraged by any preceding instance to say it, If I may but touch his clothes, I shall be whole, v. 28. She believed that he cured, not as a prophet, by virtue derived from God, but as the Son of God, by a virtue inherent in himself. Her case was such as she could not in modesty tell him publicly, as others did their grievances, and therefore a private cure was what she wished for, and her faith was suited to her case.

3. The wonderful effect produced by it; She came in the crowd behind him, and with much ado got to touch his garment, and immediately she felt the cure wrought, v. 29. The flux of blood was dried up, and she felt herself perfectly well all over her, as well as ever she was in her life, in an instant; by this it appears that the cure was altogether miraculous; for those that in such cases are cured by natural means, recover their strength slowly and gradually, and not per saltum--all at once; but as for God, his work is perfect. Note, Those whom Christ heals of the disease of sin, that bloody issue, cannot but experience in themselves a universal change for the better.

4. Christ's enquiry after his concealed patient, and the encouragement he gave her, upon the discovery of her; Christ knew in himself that virtue had gone out of him, v. 30. He knew it not by any deficiency of spirits, through the exhausting of this virtue, but rather by an agility of spirits, in the exerting of it, and the innate and inseparable pleasure he had in doing good. And being desirous to see his patient, he asked, not in displeasure, as one affronted, but in tenderness, as one concerned, Who touched my clothes? The disciples, not without a show of rudeness and indecency, almost ridiculed his question (v. 31); The multitudes throng thee, and sayest thou, Who touched me? As if it had been an improper question. Christ passed by the affront, and looks around to see her that had done this thing; not that he might blame her for her presumption, but that he might commend and encourage her faith, and by his own act and deed might warrant and confirm the cure, and ratify to her that which she had surreptitiously obtained. He needed not that any should inform him, for he had presently his eye upon her. Note, As secret acts of sin, so secret acts of faith, are known to the Lord Jesus, and are under his eye. If believers derive virtue from Christ ever so closely, he knows it, and is pleased with it. The poor woman, hereupon, presented herself to the Lord Jesus (v. 33), fearing and trembling, not knowing how he would take it. Note, Christ's patients are often trembling, when they have reason to be triumphing. She might have come boldly, knowing what was done in her; yet, knowing that, she fears and trembles. It was a surprise, and was not yet, as it should have been, a pleasing surprise. However, she fell down before him. Note, There is nothing better for those that fear and tremble, than to throw themselves at the feet of the Lord Jesus; to humble themselves before him, and refer themselves to him. And she told him all the truth. Note, We must not be ashamed to own the secret transactions between Christ and our souls; but, when called to it, mention, to his praise, and the encouragement of others, what he has done for our souls, and the experience we have had of healing virtue derived from him. And the consideration of this, that nothing can be hid from Christ, should engage us to confess all to him. See what an encouraging word he gave her (v. 34); Daughter, thy faith hath made thee whole. Note, Christ puts honour upon faith, because faith gives honour to Christ. But see how what is done by faith on earth is ratified in heaven; Christ saith, Be whole of thy disease. Note, If our faith sets the seal of its amen to the power and promise of God, saying, "So it is, and so let it be to me;" God's grace will set the seal of its amen to the prayers and hopes of faith, saying, "So be it, and so it shall be, to thee." And therefore, "Go in peace; be well satisfied that thy cure is honestly come by, is effectually wrought, and take the comfort of it." Note, They that by faith are healed of their spiritual diseases, have reason to go in peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: Mat 9:1; Luk 8:40
John Gill
5:21 And when Jesus was passed over again,.... Over the sea of Tiberias, that part of it which was necessary to go over from the country of Gadara, to Capernaum,
by ship, or "boat",
unto the other side. This may seem to some unnecessary to be added; and it may be asked, what way but by ship, or boat, could he have gone over to the other side of the sea of Galilee? To which it may be replied, there was a bridge at Chammath of Gadara (m), over an arm of this sea, over which Christ and his disciples might have passed, and have gone by land to Capernaum; so that this phrase is very necessarily and significantly used:
much people gathered unto him; who had before attended on his ministry in these parts, and had seen his miracles; as the casting out of an unclean spirit from a man, healing the centurion's servant, curing the man sick of the palsy, and Simon's wife's mother of a fever, and a man that had a withered hand:
and he was nigh unto the sea; he seems to have been at Capernaum, which was nigh unto the sea, and in the house of Matthew or Levi, whom he had called at the sea side from the receipt of custom; see Mt 9:9.
(m) T. Hieros. Erubin, fol. 22. 4.
John Wesley
5:21 Lk 8:40.
Robert Jamieson, A. R. Fausset and David Brown
5:21 THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mt 9:18-26; Luke 8:41-56). (Mark 5:21-43)
And when Jesus was passed over again by ship unto the other side--from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.
much people gathered unto him--who "gladly received Him; for they were all waiting for Him" (Lk 8:40). The abundant teaching earlier that day (Mk 4:1, &c., and Mat. 13:1-58) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising.
and he was nigh unto the sea.
5:225:22: Եւ ահա մի ՚ի ժողովրդապետացն գայր, որում անո՛ւն էր Յայրոս. իբրեւ ետես զնա՝ անկա՛ւ առ ոտս նորա[660]. [660] Ոմանք. Եւ իբրեւ ետես։
22 Ահա եկաւ ժողովրդապետներից մէկը, որի անունը Յայրոս էր. եւ երբ տեսաւ նրան, նրա ոտքերն ընկաւ
22 Ժողովրդապետներէն մէկը եկաւ, որուն անունը Յայրոս էր։ Երբ տեսաւ Յիսուսը, անոր ոտքը ինկաւ,
Եւ ահա մի ի ժողովրդապետացն գայր, որում անուն էր Յայրոս, եւ իբրեւ ետես զնա անկաւ առ ոտս նորա:

5:22: Եւ ահա մի ՚ի ժողովրդապետացն գայր, որում անո՛ւն էր Յայրոս. իբրեւ ետես զնա՝ անկա՛ւ առ ոտս նորա[660].
[660] Ոմանք. Եւ իբրեւ ետես։
22 Ահա եկաւ ժողովրդապետներից մէկը, որի անունը Յայրոս էր. եւ երբ տեսաւ նրան, նրա ոտքերն ընկաւ
22 Ժողովրդապետներէն մէկը եկաւ, որուն անունը Յայրոս էր։ Երբ տեսաւ Յիսուսը, անոր ոտքը ինկաւ,
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: И вот, приходит один из начальников синагоги, по имени Иаир, и, увидев Его, падает к ногам Его
5:22  καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ
5:22. Καὶ (And) ἔρχεται ( it-cometh ,"εἷς (one) τῶν (of-the-ones) ἀρχισυναγώγων, (of-leading-together-firsters,"ὀνόματι (unto-a-name) Ἰάειρος, (an-Iaeiros,"καὶ (and) ἰδὼν (having-had-seen) αὐτὸν (to-it) πίπτει (it-falleth) πρὸς (toward) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it,"
5:22. et venit quidam de archisynagogis nomine Iairus et videns eum procidit ad pedes eiusAnd there cometh one of the rulers of the synagogue named Jairus: and seeing him, falleth down at his feet.
22. And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet,
5:22. And one of the rulers of the synagogue, named Jairus, approached. And seeing him, he fell prostrate at his feet.
5:22. And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet:

22: И вот, приходит один из начальников синагоги, по имени Иаир, и, увидев Его, падает к ногам Его
5:22  καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ
5:22. et venit quidam de archisynagogis nomine Iairus et videns eum procidit ad pedes eius
And there cometh one of the rulers of the synagogue named Jairus: and seeing him, falleth down at his feet.
5:22. And one of the rulers of the synagogue, named Jairus, approached. And seeing him, he fell prostrate at his feet.
5:22. And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 В это время приходит к Нему Иаир (см. Мф IX, 18), и Иисус идет с Ним.
Albert Barnes: Notes on the Bible - 1834
5:22: See the account of the raising of Jairus' daughter, and the healing of the woman with an issue of blood, fully explained in the notes at Mat 9:18-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: there: Mat 9:18, Mat 9:19; Luk 8:41, Luk 8:42
rulers: Luk 13:14; Act 13:15, Act 18:8, Act 18:17
he fell: Mar 5:33; Mat 2:11; Luk 5:8, Luk 8:28; Act 10:25, Act 10:26; Rev 22:8
Geneva 1599
5:22 And, (g) behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
(g) The whole company did not assemble without any structure, but in every synagogue there were certain men who governed the people.
John Gill
5:22 And behold, there cometh one of the rulers of the synagogue,.... Having heard of his return, and where he was; See Gill on Mt 9:18.
Jairus by name; in Hebrew "Jair": and Jerom says (n), it signifies "enlightening", or "enlightened": deriving it from "to be light": and it is no doubt a Jewish name, since he was a ruler of the synagogue; and besides, it is often mentioned in the Old Testament, and particularly in Esther 2:5, where, in the Septuagint, it is read, Jairus. Matthew makes no mention of his name; but both Mark and Luke do, Mk 5:22.
And when he saw him, he fell at his feet: as soon as he came into his presence; though he was a person of such authority; yet having heard much of the doctrine and miracles of Christ, and believing him to be a great prophet, and man of God; though he might not know that he was the Messiah, and truly God, threw himself at his feet; and, as Matthew says, "worshipped him", Mt 9:18; showed great reverence and respect unto him, gave him homage, at least in a civil way, though he might not adore him as God.
(n) De Hebr. Nominibus in Luc.
John Wesley
5:22 One of the rulers of the synagogue - To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. Sometimes there was no more than one ruler in a synagogue. Mt 9:18; Lk 8:41.
Robert Jamieson, A. R. Fausset and David Brown
5:22 And, behold, there cometh one of the rulers of the synagogue--of which class there were but few who believed in Jesus (Jn 7:48). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (Mt 9:18) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone.
Jairus by name--or "Jaeirus." It is the same name as Jair, in the Old Testament (Num 32:41; Judg 10:3; Esther 2:5).
and when he saw him, he fell at his feet--in Matthew (Mt 9:18), "worshipped Him." The meaning is the same in both.
5:235:23: աղաչէր զնա յոյժ եւ ասէր, թէ դուստր նորա մե՛րձ է ՚ի մահ, զի եկեալ դնիցէ նմա ձեռն, որպէս զի ապրեսցի եւ կեցցէ՛[661]։ [661] Յօրինակին պակասէր. Աղաչէր զնա յոյժ։ Ոմանք. Մերձ ՚ի մահ է... դիցէ նմա ձեռն։
23 սաստիկ աղաչում էր նրան ու ասում, որ իր դուստրը մահամերձ է, եւ որ նա գայ ու նրա վրայ իր ձեռքը դնի, որպէսզի առողջանայ եւ ապրի
23 Աղաչեց անոր ու ըսաւ. «Իմ աղջիկս մեռնելու մօտ է, եկո՛ւր, անոր վրայ ձեռք դիր, որպէս զի ազատի ու պիտի ապրի»։
աղաչէր զնա յոյժ եւ ասէր թէ` Դուստր [16]նորա մերձ է ի մահ, զի եկեալ [17]դնիցէ նմա ձեռն, որպէս զի ապրեսցի եւ կեցցէ:

5:23: աղաչէր զնա յոյժ եւ ասէր, թէ դուստր նորա մե՛րձ է ՚ի մահ, զի եկեալ դնիցէ նմա ձեռն, որպէս զի ապրեսցի եւ կեցցէ՛[661]։
[661] Յօրինակին պակասէր. Աղաչէր զնա յոյժ։ Ոմանք. Մերձ ՚ի մահ է... դիցէ նմա ձեռն։
23 սաստիկ աղաչում էր նրան ու ասում, որ իր դուստրը մահամերձ է, եւ որ նա գայ ու նրա վրայ իր ձեռքը դնի, որպէսզի առողջանայ եւ ապրի
23 Աղաչեց անոր ու ըսաւ. «Իմ աղջիկս մեռնելու մօտ է, եկո՛ւր, անոր վրայ ձեռք դիր, որպէս զի ազատի ու պիտի ապրի»։
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5:2323: и усильно просит Его, говоря: дочь моя при смерти; приди и возложи на нее руки, чтобы она выздоровела и осталась жива.
5:23  καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ.
5:23. καὶ (and) παρακαλεῖ (it-calleth-beside-unto) αὐτὸν (to-it) πολλὰ ( to-much ) λέγων (forthing) ὅτι (to-which-a-one,"Τὸ (The-one) θυγάτριόν (a-daughterlet) μου (of-me) ἐσχάτως (unto-most-bordered) ἔχει, (it-holdeth) ἵνα (so) ἐλθὼν (having-had-came) ἐπιθῇς (thou-might-have-had-placed-upon) τὰς (to-the-ones) χεῖρας (to-hands) αὐτῇ (unto-it,"ἵνα (so) σωθῇ (it-might-have-been-saved) καὶ (and) ζήσῃ. (it-might-have-lifed-unto)
5:23. et deprecabatur eum multum dicens quoniam filia mea in extremis est veni inpone manus super eam ut salva sit et vivatAnd he besought him much, saying: My daughter is at the point of death, come, lay thy hand upon her, that she may be safe, and may live.
23. and beseecheth him much, saying, My little daughter is at the point of death: , that thou come and lay thy hands on her, that she may be made whole, and live.
5:23. And he beseeched him greatly, saying: “For my daughter is near the end. Come and lay your hand on her, so that she may be healthy and may live.”
5:23. And besought him greatly, saying, My little daughter lieth at the point of death: [I pray thee], come and lay thy hands on her, that she may be healed; and she shall live.
And besought him greatly, saying, My little daughter lieth at the point of death: [I pray thee], come and lay thy hands on her, that she may be healed; and she shall live:

23: и усильно просит Его, говоря: дочь моя при смерти; приди и возложи на нее руки, чтобы она выздоровела и осталась жива.
5:23  καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ.
5:23. et deprecabatur eum multum dicens quoniam filia mea in extremis est veni inpone manus super eam ut salva sit et vivat
And he besought him much, saying: My daughter is at the point of death, come, lay thy hand upon her, that she may be safe, and may live.
5:23. And he beseeched him greatly, saying: “For my daughter is near the end. Come and lay your hand on her, so that she may be healthy and may live.”
5:23. And besought him greatly, saying, My little daughter lieth at the point of death: [I pray thee], come and lay thy hands on her, that she may be healed; and she shall live.
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
5:23: My little daughter - Το θυγατριον μου, that little daughter of mine. The words express much tenderness and concern. Luke observes, Luk 8:42, that she was his only daughter, and was about twelve years of age.
At the point of death - Εσχατως εχει, in the last extremity, the last gasp.
See on Mat 9:18 (note).
Albert Barnes: Notes on the Bible - 1834
5:23
Lieth at the point of death - Is dying; in the last agonies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: besought: Mar 7:25-27, Mar 9:21, Mar 9:22; Sa2 12:15, Sa2 12:16; Psa 50:15, Psa 107:19; Luk 4:38, Luk 7:2, Luk 7:3, Luk 7:12; Joh 4:46, Joh 4:47, Joh 11:3
lay thy hands: Mar 6:5, Mar 6:6, Mar 6:13, Mar 16:18; Kg2 5:11; Mat 8:3; Luk 4:40, Luk 13:13; Act 28:8; Jam 5:14, Jam 5:15
John Gill
5:23 And besought him greatly,.... Used much importunity with him, and was very urgent in his requests:
saying, my little daughter lieth at the point of death, or "is in the last extremity"; just breathing out her last; for she was not actually dead when he left her, though she was before he returned, and was at this time, as he might expect, expiring, or really gone; See Gill on Mt 9:18.
I pray thee come and lay thine hands on her, that she may be healed, and she shall live; expressing faith in the power of Christ to restore his daughter, though in the utmost extremity; yet seemed to think his presence, and the imposition of his hands were necessary to it.
Robert Jamieson, A. R. Fausset and David Brown
5:23 And besought him greatly, saying, My little daughter--Luke (Lk 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by LIGHTFOOT, a daughter. till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman."
lieth at the point of death--Matthew (Mt 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Mt 8:5, &c.).
come and lay thy hands on her, that she may be healed; and she shall live--or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.
The Woman with an Issue of Blood Healed (Mk 5:24-34).
5:245:24: Եւ գնա՛ց ընդ նմա. երթայր եւ ժողովուրդ բազում զհետ նորա, եւ նեղէի՛ն զնա։
24 Եւ Յիսուս գնաց նրա հետ. նրա յետեւից գնում էր նաեւ բազում ժողովուրդ եւ նեղում էր նրան:
24 Ան ալ գնաց անոր հետ ու շատ բազմութիւն իր ետեւէն կ’երթային ու կը նեղէին զինք։
Եւ գնաց ընդ նմա. երթայր եւ ժողովուրդ բազում զհետ նորա եւ նեղէին զնա:

5:24: Եւ գնա՛ց ընդ նմա. երթայր եւ ժողովուրդ բազում զհետ նորա, եւ նեղէի՛ն զնա։
24 Եւ Յիսուս գնաց նրա հետ. նրա յետեւից գնում էր նաեւ բազում ժողովուրդ եւ նեղում էր նրան:
24 Ան ալ գնաց անոր հետ ու շատ բազմութիւն իր ետեւէն կ’երթային ու կը նեղէին զինք։
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5:2424: [Иисус] пошел с ним. За Ним следовало множество народа, и теснили Его.
5:24  καὶ ἀπῆλθεν μετ᾽ αὐτοῦ. καὶ ἠκολούθει αὐτῶ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν.
5:24. καὶ (And) ἀπῆλθεν (it-had-came-off) μετ' (with) αὐτοῦ. (of-it) Καὶ (And) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ (unto-it,"ὄχλος (a-crowd) πολύς, (much,"καὶ (and) συνέθλιβον (they-were-pressing-together) αὐτόν. (to-it)
5:24. et abiit cum illo et sequebatur eum turba multa et conprimebant illumAnd he went with him, and a great multitude followed him, and they thronged him.
24. And he went with him; and a great multitude followed him, and they thronged him.
5:24. And he went with him. And a great crowd followed him, and they pressed upon him.
5:24. And [Jesus] went with him; and much people followed him, and thronged him.
And [Jesus] went with him; and much people followed him, and thronged him:

24: [Иисус] пошел с ним. За Ним следовало множество народа, и теснили Его.
5:24  καὶ ἀπῆλθεν μετ᾽ αὐτοῦ. καὶ ἠκολούθει αὐτῶ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν.
5:24. et abiit cum illo et sequebatur eum turba multa et conprimebant illum
And he went with him, and a great multitude followed him, and they thronged him.
5:24. And he went with him. And a great crowd followed him, and they pressed upon him.
5:24. And [Jesus] went with him; and much people followed him, and thronged him.
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
24 В тесноте, по дороге, Христа коснулась искавшая исцеления кровоточивая женщина (ср. Мф XI, 20-21) и получила исцеление. Ев. Марк восклицает, что она "много потерпела от врачей" (ст. 26). Это выражение может указывать на те варварские средства, к каким в те времена прибегали невежественные врачи. Трактат Киддушим поэтому говорит: "лучший из врачей достоин геенны" (IV, 14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: went: Luk 7:6; Act 10:38
and thronged: Mar 5:31, Mar 3:9, Mar 3:10, Mar 3:20; Luk 8:42, Luk 8:45, Luk 12:1, Luk 19:3
John Gill
5:24 And Jesus went with him,.... Immediately without objecting to the weakness of his faith:
and much people followed him; to see the miracle performed, which they were exceedingly fond of:
and thronged him; so that it was with some difficulty and trouble that he passed along the streets to: the ruler's house.
Robert Jamieson, A. R. Fausset and David Brown
5:24 And Jesus went with him; and much people followed him, and thronged him--The word in Luke (Lk 8:42) is stronger--"choked," "stifled Him."
5:255:25: Եւ կի՛ն մի՝ էր ՚ի տեռատեսութեան արեան զերկոտասա՛ն ամ[662], [662] Ոմանք. ՚Ի տեռատեսութեանն արեան։
25 Եւ մի կին կար, որ տասներկու տարուց ի վեր արիւնահոսութիւն ունէր
25 Կին մը, որ տասներկու տարի արիւնի տեռատեսութեան մէջ էր
Եւ կին մի էր ի տեռատեսութեան արեան զերկոտասան ամ:

5:25: Եւ կի՛ն մի՝ էր ՚ի տեռատեսութեան արեան զերկոտասա՛ն ամ[662],
[662] Ոմանք. ՚Ի տեռատեսութեանն արեան։
25 Եւ մի կին կար, որ տասներկու տարուց ի վեր արիւնահոսութիւն ունէր
25 Կին մը, որ տասներկու տարի արիւնի տեռատեսութեան մէջ էր
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5:2525: Одна женщина, которая страдала кровотечением двенадцать лет,
5:25  καὶ γυνὴ οὗσα ἐν ῥύσει αἵματος δώδεκα ἔτη
5:25. καὶ (And) γυνὴ (a-woman) οὖσα (being) ἐν (in) ῥύσει (unto-a-tracting) αἵματος (of-a-blood) δώδεκα (to-two-ten) ἔτη (to-years,"
5:25. et mulier quae erat in profluvio sanguinis annis duodecimAnd a woman who was under an issue of blood twelve years,
25. And a woman, which had an issue of blood twelve years,
5:25. And there was a woman who had a flow of blood for twelve years.
5:25. And a certain woman, which had an issue of blood twelve years,
And a certain woman, which had an issue of blood twelve years:

25: Одна женщина, которая страдала кровотечением двенадцать лет,
5:25  καὶ γυνὴ οὗσα ἐν ῥύσει αἵματος δώδεκα ἔτη
5:25. et mulier quae erat in profluvio sanguinis annis duodecim
And a woman who was under an issue of blood twelve years,
5:25. And there was a woman who had a flow of blood for twelve years.
5:25. And a certain woman, which had an issue of blood twelve years,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:25: A certain woman - See Mat 9:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: a certain: Mat 9:20-22; Luk 8:43, Luk 8:44
an issue: Lev 15:19, Lev 15:20, Lev 15:25-27
twelve: Luk 13:11; Joh 5:5, Joh 5:6; Act 4:22, Act 9:33, Act 9:34
Geneva 1599
5:25 (2) And a certain woman, which had an issue of blood twelve years,
(2) Jesus being touched with true faith, although it is but weak, heals us by his virtue.
John Gill
5:25 And a certain woman which had an issue of blood twelve years. See Gill on Mt 9:20. This woman was in the crowd that thronged Jesus, as he passed through the streets of Capernaum. Eusebius relates (o), that it was reported, that this woman was of Caesarea Philippi, where her house was to be seen; where were extant some wonderful monuments of the benefits conferred upon her by Christ; as that at the door of her house was an effigy of a woman in brass, set upon an high stone on her bended knees, and arms stretched out like a supplicant; and opposite to her, another effigy of a man, of the same metal, standing, and decently clothed in a tunic, and his hand stretched out to the woman; at whose feet, upon the pillar, a strange form of a plant arose, reaching up to the border of the brazen tunic, which is a remedy against all diseases; and he says it remained to his times, and was then to be seen: and Theophylact (p) says, in the times of Julian the apostate it was broke to pieces. But this woman rather seems to be an inhabitant of Capernaum, in the streets of which the after cure was wrought; and therefore what credit is to be given to the above accounts I leave to be judged of. It may be more useful to observe, that this profluvious woman is an emblem of a sinner in a state of nature: as her disease was in itself an uncleanness, and rendered her unclean by the law, whereby she was unfit for the company and society of others; so the disease of sin, with which all are infected, is a pollution itself, and of a defiling nature; all the members of the body, and all the powers and faculties of the soul are polluted with it, and the whole man is filthy in the sight of God, and is pronounced unclean by the law of God; and such persons are very unfit for the society of saints on earth, and much less to be with those in heaven, nor even to be with moralized persons; for evil communications corrupt good manners: openly profane and impure sinners are infectious, and to be avoided. Likewise, as this woman's disease was of long standing, she had it twelve years, and it was become inveterate and stubborn, and not easy to be removed; so such is the disease of sin, and indeed it is much worse; it is what is brought into the world with men, and is as old as themselves; is natural to them, and cannot be removed by any ordinary and natural methods, but requires supernatural power and grace; and it is in such a like case and condition, that the Spirit of God finds his people, when he quickens, sanctifies, and cleanses them: "and when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live", Ezek 16:6.
(o) Eccl. Hist. l. 7. c. 18. (p) In Matt. ix. 20.
John Wesley
5:25 Mt 9:20; Lk 8:43.
5:265:26: եւ յոյժ վշտացեալ ՚ի բազում բժշկաց, եւ ծախեալ զինչս իւր զամենայն, եւ չէ՛ր ինչ օգտեալ, այլ եւ՛ս առաւել զայրացեալ։
26 Նա շատ էր տառապել բազմաթիւ բժիշկների ձեռքից եւ իր ամբողջ ունեցուածքը ծախսել էր, բայց որեւէ օգուտ չէր գտել, այլ է՛լ աւելի վատացել էր
26 Ու շատ նեղութիւն կրած էր շատ բժիշկներէ եւ իր բոլոր ունեցածը վատներ էր ու օգուտ մը չէր գտեր, հապա ալ աւելի սաստկացեր էր,
եւ յոյժ վշտացեալ ի բազում բժշկաց, եւ ծախեալ զինչս իւր զամենայն եւ չէր ինչ օգտեալ, այլ եւս առաւել զայրացեալ:

5:26: եւ յոյժ վշտացեալ ՚ի բազում բժշկաց, եւ ծախեալ զինչս իւր զամենայն, եւ չէ՛ր ինչ օգտեալ, այլ եւ՛ս առաւել զայրացեալ։
26 Նա շատ էր տառապել բազմաթիւ բժիշկների ձեռքից եւ իր ամբողջ ունեցուածքը ծախսել էր, բայց որեւէ օգուտ չէր գտել, այլ է՛լ աւելի վատացել էր
26 Ու շատ նեղութիւն կրած էր շատ բժիշկներէ եւ իր բոլոր ունեցածը վատներ էր ու օգուտ մը չէր գտեր, հապա ալ աւելի սաստկացեր էր,
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5:2626: много потерпела от многих врачей, истощила всё, что было у ней, и не получила никакой пользы, но пришла еще в худшее состояние, --
5:26  καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα,
5:26. καὶ (and) πολλὰ ( to-much ) παθοῦσα (having-had-experienced) ὑπὸ (under) πολλῶν ( of-much ) ἰατρῶν (of-en-curers) καὶ (and) δαπανήσασα (having-expended-unto) τὰ (to-the-ones) παρ' (beside) αὐτῆς (of-it) πάντα ( to-all ) καὶ (and) μηδὲν (to-lest-moreover-one) ὠφεληθεῖσα (having-been-benefitted-unto,"ἀλλὰ (other) μᾶλλον (more-such) εἰς (into) τὸ (to-the-one) χεῖρον (to-more-disrupted) ἐλθοῦσα, (having-had-came,"
5:26. et fuerat multa perpessa a conpluribus medicis et erogaverat omnia sua nec quicquam profecerat sed magis deterius habebatAnd had suffered many things from many physicians; and had spent all that she had, and was nothing the better, but rather worse,
26. and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
5:26. And she had endured much from several physicians, and she had spent everything she owned with no benefit at all, but instead she became worse.
5:26. And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse:

26: много потерпела от многих врачей, истощила всё, что было у ней, и не получила никакой пользы, но пришла еще в худшее состояние, --
5:26  καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα,
5:26. et fuerat multa perpessa a conpluribus medicis et erogaverat omnia sua nec quicquam profecerat sed magis deterius habebat
And had suffered many things from many physicians; and had spent all that she had, and was nothing the better, but rather worse,
5:26. And she had endured much from several physicians, and she had spent everything she owned with no benefit at all, but instead she became worse.
5:26. And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:26: Had suffered many things of many physicians, - and was nothing bettered, but rather grew worse - No person will wonder at this account, when he considers the therapeutics of the Jewish physicians in reference to hemorrhages, especially of the kind with which this woman was afflicted.
Rabbi Jochanan says: "Take of gum Alexandria, of alum, and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an issue of blood. But if this fail, "Take of Persian onions nine logs, boil them in wine, and give it to her to drink: and say, Arise from thy flux. But should this fail, "Set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, "Take a handful of cummin and a handful of crocus, and a handful of faenu-greek; let these be boiled, and given her to drink, and say, Arise from thy flux. But should this also fail, "Dig seven trenches, and burn in them some cuttings of vines not yet circumcised (vines not four years old); and let her take in her hand a cup of wine, and let her be led from this trench and set down over that, and let her be removed from that, and set down over another: and in each removal say unto her, Arise from thy flux." Dr. Lightfoot gives these as a sample, out of many others, extracted from Bab. Shabb. fol. 110.
And from some of these nostrums it is evident the woman could not be bettered, and from some others it is as evident that she must be made worse; and from all together it is indubitably certain that she must have suffered many things; - and from the persons employed, the expense of the medicaments, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly credible that she spent all that she had. She was therefore a fit patient for the Great Physician.
The case of this woman was a very afflicting one:
1. Because of the nature of her malady; it was such as could not be made public, without exposing her to shame and contempt.
2. It was an inveterate disorder; it had lasted twelve years.
3. It was continual; she appears to have had no interval of health.
4. Her disorder was aggravated by the medicines she used - she suffered much, etc.
5. Her malady was ruinous both to her health and circumstances - she spent all that she had.
6. She was now brought to the last point of wretchedness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health.
7. She was brought so low by her disorder as to be incapable of earning any thing to support her wretched life a little longer.
It has been said, and the saying is a good one, "Man's extremity is God's opportunity." Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed.
Albert Barnes: Notes on the Bible - 1834
5:26
Had suffered many things - Had resorted to many things painful, by the direction of the physicians, in order to be healed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: had suffered: No person will wonder at this account when he considers the therapeutics of the Jewish physicians, in reference to diseases of this kind (for an account of which, see Drs. Lightfoot and Clarke). She was, therefore, a fit patient for the Great Physician. Job 13:4; Jer 8:22, Jer 30:12, Jer 30:13, Jer 51:8
nothing: Psa 108:12
John Gill
5:26 And had suffered many things of many physicians,.... She took many a nauseous medicine, and had gone through courses of physic with different physicians; for there were many among the Jews that pretended to the cure of fluxes; and various are the prescriptions the Jewish doctors give for such a disorder, as may be seen in their Talmud (q); and many of which Dr. Lightfoot (r) has transcribed: and among the rest, they direct to the use of gum of Alexandria, alum, saffron, Persian onions, cummin, and "faenum graecum", put into wine and drank.
And had spent all that she had; had wasted her substance, and brought herself to poverty, by pursuing the directions given her; so that she was not in circumstances now to employ a physician;
and was nothing bettered, but rather grew worse: the several medicines she had taken had done her no good, had not, in the least, restrained and checked the disorder, but it was rather increased thereby. This is often the case of persons who are, in some measure, sensible of the disease of sin, but are ignorant of the proper methods to be taken for the cure of it. They apply to their own works of righteousness, moral and civil, to the duties of religion, private and public, to a legal repentance, external humiliation and tears, and an outward reformation of life, hoping hereby, in process of time, to be rid of their disorder, and be in good health; whereas these are physicians of no value, and of no real service in their case: they are so far from being the better, that they are rather worse and worse, there being so much impurity, imperfection, and sin, in all these things, and which is increased by a dependence on them; that their iniquities grow upon them, and the score of their transgressions is become greater, and their distemper the more inveterate, and less easy to be cured; yea, not only they spend their money for that which does not bring them a cure, and exhaust all the stock of nature's power to no purpose, but they also suffer much hereby. For such a course of action, such conduct and methods as these bring them into a spirit of bondage; for when they fail in their duties, do not come up to the rules prescribed them, what terror of mind possesses them! what horror and wrath does the law work in their consciences! what a fearful looking for is there of fiery indignation, to consume them! It cannot be expressed what some have suffered by following such prescriptions.
(q) T. Bab. Sabbat, fol. 110. 1, 2. (r) Hor. Heb. in loc.
Robert Jamieson, A. R. Fausset and David Brown
5:26 And had suffered many things of many physicians--The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.
and had spent all that she had, and was nothing bettered, but rather grew worse--pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Ezek 16:5-6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Hos 5:13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.
5:275:27: Իբրեւ լուաւ զՅիսուսէ, եկն ՚ի մէջ ամբոխին յետոյ՝ եւ բո՛ւռն եհար զհանդերձէ նորա.
27 Նա երբ լսեց Յիսուսի մասին, եկաւ ամբոխի մէջ նրա յետեւից եւ ձեռքը դիպցրեց նրա զգեստին
27 Երբ Յիսուսի վրայով լսեց, ետեւէն եկաւ բազմութեանը մէջ ու անոր հանդերձին դպաւ.
Իբրեւ լուաւ զՅիսուսէ, եկն ի մէջ ամբոխին յետոյ եւ բուռն եհար զհանդերձէ նորա:

5:27: Իբրեւ լուաւ զՅիսուսէ, եկն ՚ի մէջ ամբոխին յետոյ՝ եւ բո՛ւռն եհար զհանդերձէ նորա.
27 Նա երբ լսեց Յիսուսի մասին, եկաւ ամբոխի մէջ նրա յետեւից եւ ձեռքը դիպցրեց նրա զգեստին
27 Երբ Յիսուսի վրայով լսեց, ետեւէն եկաւ բազմութեանը մէջ ու անոր հանդերձին դպաւ.
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5:2727: услышав об Иисусе, подошла сзади в народе и прикоснулась к одежде Его,
5:27  ἀκούσασα περὶ τοῦ ἰησοῦ, ἐλθοῦσα ἐν τῶ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ·
5:27. ἀκούσασα (having-heard) τὰ (to-the-ones) περὶ (about) τοῦ (of-the-one) Ἰησοῦ, (of-an-Iesous,"ἐλθοῦσα (having-had-came) ἐν (in) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) ὄπισθεν (aback-from) ἥψατο ( it-fastened ) τοῦ (of-the-one) ἱματίου (of-an-apparelet) αὐτοῦ: (of-it)
5:27. cum audisset de Iesu venit in turba retro et tetigit vestimentum eiusWhen she had heard of Jesus, came in the crowd behind him, and touched his garment.
27. having heard the things concerning Jesus, came in the crowd behind, and touched his garment.
5:27. Then, when she had heard of Jesus, she approached through the crowd behind him, and she touched his garment.
5:27. When she had heard of Jesus, came in the press behind, and touched his garment.
When she had heard of Jesus, came in the press behind, and touched his garment:

27: услышав об Иисусе, подошла сзади в народе и прикоснулась к одежде Его,
5:27  ἀκούσασα περὶ τοῦ ἰησοῦ, ἐλθοῦσα ἐν τῶ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ·
5:27. cum audisset de Iesu venit in turba retro et tetigit vestimentum eius
When she had heard of Jesus, came in the crowd behind him, and touched his garment.
5:27. Then, when she had heard of Jesus, she approached through the crowd behind him, and she touched his garment.
5:27. When she had heard of Jesus, came in the press behind, and touched his garment.
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
5:27: Came in the press behind - She had formed her resolution in faith, she executes it, notwithstanding her weakness, etc., with courage; and now she finds it crowned with success.
Albert Barnes: Notes on the Bible - 1834
5:27
Came in the press behind - In the crowd that pressed upon him. This was done to avoid being noticed. It was an act of faith. She was full of confidence that Jesus was able to heal, but she trembled on account of her conscious unworthiness, thus illustrating the humility and confidence of a sinner coming to God for pardon and life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: touched: Mar 6:56; Kg2 13:21; Mat 14:36; Act 5:15, Act 19:12
John Gill
5:27 When she had heard of Jesus,.... Of the many miracles he had wrought, and cures he had performed, in cases as difficult and desperate as hers, or more so; and that he was now passing along the streets,
came in the press behind; though she was so weak, and much enfeebled, as she must needs be, by such, and so long a disorder; yet she ventures into the crowd, which were pushing and pressing after Christ; and got up to him, behind him, being ashamed to tell her case, and desire a cure:
and touched his garment; the hem or border of it, with her hand, very softly, and in a private manner, so as not to be observed by any. Christ is the sinner's last shift; he tries every one first before he comes to him; he spends all his money, strength, and time, with others, to no purpose; and finding them all to be useless and unserviceable, he applies to him, who is the only physician that can give relief in this case: like this woman, having heard of his ability to save to the uttermost those that come to him; and being encouraged by the many cures of the worst of sinners, of such who were in the most desperate condition, presses in the throng, through a great many temptations, difficulties, and discouragements thrown in the way by Satan, and its own evil heart of unbelief, and which arise from a sense of vileness and unworthiness; and in a modest and bashful manner, fearing it should be thought presumption in him, and yet persuaded it is the only way for a cure, and that it is to be had in this way, lays hold on the robe of Christ's righteousness, and the garment s of his salvation; or, in other words, thus reasons with himself: though I am such a vile, sinful, unrighteous, and impotent creature, yet surely in the Lord there is righteousness and strength, if I can but by faith lay hold thereon; though it be but in a weak way, only by a touch, and in a trembling manner; I shall be justified from all things, I could not be justified by all the works of righteousness I have been doing, and that evidentially and comfortably; and therefore I will venture and draw nigh unto him, and though he slay me I will trust in him; I will throw off my own filthy rags of righteousness; I will make mention of, and lay hold on his righteousness, and that only; he shall be my salvation. And such an one finds, as this woman afterwards did, a perfect cure, cleansing from all sin, a free and full forgiveness of it, and complete justification from it.
Robert Jamieson, A. R. Fausset and David Brown
5:27 When she had heard of Jesus, came--This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.
in the press behind--shrinking, yet seeking.
touched his garment--According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.
5:285:28: քանզի խորհէր ՚ի մտի. Թէ միայն մերձեցայց ՚ի հանդերձս նորա՝ փրկեցա՛յց[663]։ [663] Ոսկան. Քանզի ասէր ՚ի մտի թէ։
28 որովհետեւ մտքում խորհում էր. «Եթէ միայն դիպչեմ նրա զգեստներին, կը բժշկուեմ»
28 Քանզի կ’ըսէր. «Եթէ միայն անոր հանդերձներուն դպչիմ, պիտի բժշկուիմ»։
քանզի խորհէր ի մտի. Թէ միայն մերձեցայց ի հանդերձս նորա, փրկեցայց:

5:28: քանզի խորհէր ՚ի մտի. Թէ միայն մերձեցայց ՚ի հանդերձս նորա՝ փրկեցա՛յց[663]։
[663] Ոսկան. Քանզի ասէր ՚ի մտի թէ։
28 որովհետեւ մտքում խորհում էր. «Եթէ միայն դիպչեմ նրա զգեստներին, կը բժշկուեմ»
28 Քանզի կ’ըսէր. «Եթէ միայն անոր հանդերձներուն դպչիմ, պիտի բժշկուիմ»։
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5:2828: ибо говорила: если хотя к одежде Его прикоснусь, то выздоровею.
5:28  ἔλεγεν γὰρ ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι.
5:28. ἔλεγεν (It-was-forthing) γὰρ (therefore) ὅτι (to-which-a-one,"Ἐὰν (If-ever) ἅψωμαι ( I-might-have-fastened ) κἂν (and-ever) τῶν (of-the-ones) ἱματίων (of-apparelets) αὐτοῦ (of-it) σωθήσομαι. (I-shall-be-saved)
5:28. dicebat enim quia si vel vestimentum eius tetigero salva eroFor she said: If I shall touch but his garment, I shall be whole.
28. For she said, If I touch but his garments, I shall be made whole.
5:28. For she said: “Because if I touch even his garment, I will be saved.”
5:28. For she said, If I may touch but his clothes, I shall be whole.
For she said, If I may touch but his clothes, I shall be whole:

28: ибо говорила: если хотя к одежде Его прикоснусь, то выздоровею.
5:28  ἔλεγεν γὰρ ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι.
5:28. dicebat enim quia si vel vestimentum eius tetigero salva ero
For she said: If I shall touch but his garment, I shall be whole.
5:28. For she said: “Because if I touch even his garment, I will be saved.”
5:28. For she said, If I may touch but his clothes, I shall be whole.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
5:28 For she said,.... Within herself, such were her thoughts, and so great her faith:
if I may touch but his clothes I shall be whole; See Gill on Mt 9:21.
Robert Jamieson, A. R. Fausset and David Brown
5:28 For she said--"within herself" (Mt 9:21).
If I may touch but his clothes, I shall be whole--that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!
5:295:29: Եւ վաղվաղակի ցամաքեցա՛ւ աղբեւր արեան նորա. եւ գիտա՛ց ՚ի մարմին իւր՝ թէ բժշկեցա՛ւ ՚ի տանջանացն։
29 Եւ իսկոյն նրա արեան աղբիւրը չորացաւ, եւ իր մարմնի մէջ զգաց, որ տանջանքներից բժշկուեց
29 Շուտ մը իր արիւնին աղբիւրը ցամքեցաւ ու իր մարմնին մէջ իմացաւ թէ տանջանքէն բժշկուեցաւ։
Եւ վաղվաղակի ցամաքեցաւ աղբեւր արեան նորա. եւ գիտաց ի մարմին իւր թէ բժշկեցաւ ի տանջանացն:

5:29: Եւ վաղվաղակի ցամաքեցա՛ւ աղբեւր արեան նորա. եւ գիտա՛ց ՚ի մարմին իւր՝ թէ բժշկեցա՛ւ ՚ի տանջանացն։
29 Եւ իսկոյն նրա արեան աղբիւրը չորացաւ, եւ իր մարմնի մէջ զգաց, որ տանջանքներից բժշկուեց
29 Շուտ մը իր արիւնին աղբիւրը ցամքեցաւ ու իր մարմնին մէջ իմացաւ թէ տանջանքէն բժշկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: И тотчас иссяк у ней источник крови, и она ощутила в теле, что исцелена от болезни.
5:29  καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῶ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος.
5:29. καὶ (And) εὐθὺς (straight) ἐξηράνθη (it-was-dried,"ἡ (the-one) πηγὴ (a-pitching) τοῦ (of-the-one) αἵματος (of-a-blood) αὐτῆς, (of-it,"καὶ (and) ἔγνω (it-had-acquainted) τῷ (unto-the-one) σώματι (unto-a-body) ὅτι (to-which-a-one) ἴαται (it-had-come-to-be-cured-unto) ἀπὸ (off) τῆς (of-the-one) μάστιγος. (of-a-whip)
5:29. et confestim siccatus est fons sanguinis eius et sensit corpore quod sanata esset a plagaAnd forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil.
29. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of her plague.
5:29. And immediately, the source of her bleeding was dried up, and she sensed in her body that she had been healed from the wound.
5:29. And straightway the fountain of her blood was dried up; and she felt in [her] body that she was healed of that plague.
And straightway the fountain of her blood was dried up; and she felt in [her] body that she was healed of that plague:

29: И тотчас иссяк у ней источник крови, и она ощутила в теле, что исцелена от болезни.
5:29  καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῶ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος.
5:29. et confestim siccatus est fons sanguinis eius et sensit corpore quod sanata esset a plaga
And forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil.
5:29. And immediately, the source of her bleeding was dried up, and she sensed in her body that she had been healed from the wound.
5:29. And straightway the fountain of her blood was dried up; and she felt in [her] body that she was healed of that plague.
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
5:29: straightway: Exo 15:26; Job 33:24, Job 33:25; Psa 30:2, Psa 103:3, Psa 107:20, Psa 147:3
fountain: Lev 20:18
plague: Mar 5:34, Mar 3:10; Kg1 8:37; Luk 7:21
John Gill
5:29 And straightway the fountain of her blood was dried up,.... It was usual with the Jews to call the womb, in which the child is formed, "a fountain" (s); and because, from hence, issued the blood in a menstruous and profluvious person, they called it, as here, , "the fountain of her blood" (t); and sometimes use the same phrase of the drying up of it, as in this place: they say (u), when a woman is searched and found to be pure, she is forbidden her house, , "until her fountain be dried up"; so that as no blood issued from it, there was none in it, and which was now this woman's case, as she found;
and she felt in her body that she was healed of that plague: she not only found by that quick alteration there was in her animal spirits, which were now free and vigorous; but she perceived, in that part of her body, from whence the issue sprung, that she was perfectly well, and that the disorder was entirely gone, which had been for so many years a sore affliction to her, and a severe correction and chastisement of her, as the word used implies. It properly signifies a "scourge", as every affliction is, a scourge for sin; and very likely this woman's disease was on the same account: sometimes afflictions are God's scourges in a way of wrath, and sometimes in a fatherly way, in love: "for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth", Heb 12:6, and who, as he wounds, he heals, and which is sensibly perceived by his people. The word "plague" carries in it something more dreadful, and fitly enough expresses the nature of sin, which is a pestilential disease; the corruption of nature, indwelling sin is called the "plague of the heart", 3Kings 8:38. It is a loathsome disease, and without the grace of God, a mortal one; the body of sin, is a body of death; and all sin is of the same nature and kind; the end of it is destruction and death: the healing of it is the forgiveness of sin, which is through the blood of Christ, and the application of it to the soul; which, when made, is sensibly felt, for it immediately produces spiritual joy, peace, and comfort: this makes the bones, which were broken, to rejoice; this bids every son and daughter of the Lord God Almighty to be of good cheer; it causes the inhabitants of Zion to hold their peace, and no more say they are sick, because their sins are forgiven them. And a man may as easily perceive when his spiritual maladies are healed in this way, as when he is cured of any bodily disorder.
(s) Maimon. Issure Bia, c. 4. sect. 20, 22. & 5. 3. & 6. 1. Misn. Nidda, c. 2. sect. 5. (t) T. Hieros. Nidda, fol. 50. 2. Moses Kotsensis Mitzvot Tora, pr. neg. 111. (u) T. Hieros. Nidda, fol. 48. 4.
Robert Jamieson, A. R. Fausset and David Brown
5:29 And straightway the fountain of her blood was dried up--Not only was her issue of blood stanched (Lk 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.
5:305:30: Եւ անդէն վաղվաղակի՝ գիտա՛ց Յիսուս յանձն իւր զզօրութիւնն որ ե՛լ ՚ի նմանէ, դարձա՛ւ յամբոխն եւ ասէ. Ո՞վ մերձեցաւ ՚ի հանդերձս իմ[664]։ [664] Ոմանք. Ո՞ մերձեցաւ ՚ի հան՛՛։
30 Եւ Յիսուս իսկոյն ինքն իր մէջ իմանալով իրենից դուրս ելած զօրութիւնը, դարձաւ դէպի ամբոխը եւ ասաց. «Ո՞վ դիպաւ իմ զգեստներին»
30 Եւ Յիսուս գիտցաւ թէ զօրութիւն մը իրմէ ելաւ, դարձաւ բազմութեան ու ըսաւ. «Ո՞վ դպաւ իմ հանդերձներուս»։
Եւ անդէն վաղվաղակի գիտաց Յիսուս յանձն իւր զզօրութիւնն որ ել ի նմանէ, դարձաւ յամբոխն եւ ասէ. Ո՞վ մերձեցաւ ի հանդերձս իմ:

5:30: Եւ անդէն վաղվաղակի՝ գիտա՛ց Յիսուս յանձն իւր զզօրութիւնն որ ե՛լ ՚ի նմանէ, դարձա՛ւ յամբոխն եւ ասէ. Ո՞վ մերձեցաւ ՚ի հանդերձս իմ[664]։
[664] Ոմանք. Ո՞ մերձեցաւ ՚ի հան՛՛։
30 Եւ Յիսուս իսկոյն ինքն իր մէջ իմանալով իրենից դուրս ելած զօրութիւնը, դարձաւ դէպի ամբոխը եւ ասաց. «Ո՞վ դիպաւ իմ զգեստներին»
30 Եւ Յիսուս գիտցաւ թէ զօրութիւն մը իրմէ ելաւ, դարձաւ բազմութեան ու ըսաւ. «Ո՞վ դպաւ իմ հանդերձներուս»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: В то же время Иисус, почувствовав Сам в Себе, что вышла из Него сила, обратился в народе и сказал: кто прикоснулся к Моей одежде?
5:30  καὶ εὐθὺς ὁ ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῶ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῶ ὄχλῳ ἔλεγεν, τίς μου ἥψατο τῶν ἱματίων;
5:30. καὶ (And) εὐθὺς (straight) ὁ (the-one) Ἰησοῦς (an-Iesous) ἐπιγνοὺς (having-had-acquainted-upon) ἐν (in) ἑαυτῷ (unto-self) τὴν (to-the-one) ἐξ (out) αὐτοῦ (of-it) δύναμιν (to-an-ablity) ἐξελθοῦσαν (to-having-had-came-out,"ἐπιστραφεὶς (having-had-been-beturned-upon) ἐν (in) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) ἔλεγεν (it-was-forthing,"Τίς (What-one) μου (of-me) ἥψατο ( it-fastened ) τῶν (of-the-ones) ἱματίων; (of-apparelets?"
5:30. et statim Iesus cognoscens in semet ipso virtutem quae exierat de eo conversus ad turbam aiebat quis tetigit vestimenta meaAnd immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments?
30. And straightway Jesus, perceiving in himself that the power from him had gone forth, turned him about in the crowd, and said, Who touched my garments?
5:30. And immediately Jesus, realizing within himself that power that had gone out from him, turning to the crowd, said, “Who touched my garments?”
5:30. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes:

30: В то же время Иисус, почувствовав Сам в Себе, что вышла из Него сила, обратился в народе и сказал: кто прикоснулся к Моей одежде?
5:30  καὶ εὐθὺς ὁ ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῶ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῶ ὄχλῳ ἔλεγεν, τίς μου ἥψατο τῶν ἱματίων;
5:30. et statim Iesus cognoscens in semet ipso virtutem quae exierat de eo conversus ad turbam aiebat quis tetigit vestimenta mea
And immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments?
5:30. And immediately Jesus, realizing within himself that power that had gone out from him, turning to the crowd, said, “Who touched my garments?”
5:30. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 Господь знал, что случилось с больной, благодаря тому, что она прикоснулась к Его одежде, но задает вопрос, для того, чтобы вызвать ее исповедание и внушить ей, что исцелилась она не в силу какого-то магического воздействия одежды Чудотворца, а в силу своей веры в Него, как Сына Божия. - Будь здорова, т.е. оставайся в том новом положении, в каком ты очутилась в тот момент, как прикоснулась с верою к моей одежде.
Albert Barnes: Notes on the Bible - 1834
5:30
Virtue had gone out of him - Power to heal. The word in the original means power.
Who touched my clothes? - This be said, not to obtain information, for he had healed her, and must have known on whom the blessing was conferred; but he did it that the woman might herself make a confession of the whole matter, so that the power of her faith and the greatness of the miracle might be manifested to the praise of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: virtue: Luk 6:19, Luk 8:46; Pe1 2:9 *marg.
John Gill
5:30 And Jesus immediately knowing in himself,.... As soon as ever the woman had touched his garments, and had a cure, Christ, who knew all things in his Spirit, or divine nature, that dwelt in him, knew what was done, that the woman had touched him, and was healed thereby; though, as not without his knowledge, so neither without his will, and entirely by his power:
that virtue was gone out of him; to the healing of some person, though not at all to the diminution of that virtue, which remained as powerful and effective in him as ever. This shows that there was an internal essential virtue in Christ to cure diseases: it was not what he derived from another, or exercised under another's influence; but what was his own, and which he put forth as the Lord God omnipotent. The apostles of Christ cured diseases, but not by their own power and holiness, by any innate virtue in them; but in the name of Christ, and by power derived and received from him: but Christ, being God, had infinite virtue within himself, which went forth from him when he pleased, to the curing of whatsoever disease he thought fit; and which was no ways lessened by the frequent exertions of it; no more than the light and heat of the sun by the continual emanations of them; only there is this difference between the emission of light and heat from the sun, and the sending forth virtue from Christ, that the one is by the necessity of nature, without knowledge, or will, but the other voluntarily, and when, and as he pleases, The same holds good with respect to healing spiritual diseases: Christ has a power within him to forgive all trespasses; and virtue may be said to go out of him to this purpose, when it is his will to make application of pardoning mercy to his people; which requires an exertion of power, as well as a display of grace.
Turned him about in the press, and said, who touched my clothes? that is, turned himself towards the woman behind him, though the press was so large about him, and asked who touched his clothes; not for his own sake, who knew very well who had done it; but that the cure might be known to others: not for the sake of ostentation and popular applause, but for the manifestation of his glory, and for the glory of God, and for the strengthening the faith of Jairus, who was with him, and with whom he was going to raise his daughter to life; and also that he might have an opportunity of showing forth, and commending this poor woman's faith, and of confirming the cure wrought, and of dismissing her with the utmost pleasure and joy.
Robert Jamieson, A. R. Fausset and David Brown
5:30 And Jesus immediately knowing in himself that virtue--or "efficacy."
had gone out of him--He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."
turned him about in the press--crowd.
and said, Who touched my clothes?
5:315:31: Եւ ասեն ցնա աշակերտքն. Տեսանես՝ զի ամբոխդ նեղէ՛ զքեզ, եւ ասես թէ ո՞վ մերձեցաւ ՚ի հանդերձս իմ[665]։ [665] Ոմանք. Ո՞ մերձեցաւ ՚ի հան՛՛։
31 Եւ աշակերտները նրան ասացին. «Տեսնում ես, որ ամբոխը նեղում է քեզ, եւ ասում ես, թէ՝ ո՞վ դիպաւ իմ զգեստներին»
31 Աշակերտները ըսին իրեն. «Կը տեսնես թէ բազմութիւնը քեզ կը նեղէ ու կ’ըսես թէ՝ ‘Ո՞վ ինծի դպաւ’»։
Եւ ասեն ցնա աշակերտքն. Տեսանես զի ամբոխդ նեղէ զքեզ, եւ ասես թէ` Ո՞վ մերձեցաւ ի հանդերձս իմ:

5:31: Եւ ասեն ցնա աշակերտքն. Տեսանես՝ զի ամբոխդ նեղէ՛ զքեզ, եւ ասես թէ ո՞վ մերձեցաւ ՚ի հանդերձս իմ[665]։
[665] Ոմանք. Ո՞ մերձեցաւ ՚ի հան՛՛։
31 Եւ աշակերտները նրան ասացին. «Տեսնում ես, որ ամբոխը նեղում է քեզ, եւ ասում ես, թէ՝ ո՞վ դիպաւ իմ զգեստներին»
31 Աշակերտները ըսին իրեն. «Կը տեսնես թէ բազմութիւնը քեզ կը նեղէ ու կ’ըսես թէ՝ ‘Ո՞վ ինծի դպաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Ученики сказали Ему: Ты видишь, что народ теснит Тебя, и говоришь: кто прикоснулся ко Мне?
5:31  καὶ ἔλεγον αὐτῶ οἱ μαθηταὶ αὐτοῦ, βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις, τίς μου ἥψατο;
5:31. καὶ (And) ἔλεγον (they-were-forthing) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"Βλέπεις (Thou-view) τὸν (to-the-one) ὄχλον (to-a-crowd) συνθλίβοντά (to-pressing-together) σε, (to-thee) καὶ (and) λέγεις (thou-forth,"Τίς (What-one) μου (of-me) ἥψατο ; ( it-fastened ?"
5:31. et dicebant ei discipuli sui vides turbam conprimentem te et dicis quis me tetigitAnd his disciples said to him: Thou seest the multitude thronging thee, and sayest thou who hath touched me?
31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
5:31. And his disciples said to him, “You see that the crowd presses around you, and yet you say, ‘Who touched me?’ ”
5:31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me:

31: Ученики сказали Ему: Ты видишь, что народ теснит Тебя, и говоришь: кто прикоснулся ко Мне?
5:31  καὶ ἔλεγον αὐτῶ οἱ μαθηταὶ αὐτοῦ, βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις, τίς μου ἥψατο;
5:31. et dicebant ei discipuli sui vides turbam conprimentem te et dicis quis me tetigit
And his disciples said to him: Thou seest the multitude thronging thee, and sayest thou who hath touched me?
5:31. And his disciples said to him, “You see that the crowd presses around you, and yet you say, ‘Who touched me?’ ”
5:31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:31: Thou seest the multitude thronging then, etc. - Many touch Jesus who are not healed by him: the reason is, they do it not by faith, through a sense of their wants, and a conviction of his ability and willingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the immediate consequence of this received virtue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: Thou seest: Luk 8:45, Luk 9:12
John Gill
5:31 And his disciples said unto him,.... Peter, and they that were with him; after the crowd that were about him denied that any of them had touched him; see Lk 8:45,
thou seest the multitude thronging thee, and sayest thou who touched me? They seem astonished at his question, and answer with some degree of warmth, and almost ready to charge it as weak: and impertinent; since, as there was such a crowd about him, pressing him on every side, he could not but be touched by many; and therefore to ask who touched him, when this was the case, they thought was a very strange and unnecessary question.
Robert Jamieson, A. R. Fausset and David Brown
5:31 And his disciples said unto him--Luke says (Lk 8:45), "When all denied, Peter and they that were with Him said, Master."
Thou seest the multitude thronging thee, and sayest thou, Who touched me?--"Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (Lk 8:46). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED HIM," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as AUGUSTINE long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.
5:325:32: Եւ շուրջ հայէր տեսանել՝ թէ ո՞ զայն արար[666]։ [666] Ոմանք. Թէ ո՞վ զայն ար՛՛։
32 Եւ նա շուրջն էր նայում՝ տեսնելու, թէ ո՛վ այդ արեց
32 Յիսուս իր բոլորտիքը նայեցաւ, որպէս զի այս բանը ընողը տեսնէ։
Եւ շուրջ հայէր տեսանել թէ ո՛ զայն արար:

5:32: Եւ շուրջ հայէր տեսանել՝ թէ ո՞ զայն արար[666]։
[666] Ոմանք. Թէ ո՞վ զայն ար՛՛։
32 Եւ նա շուրջն էր նայում՝ տեսնելու, թէ ո՛վ այդ արեց
32 Յիսուս իր բոլորտիքը նայեցաւ, որպէս զի այս բանը ընողը տեսնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: Но Он смотрел вокруг, чтобы видеть ту, которая сделала это.
5:32  καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν.
5:32. καὶ (And) περιεβλέπετο ( it-was-viewing-about ) ἰδεῖν (to-have-had-seen) τὴν (to-the-one) τοῦτο (to-the-one-this) ποιήσασαν. (to-having-done-unto)
5:32. et circumspiciebat videre eam quae hoc feceratAnd he looked about to see her who had done this.
32. And he looked round about to see her that had done this thing.
5:32. And he looked around to see the woman who had done this.
5:32. And he looked round about to see her that had done this thing.
And he looked round about to see her that had done this thing:

32: Но Он смотрел вокруг, чтобы видеть ту, которая сделала это.
5:32  καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν.
5:32. et circumspiciebat videre eam quae hoc fecerat
And he looked about to see her who had done this.
5:32. And he looked around to see the woman who had done this.
5:32. And he looked round about to see her that had done this thing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
5:32 And he looked round about,.... The press and throng of people, on every side of him; though he knew very well where she stood, who had done the thing, and had received the cure:
to see her that had done this thing; how she looked, and whether her countenance, and the confusion she was thrown into by the question, would not betray her; though he himself wanted no such signs, by which to discover her. Christ, as God, being omniscient, knew who she was, and where she was; and, as man, did not want to see her to gratify his curiosity: nor was his view to chide her for what she had done, but to express his well pleasedness in her faith and actions, and to observe it to others, and the cure she had; not in an ostentatious way, to gain glory to himself, but to commend her faith, and encourage others in the exercise of it on him; and especially Jairus, the ruler of the synagogue, who was with him, and in great distress, on account of his daughter, whom Christ was going to raise from the dead.
Robert Jamieson, A. R. Fausset and David Brown
5:32 And he looked round about to see her that had done this thing--not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.
5:335:33: Եւ կինն՝ զարհուրեալ եւ դողացեալ վասն որոյ գա՛ղտն արար. քանզի գիտէ՛ր զինչ եղեւ նմա. եկն՝ անկա՛ւ առաջի նորա, եւ ասաց զամենայն իրսն ստուգութեամբ[667]։ [667] Ոմանք. Եղեւն նմա։
33 Եւ այդ կինը, զարհուրած ու դողալով նրա համար, որ գաղտնի էր արել, - որովհետեւ գիտէր, թէ ինչ կատարուեց իր հետ, - եկաւ ընկաւ նրա առաջ եւ ամէն ինչ ստուգութեամբ ասաց
33 Կինը վախցաւ ու դողաց, վասն զի գիտէր թէ իրեն ի՛նչ եղաւ եւ եկաւ՝ անոր առջեւ ինկաւ ու բոլոր բաները շիտկէ շիտակ ըսաւ անոր։
Եւ կինն զարհուրեալ եւ դողացեալ [18]վասն որոյ գաղտն արար``, քանզի գիտէր զի՛նչ եղեւ նմա, եկն անկաւ առաջի նորա, եւ ասաց զամենայն իրսն ստուգութեամբ:

5:33: Եւ կինն՝ զարհուրեալ եւ դողացեալ վասն որոյ գա՛ղտն արար. քանզի գիտէ՛ր զինչ եղեւ նմա. եկն՝ անկա՛ւ առաջի նորա, եւ ասաց զամենայն իրսն ստուգութեամբ[667]։
[667] Ոմանք. Եղեւն նմա։
33 Եւ այդ կինը, զարհուրած ու դողալով նրա համար, որ գաղտնի էր արել, - որովհետեւ գիտէր, թէ ինչ կատարուեց իր հետ, - եկաւ ընկաւ նրա առաջ եւ ամէն ինչ ստուգութեամբ ասաց
33 Կինը վախցաւ ու դողաց, վասն զի գիտէր թէ իրեն ի՛նչ եղաւ եւ եկաւ՝ անոր առջեւ ինկաւ ու բոլոր բաները շիտկէ շիտակ ըսաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
5:3333: Женщина в страхе и трепете, зная, что с нею произошло, подошла, пала пред Ним и сказала Ему всю истину.
5:33  ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῶ καὶ εἶπεν αὐτῶ πᾶσαν τὴν ἀλήθειαν.
5:33. ἡ (The-one) δὲ (moreover) γυνὴ (a-woman) φοβηθεῖσα (having-been-feareed-unto) καὶ (and) τρέμουσα, (trembling,"εἰδυῖα (having-had-come-to-see) ὃ (to-which) γέγονεν (it-hath-had-come-to-become) αὐτῇ, (unto-it,"ἦλθεν (it-had-came) καὶ (and) προσέπεσεν (it-had-fallen-toward) αὐτῷ (unto-it) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it) πᾶσαν (to-all) τὴν (to-the-one) ἀλήθειαν. (to-an-un-secluding-of)
5:33. mulier autem timens et tremens sciens quod factum esset in se venit et procidit ante eum et dixit ei omnem veritatemBut the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
33. But the woman fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth.
5:33. Yet truly, the woman, in fear and trembling, knowing what had happened within her, went and fell prostrate before him, and she told him the whole truth.
5:33. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth:

33: Женщина в страхе и трепете, зная, что с нею произошло, подошла, пала пред Ним и сказала Ему всю истину.
5:33  ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῶ καὶ εἶπεν αὐτῶ πᾶσαν τὴν ἀλήθειαν.
5:33. mulier autem timens et tremens sciens quod factum esset in se venit et procidit ante eum et dixit ei omnem veritatem
But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
5:33. Yet truly, the woman, in fear and trembling, knowing what had happened within her, went and fell prostrate before him, and she told him the whole truth.
5:33. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:33: Fearing and trembling - See Mat 9:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:33: the woman: Mar 4:41; Luk 1:12, Luk 1:29, Luk 8:47
and told: Psa 30:2, Psa 66:16, Psa 103:2-5, Psa 116:12-14
John Gill
5:33 But the woman fearing and trembling,.... Lest she should be reproved, and suffer the penalties of the law, for appearing in public during the time of her uncleanness, Lev 15:25, or that Christ was displeased with her, for her taking an improper method to obtain her cure; or lest he should recall it, or was angry with her for concealing it, and attempting to go away undiscovered, and without so much as thanking him for it. After conversion, after souls have laid hold on Christ for righteousness and life; after they have had the pardon of their sins, and are cured of their diseases, they are not without their fears and tremblings, though there is no just reason for them: they fear where no fear is; that is, where there is no true cause of fear; which was this woman's ease: they are sometimes afraid they have no interest in Christ, and in his love; that they are hypocrites; that the truth of grace is not in them; that they shall never hold out to the end; that they shall perish, and come short of eternal glory, notwithstanding they know, as this woman did, what has been done in them, and done for them.
Knowing what was done in her, and by her; being conscious to herself that she was the person that had touched him, and that upon it the fountain of her blood was dried up, and she was thoroughly healed of her disease:
Came and fell down before him, and told him all the truth. Christ did not point her out, though he knew her; or call her by her name, though he could have done it, and have ordered her to come to him, and account for her conduct: he had said enough to work upon her, and engage her to come; who came of herself, and with the greatest reverence to his person, and sense of her own unworthiness, threw herself at his feet, and gave him a relation of the whole matter, with the utmost truth and, exactness; what had been her case, what was her faith, and what she had done, and what a cure she had received; and which she acknowledged with the greatest thankfulness. In some copies it is added, "before all"; before Christ and his disciples, and the throng of people that were along with him: she that came behind Christ, and privately took hold of the hem of his garment, her faith secretly going out unto him; now appears openly before him, not being able to hide herself any longer. Nor is she ashamed to tell what she had done, and had been done in her: truth is to be spoken, even all the truth; no one has reason to be ashamed of that, and especially of the truth of grace, truth in the inward parts; this is what God requires, and gives, and delights in. The secret experiences of grace in our souls we should not be ashamed to relate to others; this makes for the glory of divine grace, and the good of others. In some copies it is read, "and told him all her cause before all": her whole affair, how it had been with her, and now was, and what was the cause of her taking such a method she did.
Robert Jamieson, A. R. Fausset and David Brown
5:33 But the woman, fearing and trembling, knowing what was done in her--alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.
came and fell down before him, and told him all the truth--In Luke (Lk 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.
5:345:34: Եւ Յիսուս՝ ասէ ցնա. Դո՛ւստր՝ հաւատք քո կեցուցին զքեզ. ե՛րթ ՚ի խաղաղութիւն, եւ եղիջի՛ր ո՛ղջ ՚ի տանջանաց քոց[668]։ դդ [668] Ոմանք. ՚Ի տանջանացդ քոց։
34 Եւ Յիսուս նրան ասաց. «Դո՛ւստր, քո հաւատը քեզ փրկեց, գնա՛ խաղաղութեամբ եւ քո տանջանքներից բժշկուած եղիր»:
34 Յիսուս ըսաւ անոր. «Ա՛ղջիկ, քու հաւատքդ քեզ բժշկեց. գնա՛ խաղաղութեամբ եւ բժշկուի՛ր քու տանջանքէդ»։
Եւ Յիսուս ասէ ցնա. Դուստր, հաւատք քո կեցուցին զքեզ, երթ ի խաղաղութիւն եւ եղիջիր ողջ ի տանջանաց քոց:

5:34: Եւ Յիսուս՝ ասէ ցնա. Դո՛ւստր՝ հաւատք քո կեցուցին զքեզ. ե՛րթ ՚ի խաղաղութիւն, եւ եղիջի՛ր ո՛ղջ ՚ի տանջանաց քոց[668]։ դդ
[668] Ոմանք. ՚Ի տանջանացդ քոց։
34 Եւ Յիսուս նրան ասաց. «Դո՛ւստր, քո հաւատը քեզ փրկեց, գնա՛ խաղաղութեամբ եւ քո տանջանքներից բժշկուած եղիր»:
34 Յիսուս ըսաւ անոր. «Ա՛ղջիկ, քու հաւատքդ քեզ բժշկեց. գնա՛ խաղաղութեամբ եւ բժշկուի՛ր քու տանջանքէդ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3434: Он же сказал ей: дщерь! вера твоя спасла тебя; иди в мире и будь здорова от болезни твоей.
5:34  ὁ δὲ εἶπεν αὐτῇ, θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
5:34. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῇ (unto-it,"Θυγάτηρ, (A-daughter,"ἡ (the-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε: (to-thee) ὕπαγε (thou-should-lead-under) εἰς (into) εἰρήνην, (to-a-peace) καὶ (and) ἴσθι (thou-should-be) ὑγιὴς (healthed) ἀπὸ (off) τῆς (of-the-one) μάστιγός (of-a-whip) σου. (of-thee)
5:34. ille autem dixit ei filia fides tua te salvam fecit vade in pace et esto sana a plaga tuaAnd he said to her: Daughter, thy faith hath made thee whole: go in peace, and be thou whole of thy disease.
34. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
5:34. And he said to her: “Daughter, your faith has saved you. Go in peace, and be healed from your wound.”
5:34. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague:

34: Он же сказал ей: дщерь! вера твоя спасла тебя; иди в мире и будь здорова от болезни твоей.
5:34  ὁ δὲ εἶπεν αὐτῇ, θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
5:34. ille autem dixit ei filia fides tua te salvam fecit vade in pace et esto sana a plaga tua
And he said to her: Daughter, thy faith hath made thee whole: go in peace, and be thou whole of thy disease.
5:34. And he said to her: “Daughter, your faith has saved you. Go in peace, and be healed from your wound.”
5:34. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
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
5:34: Be whole of thy plague - Rather, continue whole, not, be whole, for she was already healed: but this contains a promise, necessary to her encouragement, that her disorder should afflict her no more.
Albert Barnes: Notes on the Bible - 1834
5:34
Daughter - A word of kindness, tending to inspire confidence and to dissipate her fears.
Be whole - That is, continue to be whole, for she was already cured.
Of thy plague - Thy disease; literally, thy "scourge." So a word from Jesus heals the moral malady of the sinner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:34: Daughter: Mat 9:2, Mat 9:22; Luk 8:48
thy faith: Mar 10:52; Luk 7:50, Luk 8:48, Luk 17:19, Luk 18:42; Act 14:9
go: Sa1 1:17, Sa1 20:42; Kg2 5:19; Ecc 9:7
John Gill
5:34 And he said unto her, daughter,.... Instead of reproving her, or showing any anger, or resentment at her, as she feared, he speaks to her in a very soft, kind, and tender manner, and called her "daughter", which was not only an expression of affection and civility, this being an affable, courteous way of speaking used by the Jews; but might signify her spiritual relation through him, being a child of God by adopting grace. She was a daughter of Abraham by natural descent, as was the woman bound by Satan eighteen years, Lk 13:16 and so she was likewise in a spiritual sense, being one that walked in the steps of his faith, believing in hope against hope; and she was also a daughter of the Lord God Almighty, as her faith showed her to be, Gal 3:26, and to this our Lord may chiefly refer; she was one of those that were predestinated to the adoption of children, and were given to Christ as such; and who are evidentially the children of God by faith in him: and to have a testimony of adoption from the Spirit of God, and from the mouth of Christ himself, as this woman had; how great a blessing is it!
thy faith hath made thee whole: through faith in Christ she received the cure from him; for it was not her act of faith that either merited, or procured it, but his power, and he himself the object of her faith that effected it: though he is pleased to take no further notice of the virtue that went out from him; but commends her faith, for her further and future encouragement in the exercise of it, and for the encouragement of others to believe in him. In the Greek text it is, "thy faith hath saved thee"; both from her bodily disease, and from her sins: not that there is such an intrinsic virtue in faith as to deliver from either; for certain it is, that it was not virtue that went out of her faith, but virtue which went out from Christ, that cured her of her issue; though faith was the means of drawing it out; or it was that, through which, virtue from Christ exerted itself, and produced such an effect: and it is as certain, that not faith, but Christ, is the author and cause of spiritual salvation: faith looks to Christ for salvation, and receives every blessing of it from him, as righteousness, peace, pardon, adoption, and eternal life; so that believers are saved by grace, through faith; through the exercise of that grace they have the joy, and comfort Of salvation now; and through it they are kept, by the power of God, unto the full possession of it hereafter.
Go in peace; to thine house; all health and happiness attend thee; let no uneasy thought, about what has passed, dwell on thy mind; be joyful and thankful for the mercy received, and never fear, or dread, a return of the disorder. Peace is the effect of faith in Christ, of pardon through his blood, and salvation in him; true, spiritual, solid peace is enjoyed in a way of believing; it is the fruit of a view of interest in justification by faith in Christ's righteousness; and nothing more effectually produces and secures it than a sense of, all spiritual diseases being healed, or an application of pardoning grace and mercy, through the blood of Christ; which itself speaks better things than that of Abel, even pardon, and so peace: such who are blessed in this manner, and walk under a view and sense of these things, go in peace all their days, and at last enter into peace, even into the joy of their Lord.
And be whole of thy plague: she was so already; but this was a confirmation of it, and what might assure her, that she should remain so, and no more be afflicted with that chastisement. Sin pardoned, though sought for, shall not be found; nor condemnation come upon the pardoned sinner; he is whole and sound, and shall be no more sick, and much less die the second death.
Robert Jamieson, A. R. Fausset and David Brown
5:34 And he said unto her, Daughter--"be of good comfort" (Lk 8:48).
thy faith hath made thee whole; go in peace, and be whole of thy plague--Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"
Jairus' Daughter Raised to Life (Mk 5:35-43).
5:355:35: Մինչ դեռ նա զա՛յն խօսէր, գա՛ն ոմանք ՚ի տանէ ժողովրդապետին՝ եւ ասեն, թէ դուստրն քո մեռա՛ւ, զի՞ եւս աշխատ առնես զվարդապետդ[669]։ [669] Ոմանք. Եւ մինչդեռ նա... գան ոմանք ՚ի ժողովրդապետէն. կամ՝ ՚ի ժողովրդապետն, եւ ասեն։
35 Մինչ Յիսուս այս բանն էր խօսում, ժողովրդապետի տնից ոմանք եկան եւ ասացին. «Քո դուստրը մեռաւ, էլ ի՞նչ ես նեղութիւն տալիս Վարդապետին»
35 Երբ ինք դեռ կը խօսէր, ժողովրդապետին տունէն ոմանք եկան ու ըսին. «Աղջիկդ մեռաւ, ալ ինչո՞ւ վարդապետը կը յոգնեցնես»։
Մինչդեռ նա զայն խօսէր, գան ոմանք ի տանէ ժողովրդապետին եւ ասեն թէ` Դուստրն քո մեռաւ, զի՞ եւս աշխատ առնես զվարդապետդ:

5:35: Մինչ դեռ նա զա՛յն խօսէր, գա՛ն ոմանք ՚ի տանէ ժողովրդապետին՝ եւ ասեն, թէ դուստրն քո մեռա՛ւ, զի՞ եւս աշխատ առնես զվարդապետդ[669]։
[669] Ոմանք. Եւ մինչդեռ նա... գան ոմանք ՚ի ժողովրդապետէն. կամ՝ ՚ի ժողովրդապետն, եւ ասեն։
35 Մինչ Յիսուս այս բանն էր խօսում, ժողովրդապետի տնից ոմանք եկան եւ ասացին. «Քո դուստրը մեռաւ, էլ ի՞նչ ես նեղութիւն տալիս Վարդապետին»
35 Երբ ինք դեռ կը խօսէր, ժողովրդապետին տունէն ոմանք եկան ու ըսին. «Աղջիկդ մեռաւ, ալ ինչո՞ւ վարդապետը կը յոգնեցնես»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3535: Когда Он еще говорил сие, приходят от начальника синагоги и говорят: дочь твоя умерла; что еще утруждаешь Учителя?
5:35  ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον;
5:35. Ἔτι (If-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) ἔρχονται ( they-cometh ) ἀπὸ (off) τοῦ (of-the-one) ἀρχισυναγώγου (of-a-leading-together-firster) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἡ (The-one) θυγάτηρ (a-daughter) σου (of-thee) ἀπέθανεν: (it-had-died-off) τί (to-what-one) ἔτι (if-to-a-one) σκύλλεις (thou-flay) τὸν (to-the-one) διδάσκαλον; (to-a-teaching-speaker?"
5:35. adhuc eo loquente veniunt ab archisynagogo dicentes quia filia tua mortua est quid ultra vexas magistrumWhile he was yet speaking, some come from the ruler of the synagogue's house, saying: Thy daughter is dead: why dost thou trouble the master any further?
35. While he yet spake, they come from the ruler of the synagogue’s , saying, Thy daughter is dead: why troublest thou the Master any further?
5:35. While he was still speaking, they arrived from the ruler of the synagogue, saying: “Your daughter is dead. Why trouble the Teacher any further?”
5:35. While he yet spake, there came from the ruler of the synagogue’s [house certain] which said, Thy daughter is dead: why troublest thou the Master any further?
While he yet spake, there came from the ruler of the synagogue' s [house certain] which said, Thy daughter is dead: why troublest thou the Master any further:

35: Когда Он еще говорил сие, приходят от начальника синагоги и говорят: дочь твоя умерла; что еще утруждаешь Учителя?
5:35  ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον;
5:35. adhuc eo loquente veniunt ab archisynagogo dicentes quia filia tua mortua est quid ultra vexas magistrum
While he was yet speaking, some come from the ruler of the synagogue's house, saying: Thy daughter is dead: why dost thou trouble the master any further?
5:35. While he was still speaking, they arrived from the ruler of the synagogue, saying: “Your daughter is dead. Why trouble the Teacher any further?”
5:35. While he yet spake, there came from the ruler of the synagogue’s [house certain] which said, Thy daughter is dead: why troublest thou the Master any further?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 О воскрешении дочери Иаира ев. Марк говорит также с большими подробностями, чем ев. Матфей (IX, 23-26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. 42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. 43 And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

Diseases and deaths came into the world by the sin and disobedience of the first Adam; but by the grace of the second Adam both are conquered. Christ, having healed an incurable disease, here goes on to triumph over death, as in the beginning of the chapter he had triumphed over an outrageous devil.

I. The melancholy news is brought to Jairus, that his daughter is dead, and therefore, if Christ be as other physicians, he comes too late. While there is life, there is hope, and room for the use of means; but when life is gone, it is past recall; Why troublest thou the Master any further? v. 35. Ordinarily, the proper thought in this case, is, "The matter is determined, the will of God is done, and I submit, I acquiesce; The Lord gave, and the Lord hath taken away. While the child was alive, I fasted and wept; for I said, Who can tell but God will yet be gracious to me, and the child shall live? But now that it is dead, wherefore should I weep? I shall go to it, but it shall not return to me." With such words we should quiet ourselves at such a time, that our souls may be as a child that is weaned from his mother: but there the case was extraordinary; the death of the child doth not, as usually, put an end to the narrative.

II. Christ encourageth the afflicted father yet to hope that his application to Christ on the behalf of his child should not be in vain. Christ had staid to work a cure by the way, but he shall be no sufferer by that, nor loser by the gain of others; Be not afraid, only believe. We may suppose Jairus at a pause, whether he should ask Christ to go on or no; but have we not as much occasion for the grace of God, and his consolations, and consequently of the prayers of our ministers and Christian friends, when death is in the house, as when sickness is? Christ therefore soon determines this matter; "Be not afraid that my coming will be to no purpose, only believe that I will make it turn to a good account." Note, 1. We must not despair concerning our relations that are dead, nor sorrow for them as those that have no hope. See what is said to Rachel, who refused to be comforted concerning her children, upon the presumption that they were not; Refrain thy voice from weeping, and thine eyes from tears; for there is hope in thine end, that thy children shall come again, Jer. xxxi. 16, 17. Therefore fear not, faint not. 2. Faith is the only remedy against disquieting grief and fear at such a time: let that silence them, Only believe. Keep up a confidence in Christ, and a dependence upon him, and he will do what is for the best. Believe the resurrection, and then be not afraid.

III. He went with a select company to the house where the dead child was. He had, by the crowd that attended him, given advantage to the poor woman he last healed, and, having done that, now he shook off the crowd, and suffered no man to follow him (to follow with him, so the word is), but his three bosom-disciples, Peter, and James, and John; a competent number to be witnesses of the miracle, but not such a number as that his taking them with him might look like vainglory.

IV. He raised the dead child to life; the circumstances of the narrative here are much the same as we had them in Matthew; only here we may observe,

1. That the child was extremely well beloved, for the relations and neighbours wept and wailed greatly. It is very afflictive when that which is come forth like a flower is so soon cut down, and withereth before it is grown up; when that grieves us, of which we said, This same shall comfort us.

2. That it was evident beyond dispute, that the child was really and truly dead. Their laughing Christ to scorn, for saying, She is not dead, but sleepeth, though highly reprehensible, serves for the proof of this.

3. That Christ put those out as unworthy to be witnesses of the miracle, who were noisy in their sorrow, and were so ignorant in the things of God, as not to understand him when he spoke of death as a sleep, or so scornful, as to ridicule him for it.

4. That he took the parents of the child to be witnesses of the miracle, because in it he had an eye to their faith, and designed it for their comfort, who were the true, for they were the silent mourners.

5. That Christ raised the child to life by a word of power, which is recorded here, and recorded in Syriac, the language in which Christ spoke, for the greater certainty of the thing; Talitha, cumi; Damsel, I say unto thee, Arise. Dr. Lightfoot saith, It was customary with the Jews, when they gave physic to one that was sick, to say, Arise from thy disease; meaning, We wish thou mayest arise: but to one that was dead, Christ said, Arise from the dead; meaning, I command that thou arise; nay, there is more in it--the dead have not power to arise, therefore power goes along with this word, to make it effectual. Da quod jubes, et jube quod vis--Give what thou commandest, and command what thou wilt. Christ works while he commands, and works by the command, and therefore may command what he pleaseth, even the dead to arise. Such is the gospel call to those that are by nature dead in trespasses and sins, and can no more rise from that death by their own power, than this child could; and yet that word, Awake, and arise from the dead, is neither vain, nor in vain, when it follows immediately, Christ shall give thee light, Eph. v. 14. It is by the word of Christ that spiritual life is given, I said unto thee, Live, Ezek. xvi. 6.

6. That the damsel, as soon as life returned, arose, and walked, v. 42. Spiritual life will appear by our rising from the bed of sloth and carelessness, and our walking in a religious conversation, our walking up and down in Christ's name and strength; even from those that are of the age of twelve years, it may be expected that they should walk as those whom Christ has raised to life, otherwise than in the native vanity of their minds.

7. That all who saw it, and heard of it, admired the miracle, and him that wrought it; They were astonished with a great astonishment. They could not but acknowledge that there was something in it extraordinary and very great, and yet they knew not what to make of it, or to infer from it. Their wonder should have worked forward to a lively faith, but it rested in a stupor or astonishment.

8. That Christ endeavoured to conceal it; He charged them straitly, that no man should know it. It was sufficiently known to a competent number, but he would not have it as yet proclaimed any further; because his own resurrection was to be the great instance of his power over death, and therefore the divulging of other instances must be reserved till that great proof was given: let one part of the evidence be kept private, till the other part, on which the main stress lies, be made ready.

9. That Christ took care something should be given her to eat. By this it appeared that she was raised not only to life, but to a good state of health, that she had an appetite to her meat; even the new-born babes in Christ's house desire the sincere milk, 1 Pet. ii. 1, 2. And it is observable, that, as Christ, when at first he had made man, presently provided food for him, and food out of the earth of which he was made (Gen. i. 29), so now when he had given a new life, he took care that something should be given to eat; for is he has given life, he may be trusted to give livelihood, because the life is more than meat, Matt. vi. 25. Where Christ hath given spiritual life, he will provide food for the support and nourishment of it unto life eternal, for he will never forsake, or be wanting to, the work of his own hands.
Adam Clarke: Commentary on the Bible - 1831
5:35: Why troublest thou the Master - These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterwards could do nothing.
Albert Barnes: Notes on the Bible - 1834
5:35 , Mar 5:36
Why troublest thou ... - It seems that the people had not yet confidence that Jesus could raise the dead. He had not yet done it; and as the child was now dead, and as they supposed that his power over her was at an end, they wished no farther to trouble him. Jesus kindly set the fears of the ruler at rest, and assured him that he had equal power over the dead and the living, and could as easily raise those who had expired as those who were expiring.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:35: there came: Luk 8:49
thy daughter: Joh 5:25, Joh 11:25
why: Luk 7:6, Luk 7:7; Joh 11:21, Joh 11:32, Joh 11:39
the Master: Mar 10:17; Mat 26:18; Joh 11:28
John Gill
5:35 While he yet spake,.... The above things to the poor woman, in commendation of her faith, and for her future encouragement, peace, and comfort in soul and body:
there came from the ruler of the synagogue's house certain that said. The Vulgate Latin renders it, "from the ruler of the synagogue", and which is indeed the literal version of the phrase; but they could not come from him in person, for he was with Jesus: hence some versions, as the Arabic and Ethiopic, read, "there came to the ruler of the synagogue"; but the sense is easy, by supplying the word house, as we do, and as the Syriac and Persic versions also do. Luke speaks but of "one" that came, Lk 8:49 whereas this evangelist suggests there were more, which is no contradiction; for Luke does not say there was but one; there might be more that came with the news, though but one related it as the mouth of the rest; or they might come one after another with it.
Which said, thy daughter is dead, why troublest thou the master any further? these brought him the account that his daughter was actually dead, which he himself feared before; and therefore they thought it was in vain to give Christ any further trouble to drag along through a crowd of people pressing him; whom they looked upon as a very worthy person, an eminent doctor and prophet, a master in Israel, and one that had done great cures on living persons in distress; yet imagined it was wholly out of his power to raise one from the dead, of which, as yet, they had had no instance, unless the raising of the widow of Nain's son was before this, as indeed it seems to be; but perhaps persons, who were some of the relations, or domestics of the ruler, had heard nothing of it; for if they had, they might have hoped he would have exerted his power in raising the ruler's daughter, as well as the widow's son.
Robert Jamieson, A. R. Fausset and David Brown
5:35 Thy daughter is dead; why troublest thou the Master any further?--the Teacher.
5:365:36: Ի՛սկ Յիսուս իբրեւ լուաւ զբա՛նն ասացեալ, ասէ՛ ցժողովրդապետն. Մի՛ երկնչիր. բայց միայն՝ հաւատա՛։
36 Իսկ Յիսուս, երբ լսեց ասուած խօսքը, ժողովրդապետին ասաց. «Մի՛ վախեցիր, այլ միայն հաւատա՛»
36 Իսկ Յիսուս ըսուած խօսքը լսելուն պէս ժողովրդապետին ըսաւ. «Մի՛ վախնար, միայն հաւատա»։
Իսկ Յիսուս իբրեւ լուաւ զբանն ասացեալ, ասէ ցժողովրդապետն. Մի՛ երկնչիր, բայց միայն հաւատա:

5:36: Ի՛սկ Յիսուս իբրեւ լուաւ զբա՛նն ասացեալ, ասէ՛ ցժողովրդապետն. Մի՛ երկնչիր. բայց միայն՝ հաւատա՛։
36 Իսկ Յիսուս, երբ լսեց ասուած խօսքը, ժողովրդապետին ասաց. «Մի՛ վախեցիր, այլ միայն հաւատա՛»
36 Իսկ Յիսուս ըսուած խօսքը լսելուն պէս ժողովրդապետին ըսաւ. «Մի՛ վախնար, միայն հաւատա»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3636: Но Иисус, услышав сии слова, тотчас говорит начальнику синагоги: не бойся, только веруй.
5:36  ὁ δὲ ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῶ ἀρχισυναγώγῳ, μὴ φοβοῦ, μόνον πίστευε.
5:36. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) παρακούσας (having-heard-beside) τὸν (to-the-one) λόγον (to-a-forthee) λαλούμενον (to-being-spoken-unto) λέγει (it-fortheth) τῷ (unto-the-one) ἀρχισυναγώγῳ (unto-a-leading-together-firster,"Μὴ (Lest) φοβοῦ , ( thou-should-fearee-unto ,"μόνον (to-alone) πίστευε. (thou-should-trust-of)
5:36. Iesus autem verbo quod dicebatur audito ait archisynagogo noli timere tantummodo credeBut Jesus having heard the word that was spoken, saith to the ruler of the synagogue: Fear not, only believe.
36. But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe.
5:36. But Jesus, having heard the word that was spoken, said to the ruler of the synagogue: “Do not be afraid. You need only believe.”
5:36. As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe:

36: Но Иисус, услышав сии слова, тотчас говорит начальнику синагоги: не бойся, только веруй.
5:36  ὁ δὲ ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῶ ἀρχισυναγώγῳ, μὴ φοβοῦ, μόνον πίστευε.
5:36. Iesus autem verbo quod dicebatur audito ait archisynagogo noli timere tantummodo crede
But Jesus having heard the word that was spoken, saith to the ruler of the synagogue: Fear not, only believe.
5:36. But Jesus, having heard the word that was spoken, said to the ruler of the synagogue: “Do not be afraid. You need only believe.”
5:36. As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
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
5:36: Jesus - saith - These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that distress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:36: only: Mar 5:34, Mar 9:23; Ch2 20:20; Mat 9:28, Mat 9:29, Mat 17:20; Luk 8:50; Joh 4:48-50, Joh 11:40; Rom 4:18-24
Geneva 1599
5:36 (3) As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
(3) By faith fathers apprehended the promises of life even for their children.
John Gill
5:36 As soon as Jesus had heard the word that was spoken,.... By those that came from the ruler's house; as that his daughter was dead, and it was to no purpose to give him any further trouble, since all hope of recovery was now gone:
he saith unto the ruler of the synagogue; who was overwhelmed with trouble, and quite dispirited, and ready to swoon and die away;
be not afraid, only believe: do not be discouraged at these tidings, or distrust my power to help thee, only believe that I am able to raise her, even from the dead; and fear not, but it will be done. If a man can but believe, he has no reason to fear; for what is it that almighty power cannot do? it can raise the dead; there is nothing can stand in its way, or stop its course; and faith in it surmounts difficulties which are insuperable to carnal sense and reason: this was the support and foundation of Abraham's faith; hence he was strong in the exercise of it, and believed in hope against hope, because he was fully persuaded that God was able to perform what he had promised, Rom 4:18. And whereas the ruler had expressed some faith in Christ, that his daughter, though at the point of death, would be, healed by him and live, provided he would but come and lay his hands on her; and Christ had assented to go along with him, and had given him an intimation that he would restore her; he had nothing to do but to believe in him, that even though she was dead, he was able to raise her from the dead, as well as to recover her at the point of death, and that he would do it, but, oh! this thing, "only believe", how hard a matter is it, though there is so much encouragement to it both in the power and will of Christ! Faith is not of a man's self at first; it is the gift of God, and the operation of his Spirit; and the lively and comfortable exercise of it is owing to the influence of efficacious grace: but if Christ, who is the author and finisher of faith, says "believe", or "only believe"; such power goes along with his words, as doubtless did at this time, as causes souls to exercise faith in him; and the more faith, the less fear; and such walk most comfortably in themselves, and most to the glory of Christ, who walk by faith on him. This word "only" does not exclude the exercise of other graces, but rather implies it, for where this grace is in exercise, generally speaking, others are; nor the performance of good works, which are the fruits and effects of true faith, and without which faith is dead; but it stands opposed to fears and doubting, and to all carnal reasonings, as well as to all trust and confidence in other objects besides Christ.
Robert Jamieson, A. R. Fausset and David Brown
5:36 he saith unto the ruler of the synagogue, Be not afraid, only believe--Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: "Be not afraid, only believe"--words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (Heb 4:15).
5:375:37: Եւ ո՛չ զոք եթող ընդ իւր երթալ, բայց միայն զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս՝ զեղբայրն Յակովբայ։
37 Եւ ոչ ոքի թոյլ չտուեց իր հետ գնալ, այլ միայն՝ Պետրոսին, Յակոբոսին եւ նրա եղբօրը՝ Յովհաննէսին
37 Եւ մէկը թող չտուաւ որ իրեն հետ երթայ, միայն Պետրոսն ու Յակոբոսը եւ Յակոբոսին եղբայրը՝ Յովհաննէսը։
Եւ ոչ զոք եթող ընդ իւր երթալ, բայց միայն զՊետրոս եւ զՅակովբոս եւ զՅովհաննէս զեղբայրն Յակովբայ:

5:37: Եւ ո՛չ զոք եթող ընդ իւր երթալ, բայց միայն զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս՝ զեղբայրն Յակովբայ։
37 Եւ ոչ ոքի թոյլ չտուեց իր հետ գնալ, այլ միայն՝ Պետրոսին, Յակոբոսին եւ նրա եղբօրը՝ Յովհաննէսին
37 Եւ մէկը թող չտուաւ որ իրեն հետ երթայ, միայն Պետրոսն ու Յակոբոսը եւ Յակոբոսին եղբայրը՝ Յովհաննէսը։
zohrab-1805▾ eastern-1994▾ western am▾
5:3737: И не позволил никому следовать за Собою, кроме Петра, Иакова и Иоанна, брата Иакова.
5:37  καὶ οὐκ ἀφῆκεν οὐδένα μετ᾽ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν πέτρον καὶ ἰάκωβον καὶ ἰωάννην τὸν ἀδελφὸν ἰακώβου.
5:37. καὶ (And) οὐκ (not) ἀφῆκεν (it-sent-off) οὐδένα (to-not-moreover-one) μετ' (with) αὐτοῦ (of-it) συνακολουθῆσαι (to-have-pathed-along-together-unto) εἰ (if) μὴ (lest) τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) Ἰάκωβον (to-an-Iakobos) καὶ (and) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) ἀδελφὸν (to-brethrened) Ἰακώβου. (of-an-Iakobos)
5:37. et non admisit quemquam sequi se nisi Petrum et Iacobum et Iohannem fratrem IacobiAnd he admitted not any man to follow him, but Peter, and James, and John the brother of James.
37. And he suffered no man to follow with him, save Peter, and James, and John the brother of James.
5:37. And he would not permit anyone to follow him, except Peter, and James, and John the brother of James.
5:37. And he suffered no man to follow him, save Peter, and James, and John the brother of James.
And he suffered no man to follow him, save Peter, and James, and John the brother of James:

37: И не позволил никому следовать за Собою, кроме Петра, Иакова и Иоанна, брата Иакова.
5:37  καὶ οὐκ ἀφῆκεν οὐδένα μετ᾽ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν πέτρον καὶ ἰάκωβον καὶ ἰωάννην τὸν ἀδελφὸν ἰακώβου.
5:37. et non admisit quemquam sequi se nisi Petrum et Iacobum et Iohannem fratrem Iacobi
And he admitted not any man to follow him, but Peter, and James, and John the brother of James.
5:37. And he would not permit anyone to follow him, except Peter, and James, and John the brother of James.
5:37. And he suffered no man to follow him, save Peter, and James, and John the brother of James.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37 Господь, как видно из последующего (ст. 43), не хотел, чтобы чудо воскрешения дочери Иаира стало предметом оживленных толков в народе. Поэтому Он берет с Собою не всех даже учеников Своих, а только троих наиболее к Нему близких, чтобы они впоследствии могли выступить достоверными свидетелями чуда воскрешения (ср. Втор XVII, 6). Конечно, при совершении чуда находился и сам хозяин дома и его жена (ст. 40).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:37: he suffered: Luk 8:51; Act 9:40
save: Mar 9:2, Mar 14:33; Co2 13:1
John Gill
5:37 And he suffered no man to follow him,.... To the house of the ruler, but dismissed the multitude, being not desirous of the honour and applause of men: probably what he said to the ruler, was privately, and with a low voice, so that the multitude did not hear him; and understanding by the messengers that the child was dead, were the more easily prevailed upon to depart, since they might conclude there was nothing now to be done;
save Peter, and James, and John, the brother of James: three favourite disciples, who were a sufficient number of witnesses; and who were taken alone along with Christ on some other occasions, as at his transfiguration, and when in the garden.
John Wesley
5:37 John, the brother of James - When St. Mark wrote, not long after our Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known than that of John himself.
Robert Jamieson, A. R. Fausset and David Brown
5:37 And he suffered no man to follow him, save Peter, and James, and John the brother of James--(See on Mk 1:29).
5:385:38: Գա՛յ ՚ի տուն ժողովրդապետին, եւ տեսանէ ամբոխ յոյժ, եւ լալակա՛նս եւ աղաղակ յոյժ։
38 Յիսուս ժողովրդապետի տունը եկաւ եւ տեսաւ մի մեծ ամբոխ, լացուկոծ անողներ եւ աղմուկ-աղաղակ
38 Ժողովրդապետին տունը հասնելով՝ տեսաւ սաստիկ լացողներ ու լսեց աղաղակներ։
Գայ ի տուն ժողովրդապետին, եւ տեսանէ ամբոխ յոյժ եւ լալականս եւ աղաղակ յոյժ:

5:38: Գա՛յ ՚ի տուն ժողովրդապետին, եւ տեսանէ ամբոխ յոյժ, եւ լալակա՛նս եւ աղաղակ յոյժ։
38 Յիսուս ժողովրդապետի տունը եկաւ եւ տեսաւ մի մեծ ամբոխ, լացուկոծ անողներ եւ աղմուկ-աղաղակ
38 Ժողովրդապետին տունը հասնելով՝ տեսաւ սաստիկ լացողներ ու լսեց աղաղակներ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3838: Приходит в дом начальника синагоги и видит смятение и плачущих и вопиющих громко.
5:38  καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά,
5:38. καὶ (And) ἔρχονται ( they-cometh ) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) ἀρχισυναγώγου, (of-a-leading-together-firster,"καὶ (and) θεωρεῖ (it-surveileth-unto) θόρυβον (to-a-disturbance) καὶ (and) κλαίοντας ( to-sobbing ) καὶ (and) ἀλαλάζοντας ( to-alalaing-to ) πολλά , ( to-much )
5:38. et veniunt in domum archisynagogi et videt tumultum et flentes et heiulantes multumAnd they cone to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much.
38. And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and weeping and wailing greatly.
5:38. And they went to the house of the ruler of the synagogue. And he saw a tumult, and weeping, and much wailing.
5:38. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly:

38: Приходит в дом начальника синагоги и видит смятение и плачущих и вопиющих громко.
5:38  καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά,
5:38. et veniunt in domum archisynagogi et videt tumultum et flentes et heiulantes multum
And they cone to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much.
5:38. And they went to the house of the ruler of the synagogue. And he saw a tumult, and weeping, and much wailing.
5:38. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
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
5:38: He cometh - But ερχονται, they come, is the reading of ABCDF, four others, and several versions.
Wept and wailed - See on Mat 9:23 (note).
Albert Barnes: Notes on the Bible - 1834
5:38
The tumult - The confusion and weeping of the assembled people.
Wailed - Making inarticulate, mournful sounds; howling for the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:38: and seeth: Jer 9:17-20; Mat 9:23, Mat 9:24, Mat 11:17; Luk 8:52, Luk 8:53; Act 9:39
John Gill
5:38 And he cometh to the house of the ruler of the synagogue,.... Along with him, and the three disciples above mentioned; and the Vulgate Latin, Syriac, Arabic, and Persic versions read, "and they came", the above persons:
and seeing the tumult; the throng and crowd of people, of relations, friends, neighbours, and acquaintance, on this occasion, all in a hurry, and in one motion or another, expressing their concern by words and gestures.
And them that wept and wailed bitterly; the mourning women, the same with the "preficae" of the Romans, who sung mournful songs, and made hideous noises, being hired for this purpose; as also those who played doleful tunes on musical instruments; See Gill on Mt 9:23.
Robert Jamieson, A. R. Fausset and David Brown
5:38 And he cometh--rather, "they come."
to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly--"the minstrels and the people making a noise" (Mt 9:23) --lamenting for the dead. (See 2Chron 35:25; Jer 9:20; Amos 5:16).
5:395:39: Եւ մտեալ ՚ի ներքս՝ ասէ ցնոսա. Զի՞ խռովեալ էք եւ լայք, մանուկն ո՛չ է մեռեալ, այլ ննջէ[670]։ [670] Ոսկան. Մանուկդ ոչ է մեռեալ։
39 Ապա ներս մտնելով՝ նրանց ասաց. «Ինչո՞ւ էք խռովուած ու լաց էք լինում. մանուկը մեռած չէ, այլ ննջում է»
39 Ներս մտնելով՝ ըսաւ անոնց. «Ինչո՞ւ խռովեր էք ու կու լաք. մանուկը մեռած չէ, հապա կը քնանայ»։
Եւ մտեալ ի ներքս ասէ ցնոսա. Զի՞ խռովեալ էք եւ լայք, մանուկն ոչ է մեռեալ, այլ ննջէ:

5:39: Եւ մտեալ ՚ի ներքս՝ ասէ ցնոսա. Զի՞ խռովեալ էք եւ լայք, մանուկն ո՛չ է մեռեալ, այլ ննջէ[670]։
[670] Ոսկան. Մանուկդ ոչ է մեռեալ։
39 Ապա ներս մտնելով՝ նրանց ասաց. «Ինչո՞ւ էք խռովուած ու լաց էք լինում. մանուկը մեռած չէ, այլ ննջում է»
39 Ներս մտնելով՝ ըսաւ անոնց. «Ինչո՞ւ խռովեր էք ու կու լաք. մանուկը մեռած չէ, հապա կը քնանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3939: И, войдя, говорит им: что смущаетесь и плачете? девица не умерла, но спит.
5:39  καὶ εἰσελθὼν λέγει αὐτοῖς, τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει.
5:39. καὶ (And) εἰσελθὼν (having-had-came-into) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τί (To-what-one) θορυβεῖσθε (ye-be-disturbed-unto) καὶ (and) κλαίετε; (ye-sob?"τὸ (The-one) παιδίον (a-childlet) οὐκ (not) ἀπέθανεν (it-had-died-off,"ἀλλὰ (other) καθεύδει. (it-resteth-down)
5:39. et ingressus ait eis quid turbamini et ploratis puella non est mortua sed dormitAnd going in, he saith to them Why make you this ado, and weep? the damsel is not dead, but sleepeth.
39. And when he was entered in, he saith unto them, Why make ye a tumult, and weep? the child is not dead, but sleepeth.
5:39. And entering, he said to them: “Why are you disturbed and weeping? The girl is not dead, but is asleep.”
5:39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth:

39: И, войдя, говорит им: что смущаетесь и плачете? девица не умерла, но спит.
5:39  καὶ εἰσελθὼν λέγει αὐτοῖς, τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει.
5:39. et ingressus ait eis quid turbamini et ploratis puella non est mortua sed dormit
And going in, he saith to them Why make you this ado, and weep? the damsel is not dead, but sleepeth.
5:39. And entering, he said to them: “Why are you disturbed and weeping? The girl is not dead, but is asleep.”
5:39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 Девица не умерла, но спит. Этими словами Господь выражает общеизраильское представление о смерти. Смерти - как бы говорит Он - собственно нет. Душа человека бессмертна и со временем должна соединиться с телом, которое она оставила. Поэтому состояние умершего похоже на сон. Если Иаир так глубоко верует в это, то ему нет причины предаваться отчаянию.
Albert Barnes: Notes on the Bible - 1834
5:39
This ado - This tumult, this bustle or confusion.
And weep - Weep in this inordinate and improper manner. See the notes at Mat 9:23.
But sleepeth - See the notes at Mat 9:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:39: not dead: Dan 12:2; Joh 11:11-13; Act 20:10; Co1 11:30; Th1 4:13, Th1 4:14, Th1 5:10
John Gill
5:39 And when he was come in,.... Into the house, within doors, into one of the apartments, and where the company of mourners, and the pipers, and mourning women were, singing and saying their doleful ditties:
he saith unto them, why make ye this ado and weep? why all this tumult and noise? this grief and mourning, whether real or artificial?
the damsel is not dead, but sleepeth: not but that she was truly dead, but not so as to remain under the power of death: she was like a person in a sleep, who would in a little time be awaked out of it: and which was as easily performed by Christ, as if she had been only in a natural sleep; See Gill on Mt 9:24.
Robert Jamieson, A. R. Fausset and David Brown
5:39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth--so brief her state of death as to be more like a short sleep.
5:405:40: Եւ ծաղր առնէին զնա։ Եւ նորա հանեալ արտաքս զամենեսեան, առնո՛ւ ընդ իւր զհայր մանկանն եւ զմայր, եւ զնոսա որ ընդ նմայն էին, եւ մտանէ՛ ուր դնէր մանուկն։
40 Սակայն նրանք ծաղրում էին նրան: Իսկ նա, ամենքին դուրս հանելով, վերցրեց իր հետ մանկան հօրն ու մօրը եւ նրանց, որ իր հետ էին, եւ մտաւ այնտեղ, ուր պառկած էր մանուկը
40 Ոմանք ծաղր կ’ընէին զանիկա. բայց ինք ամէնքը դուրս հանելով՝ իրեն հետ առաւ մանուկին հայրն ու մայրը եւ զանոնք որ իրեն հետ էին ու մտաւ հոն՝ ուր մանուկը պառկած էր։
Եւ ծաղր առնէին զնա. եւ նորա հանեալ արտաքս զամենեսեան, առնու ընդ իւր զհայր մանկանն եւ զմայր եւ զնոսա որ ընդ նմայն էին, եւ մտանէ ուր դնէր մանուկն:

5:40: Եւ ծաղր առնէին զնա։ Եւ նորա հանեալ արտաքս զամենեսեան, առնո՛ւ ընդ իւր զհայր մանկանն եւ զմայր, եւ զնոսա որ ընդ նմայն էին, եւ մտանէ՛ ուր դնէր մանուկն։
40 Սակայն նրանք ծաղրում էին նրան: Իսկ նա, ամենքին դուրս հանելով, վերցրեց իր հետ մանկան հօրն ու մօրը եւ նրանց, որ իր հետ էին, եւ մտաւ այնտեղ, ուր պառկած էր մանուկը
40 Ոմանք ծաղր կ’ընէին զանիկա. բայց ինք ամէնքը դուրս հանելով՝ իրեն հետ առաւ մանուկին հայրն ու մայրը եւ զանոնք որ իրեն հետ էին ու մտաւ հոն՝ ուր մանուկը պառկած էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:4040: И смеялись над Ним. Но Он, выслав всех, берет с Собою отца и мать девицы и бывших с Ним и входит туда, где девица лежала.
5:40  καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ᾽ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον·
5:40. καὶ (And) κατεγέλων (they-were-down-laughing-unto) αὐτοῦ. (of-it) αὐτὸς (It) δὲ (moreover) ἐκβαλὼν (having-had-casted-out) πάντας ( to-all ) παραλαμβάνει (it-taketh-beside) τὸν (to-the-one) πατέρα (to-a-father) τοῦ (of-the-one) παιδίου (of-a-childlet) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) καὶ (and) τοὺς (to-the-ones) μετ' (with) αὐτοῦ, (of-it,"καὶ (and) εἰσπορεύεται ( it-traverseth-into-of ) ὅπου (to-which-of-whither) ἦν (it-was) τὸ (the-one) παιδίον: (a-childlet)
5:40. et inridebant eum ipse vero eiectis omnibus adsumit patrem et matrem puellae et qui secum erant et ingreditur ubi erat puella iacensAnd they laughed him to scorn. But he having put them all out, taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
40. And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was.
5:40. And they derided him. Yet truly, having put them all out, he took the father and mother of the girl, and those who were with him, and he entered to where the girl was lying.
5:40. And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying:

40: И смеялись над Ним. Но Он, выслав всех, берет с Собою отца и мать девицы и бывших с Ним и входит туда, где девица лежала.
5:40  καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ᾽ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον·
5:40. et inridebant eum ipse vero eiectis omnibus adsumit patrem et matrem puellae et qui secum erant et ingreditur ubi erat puella iacens
And they laughed him to scorn. But he having put them all out, taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
5:40. And they derided him. Yet truly, having put them all out, he took the father and mother of the girl, and those who were with him, and he entered to where the girl was lying.
5:40. And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
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
5:40: The father and the mother - Prudence required that they should be present, and be witnesses of the miracle.
And them that were with him - That is, Peter, James, and John, Mar 5:37. It is remarkable that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions:
1. They were present at the transfiguration.
2. At the raising of Jairus's daughter.
3. At his agony in the garden of Gethsemane.
Where the damsel was lying - Ανακειμενον, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other MSS. express the same idea in five different words: Griesbach leaves it out of the text. See his Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:40: they: Gen 19:14; Neh 2:19; Job 12:4; Psa 22:7, Psa 123:3, Psa 123:4; Luk 16:14; Act 17:32
when: Kg2 4:33; Mat 7:6, Mat 9:24, Mat 9:25; Luk 8:53, Luk 8:54
he taketh: He took just so many as prudence required, and as were sufficient to prove the reality of the cure; to have permitted the presence of more, might have savoured of ostentation.
Geneva 1599
5:40 (4) And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them (b) that were with him, and entereth in where the damsel was lying.
(4) Such as mock and scorn Christ are unworthy to be witnesses of his goodness.
(b) The three disciples.
John Gill
5:40 And they laughed him to scorn,.... The servants of the house that had laid her out; and the neighbours and relations that were come in on this occasion, and had satisfied themselves that she was dead; and the players on the pipe and flute, with the mourning women, who got their livelihood this way; See Gill on Mt 9:24;
but when he had put them all out: of the house, or that part of it where he was; that is, ordered them to depart, with the leave and consent of the master of the house:
he taketh the father, and the mother, of the damsel, and them that were with him: either with Jairus, who had accompanied him to Christ, and returned with him; the Ethiopic version reads it, "with them", who were with the father and the mother of the damsel, their near relations, and intimate friends; or rather with Christ, namely, the three disciples, Peter, James, and John;
and entereth in where the damsel was lying; into an inner room, where the child was laid out on a bed.
John Wesley
5:40 Them that were with him - Peter, James, and John.
Robert Jamieson, A. R. Fausset and David Brown
5:40 And they laughed him to scorn--rather, simply, "laughed at Him"--"knowing that she was dead" (Lk 8:53); an important testimony this to the reality of her death.
But when he had put them all out--The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.
he taketh the father and the mother of the damsel, and them that were with him--Peter, and James, and John.
and entereth in where the damsel was lying.
5:415:41: Եւ կալեալ զձեռանէ մանկանն՝ ասէ ցնա. Տա՛լիթա կո՛ւմի. որ թարգմանի. Աղջի՛կ դու՝ քե՛զ ասեմ արի՛։
41 Եւ բռնելով մանկան ձեռքից՝ ասաց նրան՝ Տալի՛թա, կո՛ւմի, որ նշանակում է՝ աղջի՛կ, դո՛ւ, քե՛զ եմ ասում, վե՛ր կաց
41 Մանուկին ձեռքէն բռնելով՝ ըսաւ անոր. «Տալի՛թա, կո՛ւմի». որ կը թարգմանուի՝ «Աղջի՛կ, քեզի կ’ըսեմ, ելիր»։
Եւ կալեալ զձեռանէ մանկանն` ասէ ցնա. Տալիթա, կո՛ւմի: Որ թարգմանի. Աղջիկ դու, քեզ ասեմ, արի:

5:41: Եւ կալեալ զձեռանէ մանկանն՝ ասէ ցնա. Տա՛լիթա կո՛ւմի. որ թարգմանի. Աղջի՛կ դու՝ քե՛զ ասեմ արի՛։
41 Եւ բռնելով մանկան ձեռքից՝ ասաց նրան՝ Տալի՛թա, կո՛ւմի, որ նշանակում է՝ աղջի՛կ, դո՛ւ, քե՛զ եմ ասում, վե՛ր կաց
41 Մանուկին ձեռքէն բռնելով՝ ըսաւ անոր. «Տալի՛թա, կո՛ւմի». որ կը թարգմանուի՝ «Աղջի՛կ, քեզի կ’ըսեմ, ելիր»։
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5:4141: И, взяв девицу за руку, говорит ей: 'талифа куми', что значит: девица, тебе говорю, встань.
5:41  καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ, ταλιθα κουμ, ὅ ἐστιν μεθερμηνευόμενον τὸ κοράσιον, σοὶ λέγω, ἔγειρε.
5:41. καὶ (And) κρατήσας (having-secured-unto) τῆς (of-the-one) χειρὸς (of-a-hand) τοῦ (of-the-one) παιδίου (of-a-childlet) λέγει (it-fortheth) αὐτῇ (unto-it,"Ταλειθά (Taleitha) κούμ, (coum,"ὅ (which) ἐστιν (it-be) μεθερμηνευόμενον (being-explained-with-of,"Τὸ (The-one) κοράσιον, (a-damselet) σοὶ (unto-THEE) λέγω, (I-forth,"ἔγειρε. (Thou-should-rouse)
5:41. et tenens manum puellae ait illi talitha cumi quod est interpretatum puella tibi dico surgeAnd taking the damsel by the hand, he saith to her: Talitha cumi, which is, being interpreted: Damsel (I say to thee) arise.
41. And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise.
5:41. And taking the girl by the hand, he said to her, “Talitha koumi,” which means, “Little girl, (I say to you) arise.
5:41. And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise:

41: И, взяв девицу за руку, говорит ей: 'талифа куми', что значит: девица, тебе говорю, встань.
5:41  καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ, ταλιθα κουμ, ὅ ἐστιν μεθερμηνευόμενον τὸ κοράσιον, σοὶ λέγω, ἔγειρε.
5:41. et tenens manum puellae ait illi talitha cumi quod est interpretatum puella tibi dico surge
And taking the damsel by the hand, he saith to her: Talitha cumi, which is, being interpreted: Damsel (I say to thee) arise.
5:41. And taking the girl by the hand, he said to her, “Talitha koumi,” which means, “Little girl, (I say to you) arise.
5:41. And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 Евангелист приводит здесь два слова на арамейском наречии, каким говорил Христос для того, чтобы дать своим читателям из язычников услышать звуки речи Христовой. Переводит он эти два слова с некоторым распространением, прибавляя выражение: "тебе говорю". (Правильнее чтение: "талифа кум").
Adam Clarke: Commentary on the Bible - 1831
5:41: Talitha cumi - , This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bezae has a very odd and unaccountable reading here, ῥαββι. θαβιτα κουμι, My master. Damsel arise. Suidas quotes this place under the word Αββακουμ thus ταληθα κουμ. Κουμ is the reading of several ancient MSS., but it is certainly a faulty one.
Albert Barnes: Notes on the Bible - 1834
5:41
Talitha cumi - This is the language which our Saviour commonly spoke. It is a mixture of Syriac and Chaldee, called Syro-Chaldaic. The proper translation is given by the evangelist - "Damsel, arise."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:41: took: Mar 1:31; Act 9:40, Act 9:41
Talitha cumi: טליתא קומי, which is pure Syriac, the same as in the Syriac version, the proper translation of which is given by the evangelist.
Damsel: Mar 1:41; Gen 1:3; Psa 33:9; Luk 7:14, Luk 7:15, Luk 8:54, Luk 8:55; Joh 5:28, Joh 5:29, Joh 11:43, Joh 11:44; Rom 4:17; Phi 3:21
John Gill
5:41 And he took the damsel by the hand,.... See Gill on Mt 9:25.
And said unto her; in the Syriac language, which was then commonly spoken by the Jews, and well understood: hence the Syriac version expresses the following words without an interpretation,
Talitha Cumi. The Ethiopic version reads it, "Tabitha Cumi"; and so do some Greek copies, and Latin versions, taking it to be the same word as in Acts 9:36 whereas that signifies "Dorcas, a roe"; but this word is of another signification, as here explained,
which is, being interpreted, damsel (I say unto thee) arise. The phrase, "I say unto thee", is no part of the interpretation of the above Syriac words; but is added, by the evangelist, as being what was expressed by Christ at the same time, signifying his authority and power over death; only "damsel arise", is the interpretation of them, "Tali", signifies a "boy", and "Talitha", a "girl"; and so they are often used in the Targums (w), and in the Talmud: the one is used for a boy of seventeen years of age (x), and the other for a girl of sixteen or seventeen years of age (y); so that this child might well be called by this name, since she was but twelve years of age; and "Cumi", is the imperative "to arise".
(w) Targum Hieres in Deut. xxii. 21. & Targum Sheni in Esther ii. 9. (x) T. Bab. Bava Bathra, fol. 142. 2. Gloss. in ib. (y) lb. fol. 91. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:41 And he took the damsel by the hand--as He did Peter's mother-in-law (Mk 1:31).
and said unto her, Talitha cumi--The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mk 7:34; Mk 14:36.
5:425:42: Եւ վաղվաղակի՛ յարեաւ աղջիկն, եւ գնայր. քանզի էր ամա՛ց իբրեւ երկոտասանից. եւ զարմացան մեծա՛ւ զարմանալեօք[671]։ [671] Ոսկան. Մեծաւ զարմանալեաւ։
42 Եւ աղջիկը իսկոյն վեր կացաւ ու քայլում էր, քանի որ մօտ տասներկու տարեկան էր: Եւ ամէնքը մեծապէս զարմացան
42 Իսկոյն աղջիկը ոտքի ելաւ ու կը քալէր, վասն զի տասներկու տարեկան էր. տեսնողները շատ ապշեցան։
Եւ վաղվաղակի յարեաւ աղջիկն եւ գնայր, քանզի էր ամաց իբրեւ երկոտասանից. եւ զարմացան մեծաւ զարմանալեօք:

5:42: Եւ վաղվաղակի՛ յարեաւ աղջիկն, եւ գնայր. քանզի էր ամա՛ց իբրեւ երկոտասանից. եւ զարմացան մեծա՛ւ զարմանալեօք[671]։
[671] Ոսկան. Մեծաւ զարմանալեաւ։
42 Եւ աղջիկը իսկոյն վեր կացաւ ու քայլում էր, քանի որ մօտ տասներկու տարեկան էր: Եւ ամէնքը մեծապէս զարմացան
42 Իսկոյն աղջիկը ոտքի ելաւ ու կը քալէր, վասն զի տասներկու տարեկան էր. տեսնողները շատ ապշեցան։
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5:4242: И девица тотчас встала и начала ходить, ибо была лет двенадцати. [Видевшие] пришли в великое изумление.
5:42  καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν [εὐθὺς] ἐκστάσει μεγάλῃ.
5:42. καὶ (And) εὐθὺς (straight) ἀνέστη (it-had-stood-up,"τὸ (the-one) κοράσιον (a-damselet,"καὶ (and) περιεπάτει, (it-was-treading-about-unto) ἦν (it-was) γὰρ (therefore) ἐτῶν (of-years) δώδεκα. (of-two-ten) καὶ (And) ἐξέστησαν (they-had-stood-out) εὐθὺς (straight) ἐκστάσει (unto-a-standing-out) μεγάλῃ. (unto-great)
5:42. et confestim surrexit puella et ambulabat erat autem annorum duodecim et obstipuerunt stupore maximoAnd immediately the damsel rose up, and walked: and she was twelve years old: and they were astonished with a great astonishment.
42. And straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great amazement.
5:42. And immediately the young girl rose up and walked. Now she was twelve years old. And they were suddenly struck with a great astonishment.
5:42. And straightway the damsel arose, and walked; for she was [of the age] of twelve years. And they were astonished with a great astonishment.
And straightway the damsel arose, and walked; for she was [of the age] of twelve years. And they were astonished with a great astonishment:

42: И девица тотчас встала и начала ходить, ибо была лет двенадцати. [Видевшие] пришли в великое изумление.
5:42  καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν [εὐθὺς] ἐκστάσει μεγάλῃ.
5:42. et confestim surrexit puella et ambulabat erat autem annorum duodecim et obstipuerunt stupore maximo
And immediately the damsel rose up, and walked: and she was twelve years old: and they were astonished with a great astonishment.
5:42. And immediately the young girl rose up and walked. Now she was twelve years old. And they were suddenly struck with a great astonishment.
5:42. And straightway the damsel arose, and walked; for she was [of the age] of twelve years. And they were astonished with a great astonishment.
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
5:42: Mar 1:27, Mar 4:41, Mar 6:51, Mar 7:37; Act 3:10-13
John Gill
5:42 And straightway the damsel arose, and walked,.... As soon as ever the above words were pronounced by Christ, such divine power went along with them, that the child returned to life; and raised herself up from the bed, got off of it, and walked about the room in perfect health and strength:
for she was of the age of twelve years; and so, when alive and well, was able to walk; though one of this age was called a little one, as this is by another evangelist; See Gill on Mt 9:18,
and they were astonished with a great astonishment; they were exceedingly amazed at such a signal instance of the power of our Lord, even both the parents of the child, and the disciples of Christ.
Robert Jamieson, A. R. Fausset and David Brown
5:42 And straightway the damsel--The word here is different from that in Mk 5:39-41, and signifies "young maiden," or "little girl."
arose, and walked--a vivid touch evidently from an eye-witness.
And they were astonished with a great astonishment--The language here is the strongest.
5:435:43: Եւ պատուէ՛ր տայր նոցա յոյժ, զի մի՛ ոք գիտասցէ զայն. եւ ասաց՝ տալ նմա ուտե՛լ։
43 Իսկ նա նրանց խստիւ պատուիրեց, որ ոչ ոք այդ բանը չիմանայ. ու ասաց, որ նրան ուտելու բան տան:
43 Յիսուս սաստիկ պատուէր տուաւ անոնց՝ որ մա՛րդ չգիտնայ այս բանը ու ըսաւ, որ անոր ուտելիք տան։
Եւ պատուէր տայր նոցա յոյժ, զի մի՛ ոք գիտասցէ զայն. եւ ասաց տալ նմա ուտել:

5:43: Եւ պատուէ՛ր տայր նոցա յոյժ, զի մի՛ ոք գիտասցէ զայն. եւ ասաց՝ տալ նմա ուտե՛լ։
43 Իսկ նա նրանց խստիւ պատուիրեց, որ ոչ ոք այդ բանը չիմանայ. ու ասաց, որ նրան ուտելու բան տան:
43 Յիսուս սաստիկ պատուէր տուաւ անոնց՝ որ մա՛րդ չգիտնայ այս բանը ու ըսաւ, որ անոր ուտելիք տան։
zohrab-1805▾ eastern-1994▾ western am▾
5:4343: И Он строго приказал им, чтобы никто об этом не знал, и сказал, чтобы дали ей есть.
5:43  καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
5:43. καὶ (And) διεστείλατο ( it-set-through ) αὐτοῖς (unto-them) πολλὰ ( to-much ) ἵνα (so) μηδεὶς (lest-moreover-one) γνοῖ (it-may-have-acquainted) τοῦτο, (to-the-one-this,"καὶ (and) εἶπεν (it-had-said) δοθῆναι (to-have-been-given) αὐτῇ (unto-it) φαγεῖν. (to-have-had-devoured)
5:43. et praecepit illis vehementer ut nemo id sciret et dixit dari illi manducareAnd he charged them strictly that no man should know it: and commanded that something should be given her to eat.
43. And he charged them much that no man should know this: and he commanded that should be given her to eat.
5:43. And he instructed them sternly, so that no one would know about it. And he told them to give her something to eat.
5:43. And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
And he charged them straitly that no man should know it; and commanded that something should be given her to eat:

43: И Он строго приказал им, чтобы никто об этом не знал, и сказал, чтобы дали ей есть.
5:43  καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
5:43. et praecepit illis vehementer ut nemo id sciret et dixit dari illi manducare
And he charged them strictly that no man should know it: and commanded that something should be given her to eat.
5:43. And he instructed them sternly, so that no one would know about it. And he told them to give her something to eat.
5:43. And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
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
43 Господь не желает, чтобы весть о первом чуде воскрешения разнеслась по стране: Он не хотел, чтобы народ, возбужденный слухом об этом необыкновенном чуде, увидел в Нем своего царя (ср. Ин VI, 15), так как это значило бы возбудить против Христа преждевременно крайнюю злобу Его врагов. Поэтому Он запрещает распространять весть о случившемся, хотя только что вызвал исцелившуюся через прикосновение к Его одежде женщину к открытому исповеданию того чуда, каково ней совершились. Последнее, в самом деле, не было столь необыкновенным, как чудо воскрешения. - Почему Христос велел "дать есть" воскрешенной Им девице? Древние толкователи полагали, что Он хотел этим подтвердить действительность возвращения девицы к жизни, но естественнее полагать, что Он в этом случае проявил Свою благость и заботливость о той, которую только что воззвал из области смерти к прежней жизни, когда все были заняты только что совершенным чудом. Он направляет внимание домашних девицы на ее положение...

Гольцман старается доказать, что дочь Иаира находилась только в состоянии летаргии, а не была умершей, и что она пробудилась, когда Христос взял ее за руку... Но вероятно, ее брали уже за руки и до прибытия Христа, однако же это не повело к ее оживлению. Притом, евангелист Марк с такою простотою рассказывает о всем, что подозревать его в том, что он сочинил рассказ о смерти девицы и ее воскрешении, нет решительно никакого основания...
Adam Clarke: Commentary on the Bible - 1831
5:43: Something should be given her to eat - For though he had employed an extraordinary power to bring her to life, he wills that she should be continued in existence by the use of ordinary means. The advice of the heathen is a good one: -
Nec Deus intersit, nisi dignus vindice nodus Inciderit.
Horat
"When the miraculous power of God is necessary, let it be resorted to: when it is not necessary, let the ordinary means be used."
To act otherwise would be to tempt God.
While Christ teaches men the knowledge of the true God, and the way of salvation, he at the same time teaches them lessons of prudence, economy, and common sense. And it is worthy of remark, that all who are taught of him are not only saved, but their understandings are much improved. True religion, civilization, mental improvement, common sense, and orderly behavior, go hand in hand.
Albert Barnes: Notes on the Bible - 1834
5:43
Something should be given her to eat - "He had raised her by extraordinary power, but he willed that she should be sustained by ordinary means." He also in this gave full evidence that she was really restored to life and health. The changes were great, sudden, and certain. There could be no illusion. So, when the Saviour had risen, he gave evidence of his own resurrection by eating with his disciples, Joh 21:1-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:43: he charged: Mar 1:43, Mar 3:12, Mar 7:36; Mat 8:4, Mat 9:30, Mat 12:16-18, Mat 17:9; Luk 5:14, Luk 8:56; Joh 5:41
and commanded: This was to shew that she had not only returned to life, but was also restored to perfect health; and to intimate, that though raised to life by extraordinary power, she must be continued in existence, as before, by the use of ordinary means. The advice of a heathen, on another subject, is quite applicable: Nec Deus intersit, nisi dignus vindice nodus incideriṫ "When the miraculous power of God is necessary, let it be resorted to; when not necessary, let the ordinary means be used." To act otherwise would be to tempt God.
Given: Luk 24:30, Luk 24:42, Luk 24:43; Act 10:41
John Gill
5:43 And he charged them straitly that no man should know it,.... From them, immediately, and whilst he was upon the spot; for that the thing could be long concealed, it was not reasonable to suppose: this charge he gave, to show his dislike of ostentation and popular applause, and to avoid the envy of the Scribes and Pharisees, and prevent the people from making any attempts to proclaim him king; his time not being yet come to die, he having some other work to do; and a more full manifestation of him being reserved for another time, and to be done in another way.
And commanded that something should be given her to eat; which would be an evidence not only that she was really alive, but that she was restored to perfect health: she was both raised from the dead, and entirely freed from the distemper she laboured under before her death; death had cured her of that, as it does of all distempers: she did not rise with it, but was free from it; and was now like one that had been asleep for a while, and was hungry upon it; as children of such an age generally are upon rising from sleep.
John Wesley
5:43 He charged them that no man should know it - That he might avoid every appearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharisees against him; the time for his death, and for the full manifestation of his glory, being not yet come. He commanded something should be given her to eat - So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it.
Robert Jamieson, A. R. Fausset and David Brown
5:43 And he charged them straitly--strictly.
that no man should know it--The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.
and commanded that something should be given her to eat--in token of perfect restoration.