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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ's dispute with the scribes and Pharisees about eating meat with unwashen hands (ver. 1-13); and the needful instructions he gave to the people on that occasion, and further explained to his disciples, ver. 14-23. II. His curing of the woman Canaan's daughter that was possessed, ver. 24-30. III. The relief of a man that was deaf, and had an impediment in his speech, ver. 31-37.
Adam Clarke: Commentary on the Bible - 1831
The Pharisees find fault with the disciples for eating with unwashen hands, Mar 7:1-5. Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, Mar 7:6-13. He shows what things defile men, Mar 7:14-16; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, Mar 7:17-23. The account of the Syrophoenician woman, Mar 7:24-30. He heals a man who was dumb, and had an impediment in his speech, Mar 7:31-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 7:1, The Pharisees find fault with the disciples for eating with unwashed hands; Mar 7:8, They break the commandment of God by the traditions of men; Mar 7:14, Meat defiles not the man; Mar 7:24, He heals the Syrophenician woman's daughter of an unclean spirit; Mar 7:31, and one that was deaf, and stammered in his speech.
7:17:1: Եւ ժողովեցա՛ն առ նա փարիսեցիքն՝ եւ ոմանք ՚ի դպրացն որ եկեալ էին յԵրուսաղեմէ։
1 Եւ նրա մօտ հաւաքուեցին փարիսեցիներն ու օրէնսգէտներից ոմանք, որոնք եկել էին Երուսաղէմից
7 Իր քով ժողվուեցան փարիսեցիներէն ու դպիրներէն ոմանք որ Երուսաղէմէն եկած էին։
Եւ ժողովեցան առ նա փարիսեցիքն եւ ոմանք ի դպրացն որ եկեալ էին յԵրուսաղեմէ:

7:1: Եւ ժողովեցա՛ն առ նա փարիսեցիքն՝ եւ ոմանք ՚ի դպրացն որ եկեալ էին յԵրուսաղեմէ։
1 Եւ նրա մօտ հաւաքուեցին փարիսեցիներն ու օրէնսգէտներից ոմանք, որոնք եկել էին Երուսաղէմից
7 Իր քով ժողվուեցան փարիսեցիներէն ու դպիրներէն ոմանք որ Երուսաղէմէն եկած էին։
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7:11: Собрались к Нему фарисеи и некоторые из книжников, пришедшие из Иерусалима,
7:1  καὶ συνάγονται πρὸς αὐτὸν οἱ φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ ἱεροσολύμων
7:1. Καὶ (And) συνάγονται (they-be-led-together) πρὸς (toward) αὐτὸν (to-it) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) καί (and) τινες (ones) τῶν (of-the-ones) γραμματέων (of-letterers-of) ἐλθόντες ( having-had-came ) ἀπὸ (off) Ἰεροσολύμων (of-Hierosoluma)
7:1. et conveniunt ad eum Pharisaei et quidam de scribis venientes ab HierosolymisAnd there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.
1. And there are gathered together unto him the Pharisees, and certain of the scribes, which had come from Jerusalem,
7:1. And the Pharisees and some of the scribes, arriving from Jerusalem, gathered together before him.
7:1. Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem:

1: Собрались к Нему фарисеи и некоторые из книжников, пришедшие из Иерусалима,
7:1  καὶ συνάγονται πρὸς αὐτὸν οἱ φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ ἱεροσολύμων
7:1. et conveniunt ad eum Pharisaei et quidam de scribis venientes ab Hierosolymis
And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.
7:1. And the Pharisees and some of the scribes, arriving from Jerusalem, gathered together before him.
7:1. Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Беседа с фарисеями и книжниками о соблюдении преданий старцев, разговор с народом о фарисеях и беседа с учениками, какие вел Христос, объяснены е Ев. Матфея XV, 1-20: Ев. Марк делает, впрочем, к сказанному Матфеем некоторые прибавления. Точно также у него есть изменения в порядке изречений Господа. Наконец, нельзя не отметить того обстоятельства, что у ев. Марка вопрос о чистом и нечистом поставлен на более широкую почву, чем у ев. Матфея: тогда как Матфей сводит в конце концов речь к вопросу о вкушении пищи неумытыми руками, у ев. Марка вопрос об умовении рук служит только иллюстрацией для разъяснения принципиального вопроса о чистом и нечистом (ср. Мф XV, 20: и Мк VII, 23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. 14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: 15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. 18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man.

One great design of Christ's coming, was, to set aside the ceremonial law which God made, and to put an end to it; to make way for which he begins with the ceremonial law which men had made, and added to the law of God's making, and discharges his disciples from the obligation of that; which here he doth fully, upon occasion of the offence which the Pharisees took at them for the violation of it. These Pharisees and scribes with whom he had this argument, are said to come from Jerusalem down to Galilee--fourscore or a hundred miles, to pick quarrels with our Saviour there, where they supposed him to have the greatest interest and reputation. Had they come so far to be taught by him, their zeal had been commendable; but to come so far to oppose him, and to check the progress of his gospel, was great wickedness. It should seem that the scribes and Pharisees at Jerusalem pretended not only to a pre-eminence above, but to an authority over, the country clergy, and therefore kept up their visitations and sent inquisitors among them, as they did to John when he appeared, John i. 19.

Now in this passage we may observe,

I. What the tradition of the elders was: by it all were enjoined to wash their hands before meat; a cleanly custom, and no harm in it; and yet as such to be over-nice in it discovers too great a care about the body, which is of the earth; but they placed religion in it, and would not leave it indifferent, as it was in its own nature; people were at their liberty to do it or not to do it; but they interposed their authority, and commanded all to do it upon pain of excommunication; this they kept up as a tradition of the elders. The Papists pretend to a zeal for the authority and antiquity of the church and its canons, and talk much of councils and fathers, when really it is nothing but a zeal for their own wealth, interest, and dominion, that governs them; and so it was with the Pharisees.

We have here an account of the practice of the Pharisees and all the Jews, v. 3, 4. 1. They washed their hands oft; they washed them, pygme; the critics find a great deal of work about that word, some making it to denote the frequency of their washing (so we render it); others think it signifies the pains they took in washing their hands; they washed with great care, they washed their hands to their wrists (so some); they lifted up their hands when they were wet, that the water might run to their elbows. 2. They particularly washed before they ate bread; that is, before they sat down to a solemn meal; for that was the rule; they must be sure to wash before they ate the bread on which they begged a blessing. "Whosoever eats the bread over which they recite the benediction, Blessed be he that produceth bread, must wash his hands before and after," or else he was thought to be defiled. 3. They took special care, when they came in from the markets, to wash their hands; from the judgment-halls, so some; it signifies any place of concourse where there were people of all sorts, and, it might be supposed, some heathen or Jews under a ceremonial pollution, by coming near to whom they thought themselves polluted; saying, Stand by thyself, come not near me, I am holier than thou, Isa. lxv. 5. They say, The rule of the rabbies was--That, if they washed their hands well in the morning, the first thing they did, it would serve for all day, provided they kept alone; but, if they went into company, they must not, at their return, either eat or pray till they had washed their hands; thus the elders gained a reputation among the people for sanctity, and thus they exercised and kept up an authority over their consciences. 4. They added to this the washing of cups, and pots, and brazen vessels, which they suspected had been made use of by heathens, or persons polluted; nay, and the very tables on which they ate their meat. There were many cases in which, by the law of Moses, washings were appointed; but they added to them, and enforced the observation of their own impositions as much as of God's institutions.

II. What the practice of Christ's disciples was; they knew what the law was, and the common usage; but they understood themselves so well that they would not be bound up by it: they ate bread with defiled, that is, with unwashen, hands, v. 2. Eating with unwashen hands they called eating with defiled hands; thus men keep up their superstitious vanities by putting every thing into an ill name that contradicts them. The disciples knew (it is probable) that the Pharisees had their eye upon them, and yet they would not humour them by a compliance with their traditions, but took their liberty as at other times, and ate bread with unwashen hands; and herein their righteousness, however it might seem to come short, did really exceed, that of the scribes and Pharisees, Matt. v. 20.

III. The offence which the Pharisees took at this; They found fault (v. 2); they censured them as profane, and men of a loose conversation, or rather as men that would not submit to the power of the church, to decree rites and ceremonies, and were therefore rebellious, factious, and schismatical. They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them. They do not ask, Why do not thy disciples do as we do? (Though that was what they meant, coveting to make themselves the standard.) But, Why do not they walk according to the tradition of the elders? v. 5. To which it was easy to answer, that, by receiving the doctrine of Christ, they had more understanding than all their teachers, yea more than the ancients, Ps. cxix. 99, 100.

IV. Christ's vindication of them; in which,

1. He argues with the Pharisees concerning the authority by which this ceremony was imposed; and they were the fittest to be discoursed with concerning that, who were the great sticklers for it: but this he did not speak of publicly to the multitude (as appears by his calling the people to him, v. 14) lest he should have seemed to stir them up to faction and discontent at their governors; but addressed it as a reproof to the persons concerned: for the rule is, Suum cuique--Let every one have his own.

(1.) He reproves them for their hypocrisy in pretending to honour God, when really they had no such design in their religious observances (v. 6, 7); They honour me with their lips, they pretend it is for the glory of God that they impose those things, to distinguish themselves from the heathen; but really their heart is far from God, and is governed by nothing but ambition and covetousness. They would be thought hereby to appropriate themselves as a holy people to the Lord their God, when really it is the furthest thing in their thought. They rested in the outside of all their religious exercises, and their hearts were not right with God in them, and this was worshipping God in vain; for neither was he pleased with such sham-devotions, nor were they profited by them.

(2.) He reproves them for placing religion in the inventions and injunctions of their elders and rulers; They taught for doctrines the traditions of men. When they should have been pressing upon people the great principles of religion, they were enforcing the canons of their church, and judged of people's being Jews or no, according as they did, or did not, conform to them, without any consideration had, whether they lived in obedience to God's laws or no. It was true, there were divers washings imposed by the law of Moses (Heb. ix. 10), which were intended to signify that inward purification of the heart from worldly fleshly lusts, which God requires as absolutely necessary to our communion with him; but, instead of providing the substance, they presumptuously added to the ceremony, and were very nice in washing pots and cups; and observe, he adds, Many other such like things ye do, v. 8. Note, Superstition is an endless thing. If one human invention and institution be admitted, though seemingly ever so innocent, as this of washing hands, behold, a troop comes, a door is opened for many other such things.

(3.) He reproves them for laying aside the commandment of God, and overlooking that, not urging that in their preaching, and in their discipline conniving at the violation of that, as if that were no longer of force, v. 8. Note, It is the mischief of impositions, that too often they who are zealous for them, have little zeal for the essential duties of religion, but can contentedly see them laid aside. Nay, they rejected the commandment of God, v. 9. He do fairly disannul and abolish the commandment of God; and even by your traditions make the word of God of no effect, v. 13. God's statutes shall not only lie forgotten, as antiquated obsolete laws, but they shall, in effect, stand repealed, that their traditions may take place. They were entrusted to expound the law, and to enforce it; and, under pretence of using that power, they violated the law, and dissolved the bonds of it; destroying the text with the comment.

This he gives them a particular instance of, and a flagrant one--God commanded children to honour their parents, not only by the law of Moses, but, antecedent to that, by the law of nature; and whoso revileth, or speaketh evil of, father or mother, let him die the death, v. 10. Hence it is easy to infer, that it is the duty of children, if their parents be poor, to relieve them, according to their ability; and if those children are worthy to die, that curse their parents, much more those that starve them. But if a man will but conform himself in all points to the tradition of the elders, they will find him out an expedient by which he may be discharged from this obligation, v. 11. If his parents be in want and he has wherewithal to help them, but has no mind to do it, let him swear by the Corban, that is, by the gold of the temple, and the gift upon the altar, that his parents shall not be profited by him, that he will not relieve them; and, if they ask any thing of him, let him tell them this, and it is enough; as if by the obligation of this wicked vow he had discharged himself from the obligation of God's holy law; thus Dr. Hammond understands it: and it is said to be an ancient canon of the rabbin, That vows take place in things commanded by the law, as well as in things indifferent; so that, if a man make a vow which cannot be ratified without breaking a commandment, the vow must be ratified, and the commandment violated; so Dr. Whitby. Such doctrine as this the Papists teach, discharging children from all obligation to their parents by their monastic vows, and their entrance into religion, as they call it. He concludes, Any many such like things do ye. Where will men stop, when once they have made the word of God give way to their tradition? These eager imposers of such ceremonies, at first only made light of God's commandments in comparison with their traditions, but afterward made void God's commandments, if they stood in competition with them. All this, in effect, Isaiah prophesied of them; what he said of the hypocrites of his own day, was applicable to the scribes and Pharisees, v. 6. Note, When we see, and complain of, the wickedness of the present times, yet we do not enquire wisely of that matter, if we say that all the former days were better than these, Eccl. vii. 10. The worst of hypocrites and evil doers have had their predecessors.

2. He instructs the people concerning the principles upon which this ceremony was grounded. It was requisite that this part of his discourse should be public, for it related to daily practice, and was designed to rectify a great mistake which the people were led into by their elders; he therefore called the people unto him (v. 14), and bid them hear and understand. Note, It is not enough for the common people to hear, but they must understand what they hear. When Christ would run down the tradition of the Pharisees about washing before meat, he strikes at the opinion which was the root of it. Note, Corrupt customs are best cured by rectifying corrupt notions.

Now that which he goes about to set them right in, is, what the pollution is, which we are in danger of being damaged by, v. 15. (1.) Not by the meat we eat, though it be eaten with unwashen hands; that is but from without, and goes through a man. But, (2.) It is by the breaking out of the corruption that is in our hearts; the mind and conscience are defiled, guilt is contracted, and we become odious in the sight of God by that which comes out of us; our wicked thoughts and affections, words and actions, these defile us, and these only. Our care must therefore be, to wash our heart from wickedness.

3. He gives his disciples, in private, an explication of the instructions he gave the people. They asked him, when they had him by himself, concerning the parable (v. 17); for to them, it seems, it was a parable. Now, in answer to their enquiry, (1.) He reproves their dulness; "Are ye so without understanding also? Are ye dull also, as dull as the people that cannot understand, as dull as the Pharisees that will not? Are ye so dull?" He doth not expect they should understand every thing; "But are ye so weak as not to understand this?" (2.) He explains this truth to them, that they might perceive it, and then they would believe it, for it carried its own evidence along with it. Some truths prove themselves, if they be but rightly explained and apprehended. If we understand the spiritual nature of God and of his law, and what it is that is offensive to him, and disfits us for communion with him, we shall soon perceive, [1.] That that which we eat and drink cannot defile us, so as to call for any religious washing; it goes into the stomach, and passes the several digestions and secretions that nature has appointed, and what there may be in it that is defiling is voided and gone; meats for the belly, and the belly for meats, but God shall destroy both it and them. But, [2.] It is that which comes out from the heart, the corrupt heart, that defiles us. As by the ceremonial law, whatsoever (almost) comes out of a man, defiles him (Lev. xv. 2; Deut. xxiii. 13), so what comes out from the mind of a man is that which defiles him before God, and calls for a religious washing (v. 21); From within, out of the heart of men, which they boast of the goodness of, and think is the best part of them, thence that which defiles proceeds, thence comes all the mischief. As a corrupt fountain sends forth corrupt streams, so doth a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all those wicked words and actions which are produced by them. Divers particulars are specified, as in Matthew; we had one there, which is not here, and that is, false witness-bearing; but seven are mentioned here, to be added to those we had there. First, Covetousnesses, for it is plural; pleonexiai--immoderate desires of more of the wealth of the world, and the gratifications of sense, and still more, still crying, Give, give. Hence we read of a heart exercised with covetous practices, 2 Pet. ii. 14. Secondly, Wickedness--poneriai; malice, hatred, and ill-will, a desire to do mischief, and a delight in mischief done. Thirdly, Deceit; which is wickedness covered and disguised, that it may be the more securely and effectually committed. Fourthly, Lasciviousness; that filthiness and foolish talking which the apostle condemns; the eye full of adultery, and all wanton dalliances. Fifthly, The evil eye; the envious eye, and the covetous eye, grudging others the good we give them, or do for them (Prov. xxiii. 6), or grieving at the good they do or enjoy. Sixthly, Pride-- hyperephania; exalting ourselves in our own conceit above others, and looking down with scorn and contempt upon others. Seventhly, Foolishness--aphrosyne; imprudence, inconsideration; some understand it especially of vainglorious boasting, which St. Paul calls foolishness (2 Cor. xi. 1, 19), because it is here joined with pride; I rather take it for that rashness in speaking and acting, which is the cause of so much evil. Ill-thinking is put first, as that which is the spring of all our commissions, and unthinking put last, as that which is the spring of all our omissions. Of all these he concludes (v. 23), 1. That they come from within, from the corrupt nature, the carnal mind, the evil treasure in the heart; justly is it said, that the inward part is very wickedness, it must needs be so, when all this comes from within. 2. That they defile the man; they render a man unfit for communion with God, they bring a stain upon the conscience; and, if not mortified and rooted out, will shut men out of the new Jerusalem, into which no unclean thing shall enter.
Adam Clarke: Commentary on the Bible - 1831
7:1: Came from Jerusalem - Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle - they incessantly hunt the person they intend to make their prey.
Albert Barnes: Notes on the Bible - 1834
7:1
Came from Jerusalem - Probably to observe his conduct, and to find matter of accusation against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: The Pharisees: Mar 3:22; Mat 15:1; Luk 5:17, Luk 11:53, Luk 11:54
Geneva 1599
7:1 Then (1) came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
(1) None resist the wisdom of God more than they that should be wisest, and they resist because of their zeal for their own traditions: for men please themselves in superstition more than in any other thing, that is to say, in a worship of God fondly devised by themselves.
John Gill
7:1 Then came together unto him the Pharisees,.... Having heard of his miracles, and that he was come into the land of Gennesaret; they consulted with one another, and came together to Jesus, to watch and observe what was said and done by him, and take what advantage they could against him. These were not of that country, but were of Jerusalem, as were their companions the Scribes:
and certain of the Scribes, which were of Jerusalem; for the fame of Christ had reached the metropolis of the nation; and these men being the more artful and cunning of the whole sect, either came of themselves, or were sent by the sanhedrim, to make their observations upon his doctrine and conduct; See Gill on Mt 15:1.
John Wesley
7:1 Coming from Jerusalem - Probably on purpose to find occasion against him. Mt 15:1.
7:27:2: Եւ տեսեալ զոմանս յաշակերտացն անտի՝ զի խառնա՛կ ձեռօք, ա՛յս ինքն է՝ անլուա՛յ ուտէին հաց, բամբասեցի՛ն[703]։ [703] Ոմանք. Այս ինքն անլուայ։
2 Նրանք տեսնելով, որ նրա աշակերտներից ոմանք անմաքուր ձեռքերով, այսինքն՝ անլուայ հաց էին ուտում, բամբասեցին
2 Երբ տեսան թէ անոր աշակերտներէն ոմանք պիղծ, այսինքն անլուայ ձեռքերով՝ հաց կ’ուտեն, մեղադրեցին,
Եւ տեսեալ զոմանս յաշակերտաց անտի, զի խառնակ ձեռօք, այսինքն է անլուայ, ուտէին հաց, բամբասեցին:

7:2: Եւ տեսեալ զոմանս յաշակերտացն անտի՝ զի խառնա՛կ ձեռօք, ա՛յս ինքն է՝ անլուա՛յ ուտէին հաց, բամբասեցի՛ն[703]։
[703] Ոմանք. Այս ինքն անլուայ։
2 Նրանք տեսնելով, որ նրա աշակերտներից ոմանք անմաքուր ձեռքերով, այսինքն՝ անլուայ հաց էին ուտում, բամբասեցին
2 Երբ տեսան թէ անոր աշակերտներէն ոմանք պիղծ, այսինքն անլուայ ձեռքերով՝ հաց կ’ուտեն, մեղադրեցին,
zohrab-1805▾ eastern-1994▾ western am▾
7:22: и, увидев некоторых из учеников Его, евших хлеб нечистыми, то есть неумытыми, руками, укоряли.
7:2  καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ᾽ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους
7:2. καὶ (and) ἰδόντες ( having-had-seen ) τινὰς (to-ones) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) ὅτι (to-which-a-one) κοιναῖς ( unto-commoned ) χερσίν, (unto-hands,"τοῦτ' (the-one-this) ἔστιν (it-be) ἀνίπτοις , ( unto-un-washed ,"ἐσθίουσιν (they-eat-belongeth) τοὺς (to-the-ones) ἄρτους.-- (to-loaves)
7:2. et cum vidissent quosdam ex discipulis eius communibus manibus id est non lotis manducare panes vituperaveruntAnd when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
2. and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands.
7:2. And when they had seen certain ones from his disciples eating bread with common hands, that is, with unwashed hands, they disparaged them.
7:2. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault:

2: и, увидев некоторых из учеников Его, евших хлеб нечистыми, то есть неумытыми, руками, укоряли.
7:2  καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ᾽ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους
7:2. et cum vidissent quosdam ex discipulis eius communibus manibus id est non lotis manducare panes vituperaverunt
And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
7:2. And when they had seen certain ones from his disciples eating bread with common hands, that is, with unwashed hands, they disparaged them.
7:2. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:2: They found fault - This is wanting in ABEHLV, nineteen others, and several versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause.
Albert Barnes: Notes on the Bible - 1834
7:2
Defiled hands - The hands were considered defiled or polluted unless they were washed pRev_ious to every meal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: defiled: or, common, Act 10:14, Act 10:15, Act 10:28
they found: Dan 6:4, Dan 6:5; Mat 7:3-5, Mat 23:23-25
Geneva 1599
7:2 And when they saw some of his disciples (a) eat bread with (b) defiled, that is to say, with unwashen, hands, they found fault.
(a) Literally, "eat bread": an idiom which the Hebrews use, understanding bread to represent every type of food.
(b) For the Pharisees would not eat their food with unwashed hands, because they thought that their hands were defiled with the common handling of things; (Mt 15:11-12).
John Gill
7:2 And when they saw some of his disciples,.... An opportunity soon offered of giving them an handle against him: for observing some of his disciples to sit down to meat, they took notice that they
eat bread with defiled (that is to say, with unwashen) hands, and
they found fault; with them, and charged them with the breach of the traditions of the elders, and took an occasion from hence of quarrelling with Christ. The Jews use the same phrase the evangelist here does, and interpret it in just the same manner: so, speaking of things eaten, , "with defiled hands"; that is, says the commentator (i), it is all one as if it was said, , "without washing of hands"; which was esteemed a very great crime, and especially if done in a contemptuous way: for they say (k),
"he that despiseth washing of hands, shall be rooted out of the world; for in it is the secret of the decalogue:''
and particularly to eat with unwashed hands, was unpardonable in a disciple of a wise man; for they looked upon this to be the characteristic of one of the vulgar people, a common and illiterate man: for they ask (l),
"who is one of the people of the earth, or a plebeian? he that does not eat his common food with purity.''
By this also they distinguished a Jew from a Gentile; if he washed his hands, and blessed, he was known to be an Israelite, but if not, a Gentile (m); See Gill on Mt 15:2.
(i) Bartenora in Misn. Cholin, c. 2. sect. 5. (k) Zoharin Numb fol. 100. 3. (l) T. Bab. Gittin, fol. 61. 1. (m) Bevaidbar Rabba, fol. 228. 4.
7:37:3: Զի փարիսեցիքն՝ եւ ամենայն Հրէայք, եթէ ոչ բռնալի՛ր լուանան զձեռս, հաց՝ ո՛չ ուտեն. քանզի ունին զաւանդութիւն ծերոցն.
3 որովհետեւ փարիսեցիները եւ բոլոր հրեաները, եթէ ձեռքները մի լաւ չլուանան, հաց չեն ուտում, քանի որ հների աւանդութիւնը պահում են
3 Վասն զի փարիսեցիներն ու բոլոր Հրեաները մինչեւ աղէկ մը ձեռքերնին չլուան՝ հաց չեն ուտեր, քանզի ծերերուն աւանդութիւնը կը բռնեն։
զի փարիսեցիքն եւ ամենայն Հրեայք եթէ ոչ բռնալիր լուանան զձեռս, հաց ոչ ուտեն. քանզի ունին զաւանդութիւն ծերոցն:

7:3: Զի փարիսեցիքն՝ եւ ամենայն Հրէայք, եթէ ոչ բռնալի՛ր լուանան զձեռս, հաց՝ ո՛չ ուտեն. քանզի ունին զաւանդութիւն ծերոցն.
3 որովհետեւ փարիսեցիները եւ բոլոր հրեաները, եթէ ձեռքները մի լաւ չլուանան, հաց չեն ուտում, քանի որ հների աւանդութիւնը պահում են
3 Վասն զի փարիսեցիներն ու բոլոր Հրեաները մինչեւ աղէկ մը ձեռքերնին չլուան՝ հաց չեն ուտեր, քանզի ծերերուն աւանդութիւնը կը բռնեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: Ибо фарисеи и все Иудеи, держась предания старцев, не едят, не умыв тщательно рук;
7:3  _ οἱ γὰρ φαρισαῖοι καὶ πάντες οἱ ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων,
7:3. οἱ (The-ones) γὰρ (therefore) Φαρισαῖοι ( Faris-belonged ) καὶ (and) πάντες ( all ) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ) ἐὰν (if-ever) μὴ (lest) πυγμῇ (unto-a-fisting) νίψωνται ( they-might-have-washed ) τὰς (to-the-ones) χεῖρας (to-hands) οὐκ (not) ἐσθίουσιν, (they-eat-belongeth," κρατοῦντες ( securing-unto ) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) τῶν (of-the-ones) πρεσβυτέρων , ( of-more-eldered )
7:3. Pharisaei enim et omnes Iudaei nisi crebro lavent manus non manducant tenentes traditionem seniorumFor the Pharisees and all the Jews eat not without often washing their hands, holding the tradition of the ancients.
3. For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders:
7:3. For the Pharisees, and all the Jews, do not eat without repeatedly washing their hands, holding to the tradition of the elders.
7:3. For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.
For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders:

3: Ибо фарисеи и все Иудеи, держась предания старцев, не едят, не умыв тщательно рук;
7:3  _ οἱ γὰρ φαρισαῖοι καὶ πάντες οἱ ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων,
7:3. Pharisaei enim et omnes Iudaei nisi crebro lavent manus non manducant tenentes traditionem seniorum
For the Pharisees and all the Jews eat not without often washing their hands, holding the tradition of the ancients.
7:3. For the Pharisees, and all the Jews, do not eat without repeatedly washing their hands, holding to the tradition of the elders.
7:3. For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Ев. Марк, имея в виду своих читателей-христиан из язычников, подробно передает обычаи омовения, каких держались иудеи при вкушении пищи. Бывая на рынке и дотрагиваясь до разного рода продающихся там предметов, еврей мог коснуться до чего-нибудь оскверненного.
Adam Clarke: Commentary on the Bible - 1831
7:3: Except they wash their hands - πυγμῃ, the hand to the wrist - Unless they wash the hand up to the wrist, eat not. Several translations are given of this word; that above is from Dr. Lightfoot, who quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be, an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat v. ver. 7, "O believers, when ye wish to pray, wash your faces, and your hands up to the elbows - and your feet up to the ankles." Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this: "If a man neglect the washing, he shall be eradicated from this world." But instead of πυγμῃ, the fist or hand, the Codex Bezae has πυκνῃ, frequently: and several of the Itala have words of the same signification. Bathing is an indispensable prerequisite to the first meal of the day among the Hindoos; and washing the hands and the feet is equally so before the evening meal. Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
7:3
Except they wash their hands oft - Our word "oft" means frequently, often. The Greek wore translated oft has been rendered various ways. Some have said that it means "up to the wrist" - unless they wash their hands up to the wrist. Others have said up to the elbow." There is evidence that the Pharisees had some such foolish rule as this about washing, and it is likely that they practiced it faithfully. But the Greek Word πυγμή pugmē - means properly the "fist," and the meaning here is, "Unless they wash their hands (rubbing them) with the fist" - that is, not merely dipping the finger or hands in water as a sign of ablution, but rubbing the hands together as a ball or fist, in the usual Oriental manner when water is poured over them. Hence, the phrase comes to mean "diligently, carefully, sedulously." - Robinson, Lexicon. The idea is, unless they pay the utmost attention to it, and do it carefully and according to rule.
The tradition - What had been handed down; not what was delivered "by writing" in the law of Moses, but what had been communicated from father to son as being proper and binding.
The elders - The ancients; not the old men "then living," but those who had lived formerly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: oft: or, diligently, Gr. With the fist, Up to the elbow, Theophylact. Πυγμη [Strong's G4435], the fist; which Dr. Lightfoot illustrates by a tradition from the Talmudical tracts, that when they washed their hands, they washed the fist up to the joint of the arm, עד פרק. The Jews laid great stress on these washings, or baptisms, βαπτισμους [Strong's G909], considering eating with unwashen hands no ordinary crime, and feigning that an evil spirit, called Shibta, has a right to sit on the food of him who thus eats, and render it hurtful.
the tradition: Mar 7:7-10, Mar 7:13; Mat 15:2-6; Gal 1:14; Col 2:8, Col 2:21-23; Pe1 1:18
Geneva 1599
7:3 For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, (c) holding the tradition of the elders.
(c) Observing diligently.
John Gill
7:3 For the Pharisees, and all the Jews,.... The far greater part of them; all, excepting the Sadducees; and especially the Pharisees, were very tenacious of this tradition of washing hands before eating: hence Pharisees are described as such, , "that eat their common food with cleanness" (n), i.e. of hands: these,
except they wash their hands oft, eat not; or except they wash very cautiously, with great care, diligence, and exactness, as the Syriac version suggests; and about which there are various rules given, to be observed with great strictness (o). Some render the words, "they wash their hands to the elbow"; and this is a rule with the Jews, which is closely to be abode by, that the washing of hands is to be, , "to the joint", which joins the hand and arm together (p): particularly it is observed (q), that
"washing of the hands for the eating of the offering, is unto the elbow, and for common food, to the joints of the fingers: he that eats with an ancient man, and does not wash his hands to the elbow, he may not eat with him.''
Well may it be added,
holding the tradition of the elders; nor do the Jews pretend the authority of the Scriptures as obliging them to such rules; for, they say, the command concerning washing of hands is, , "from the words of the Scribes" (r); and is , "a command of the wise men" (s). The tradition is this:
"they wash hands for common food, but for the tithe, and for the first offering, and for that which is holy, they dip them, and for the sin offering; for if the hands are defiled; the body is defiled (t).''
And this tradition of the elders, the Scribes, and Pharisees, strictly observed.
(n) Gloss in T. Bab. Chagiga, fol. 18. 2. Maimon. & Bartenora in Misn. Chagiga, c. 2. sect. 7. (o) Vid. Maimon. Hilch. Bcracot, c. 6. (p) T. Bab. Cholin, fol. 106. 1, 2. Maimon. Hilch. Beracot, c. 6. 4. Maimon. & Bartenora in Misn. Eracin, c. 5. sect. 1. Zohar in Deut. fol. 115. 2. (q) T. Hieros. Betacot, fol. 12. 1. (r) Maimon. Hilch. Mikvaot, c. 11. sect. 1. (s) Ib. Beracot, c. 6. sect. 2. (t) Misn. Chagiga, c. 2. sect. 5.
7:47:4: եւ ՚ի հրապարակէ մտեալ՝ եթէ ոչ նախ մկրտիցին, ո՛չ ուտեն. եւ ա՛յլ ինչ բազում է՝ զոր ընկալա՛ն ունել, մկրտութիւնս բաժակաց, եւ ստոմանաց, եւ պղնձեաց, եւ մահճաց[704]։ [704] Ոմանք. Մկրտութիւն բաժակաց։
4 Նաեւ՝ շուկայից տուն մտնելով՝ եթէ նախ չլուացուեն, չեն ուտում: Եւ ուրիշ շատ բաներ էլ կան, որ աւանդաբար պահում են. ինչպէս՝ բաժակների, սափորների, պղնձէ ամանների ու մահիճների լուացումներ
4 Շուկայէն եկած ատեննին եթէ չլուացուին՝ չեն ուտեր։ Ասոնց նման շատ բաներ կան, որոնք ընդունած են ու կը բռնեն, այսինքն գաւաթներու եւ փարչերու ու պղնձէ ամաններու եւ անկողիններու լուացումներ։
եւ ի հրապարակէ մտեալ` եթէ ոչ նախ մկրտիցին, ոչ ուտեն. եւ այլ ինչ բազում է զոր ընկալան ունել, մկրտութիւնս բաժակաց եւ ստոմանաց եւ պղնձեաց եւ մահճաց:

7:4: եւ ՚ի հրապարակէ մտեալ՝ եթէ ոչ նախ մկրտիցին, ո՛չ ուտեն. եւ ա՛յլ ինչ բազում է՝ զոր ընկալա՛ն ունել, մկրտութիւնս բաժակաց, եւ ստոմանաց, եւ պղնձեաց, եւ մահճաց[704]։
[704] Ոմանք. Մկրտութիւն բաժակաց։
4 Նաեւ՝ շուկայից տուն մտնելով՝ եթէ նախ չլուացուեն, չեն ուտում: Եւ ուրիշ շատ բաներ էլ կան, որ աւանդաբար պահում են. ինչպէս՝ բաժակների, սափորների, պղնձէ ամանների ու մահիճների լուացումներ
4 Շուկայէն եկած ատեննին եթէ չլուացուին՝ չեն ուտեր։ Ասոնց նման շատ բաներ կան, որոնք ընդունած են ու կը բռնեն, այսինքն գաւաթներու եւ փարչերու ու պղնձէ ամաններու եւ անկողիններու լուացումներ։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: и, [придя] с торга, не едят не омывшись. Есть и многое другое, чего они приняли держаться: наблюдать омовение чаш, кружек, котлов и скамей.
7:4  καὶ ἀπ᾽ ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων [καὶ κλινῶν] _
7:4. καὶ (And) ἀπ' (off) ἀγορᾶς (of-a-gathering) ἐὰν (if-ever) μὴ (lest) ῥαντίσωνται ( they-might-have-sprinkled-to ) οὐκ (not) ἐσθίουσιν, (they-eat-belongeth,"καὶ (and) ἄλλα ( other ) πολλά ( much ) ἐστιν (it-be) ἃ ( to-which ) παρέλαβον (they-had-taken-beside) κρατεῖν, (to-secure-unto,"βαπτισμοὺς (to-immersings-of) ποτηρίων (of-drinkerlets) καὶ (and) ξεστῶν (of-hewednesses) καὶ (and) χαλκίων.-- (of-copperlets)
7:4. et a foro nisi baptizentur non comedunt et alia multa sunt quae tradita sunt illis servare baptismata calicum et urceorum et aeramentorum et lectorumAnd when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots and of brazen vessels and of beds.
4. and from the marketplace, except they wash themselves, they eat not: and many other things there be, which they have received to hold, washings of cups, and pots, and brasen vessels.
7:4. And when returning from the market, unless they wash, they do not eat. And there are many other things which have been handed down to them to observe: the washings of cups, and pitchers, and bronze containers, and beds.
7:4. And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.
And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables:

4: и, [придя] с торга, не едят не омывшись. Есть и многое другое, чего они приняли держаться: наблюдать омовение чаш, кружек, котлов и скамей.
7:4  καὶ ἀπ᾽ ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων [καὶ κλινῶν] _
7:4. et a foro nisi baptizentur non comedunt et alia multa sunt quae tradita sunt illis servare baptismata calicum et urceorum et aeramentorum et lectorum
And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots and of brazen vessels and of beds.
7:4. And when returning from the market, unless they wash, they do not eat. And there are many other things which have been handed down to them to observe: the washings of cups, and pitchers, and bronze containers, and beds.
7:4. And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:4: And when they come - This clause is added by our translators, to fill up the sense; but it was probably a part of the original: for εαν ελθωσι is the reading of the Codex Bezae, Vulgate, Armenian, and most of the Itala. The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and, if not admitted on the above authority, they must be supplied in italics, as in our common translation.
Except they wash - Or dip; for βαπτισωνται may mean either. But instead of the word in the text, the famous Codex Vaticanus; (B), eight others, and Euthymius, have ῥαντισωνται, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water.
Of cups - Ποτηριων; any kind of earthen vessels.
Pots - Of measures - ξεϚων, from the singular ξεϚης, a measure for liquids, formed from the Latin sextarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruetis.
Of brazen vessels - Χαλκιων. These, if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken.
And of tables - Beds, couches - και κλινων. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms, or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it - a man with an issue - a leper - a woman with child, etc. As the word βαπτισμους, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed; the beds and forms perhaps sprinkled; and the hands dipped up to the wrist.
Albert Barnes: Notes on the Bible - 1834
7:4
Market - This word means either the place where provisions were sold, or the place where men were convened for any purpose. Here it probably means the former.
Except they wash - In the original, "Except they baptize." In this place it does not mean to immerse the whole body, but only the hands. There is no evidence that the Jews washed their "whole bodies" every time they came from market. It is probable that they often washed with the use of a very small quantity of water.
The washing of cups - In the Greek, "the baptism of cups."
Cups - drinking vessels. Those used at their meals.
Pots - Measures of "liquids." Vessels made of wood, used to hold wine, vinegar, etc.
brazen vessels - Vessels made of brass, used in cooking or otherwise. These, if much polluted, were commonly passed through the fire: if slightly polluted they were washed. Earthen vessels, if defiled, were usually broken.
Tables - This word means, in the original, "beds or couches." It refers not to the "tables" on which they ate, but to the "couches" on which they reclined at their meals. See the notes at Mat 23:6. These were supposed to be defiled when any unclean or polluted person had reclined on them, and they deemed it necessary to purify them with water. The word "baptism" is here used - in the original, "the baptism of tables;" but, since it cannot be supposed that "couches" were entirely "immersed" in water, the word "baptism" here must denote some other application of water, by sprinkling or otherwise, and shows that the term is used in the sense of washing in any way. If the word is used here, as is clear it is, to denote anything except entire immersion, it may be elsewhere, and baptism is lawfully performed, therefore, without immersing the whole body in water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: except: Job 9:30, Job 9:31; Psa 26:6; Isa 1:16; Jer 4:14; Mat 27:24; Luk 11:38, Luk 11:39; Joh 2:6, Joh 3:25; Heb 9:10; Jam 4:8; Jo1 1:7
pots: "Gr. Sextarius; about a pint and a half."
tables: or, beds
Geneva 1599
7:4 And [when they come] from the (d) market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and (e) pots, brasen vessels, and of tables.
(d) That is to say, after coming from civil and worldly affairs they do not eat unless they first wash themselves.
(e) By these words are understood all types of vessels which we use daily.
John Gill
7:4 And when they come from the market,.... In Beza's most ancient copy, and in one of Stephens's, it is read as we supply, "when they come": wherefore this respects not things bought in the market, a sense favoured by all the Oriental versions, for many of them could not be washed; but the persons of the Scribes and Pharisees, who when they came from market, or from any court of judicature, immersed themselves all over in water, according to the true sense of the word here used: for,
"if the Pharisees touched but the garments of the common people, they were defiled, all one as if they had touched a profluvious person, , "and needed immersion";''
and were obliged to it (u): hence, when they walked the streets, they walked on the sides of the way, that they might not be defiled by touching the common people (w):
wherefore, except they wash, they eat not, or immerse themselves in water, as well as used, , "immersion of the hands", or washing of the hands by immersion; and which, if only intended, is sufficient to support the primary sense of the word, "baptizo":
and, many other things there be which they have received to hold; by tradition from their elders;
as the washing of cups and pots, brazen, vessels, and of tables: and here the word "baptism", is rightly used in its proper and primary signification; for all these things were, according to the traditions of the elders, washed by immersion:
"in a laver, (they say (x)) which holds forty seahs of water, which are not drawn, every defiled man dips himself, except a profluvious man; and in it , "they dip all unclean vessels";''
"as cups, pots, and brazen vessels": very particularly brazen vessels are mentioned, because earthen ones that were unclean, were to be broken (y); which were all washed before eaten in, even on a sabbath day, and that by dipping (z):
""dishes", in which they eat at evening, (i.e. of the sabbath,) they wash them, to eat in in the morning; in the morning they wash them, to eat in at noon; at noon they wash them, to eat in at the "minchah"; and from the "minchah", and forward, they do not wash again: but "cups", and "jugs", and "pots" they wash, and it goes through all the day; for there is no fixed time for drinking.''
All such vessels, whether had of a Gentile, or an Israelite, or even a wise man, were to be immersed before used (a).
"He that buys a vessel for the use of a feast, of Gentiles, whether molten vessels, or glass vessels--Nlybjm, "they dip them", in the waters of the laver; and after that they may eat and drink in them: and such as they use for cold things, as "cups", and "pots", and "jugs", they wash them, "and dip them", and they are free for use: and such as they use for hot things, as "cauldrons" and "kettles", ("brazen vessels",) they heat them with hot water, and scour them, "and immerse them", and they are fit to be used: and things which they use at the fire, as spits and gridirons, they heat them in the fire till the crust (the covering of rust, or dirt) falls off, "and dip them", and they may be lawfully made use of. This is the immersion with which they immerse vessels for a feast, bought of Gentiles; and after that they are free for eating and drinking; for the business of uncleanness and purification is only from the words of the Scribes--and none are obliged to this immersion, but molten vessels for a feast, bought of Gentiles; but if he borrows of Gentiles, or a Gentile leaves in pawn molten vessels, (made of cast brass, or iron,) he washes, or boils, or heats in the fire, but need not immerse them; and so if he buys vessels of wood, or vessels of stone, he washes, or boils them, but need not dip them; and so earthen vessels need not be immersed; but those that are covered with lead, are as molten vessels, , "and need immersion".''
And not only such that were bought of Gentiles, but even that were made by Jews, and scholars too, were to be immersed in water.
"Vessels, (they say (b),) that are finished in purity, even though a disciple of a wise man makes them, care is to be taken about them, lo! these ought to be immersed:''
and also "tables", at which they eat; and because their posture at them were lying, reclining, or leaning: hence the word is used for them here: these were capable of defilement in a ceremonial sense, according to the traditions of the Jews: one of their rules is this (c);
"every vessel of wood, which is made for the use of vessels, and of men, as, a "table", a bed, &c. receive defilement.''
And there were several sorts of tables, which, by their laws, were unclean, or might be defiled by the touch of unclean persons, or things: so they say (d),
"a table, and sideboard, which are made less, or covered with marble, if there is a space left, in which cups may be set, they may be defiled. R. Judah says, if a space is left, in which may be put pieces, i.e. of bread or flesh: a table of which the first of its feet is taken away is clean; if the second is taken away it is clean; if the third is taken away it may be defiled.''
Again (e), every vessel of wood, that is divided into two parts, is, clean, excepting a double table, &c., i.e. a table which consisted of various parts, and were folded together when it was removed: and these were washed by covering them in water; and very nice they were in washing them, that the water might reach every part, and that they might be covered all over; that there might be nothing which might separate between them and the water, and hinder its coming to them: as for instance, pitch being upon a table, whether within or without, divided between that and the water; and when this was the case, it was not rightly washed (f): but to washing tables by immersion, there is no objection; wherefore, to perplex this matter, and give further trouble, it is insisted on that the word should be rendered "beds"; and it must be owned that it is so rendered in the Syriac, Persic, and Ethiopic versions, (in the Arabic version the clause is omitted,) and in many modern translations: and we are contented it should be so rendered. And these beds design either the couches they lay, or leaned upon at meals; or the beds they slept in at nights: these were capable of being polluted, in a ceremonial sense; for of such pollution, and such washing, are we to understand these traditions: for those things regard not the bare washing of them when naturally unclean, when they ought to be washed; and it is the custom of all people to wash them when this is the case. A bed, and bedstead, are capable of such pollution as soon as they are shaved with a fish skin, or are completed without polishing (g); that is, as soon as they are finished; and there are several ways by which they are defiled. A bed is defiled, , "by one that is defiled with the dead" (h); that is, who has touched a dead body, and he sits upon the bed, or touches it, he defiles it. Again, a bed that is made to lie upon, is defiled, "by treading" (i); that is, it is defiled if a man, or a woman, that has a "gonorrhoea", or a menstruous woman, or one in childbirth, or a leper, should sit, stand; lie, hang, or lean upon it; yea, if any thing should touch it, which has been touched by any of these. Also, a bed which is not made for to lie upon, but to lay a dead body on, is defiled in the same way; and so are even the pillow and bolster (k). Now these were to be washed when they had received any defilement, and that by immersion. Their canons run thus:
"hjm, "a bed", that is wholly defiled, if "he dips" it, part by part, it is pure (l);''
again (m),
"hjmh ta wb lybjh, "if he dips the bed in it", (the pool of water,) although its feet are plunged into the thick clay (at the bottom of the pool), it is clean.''
If it should be insisted upon, that it ought to be shown and proved, that the very bolsters and pillows on which they lay and leaned, were washed in this way, we are able to do it:
, "a pillow", or "a bolster" of skin, when a man lifts up the ends, or mouths of them, out of the water, the water which is within them will be drawn; what shall he do? "he must dip them", and lift them up by their fringes (n).''
In short, it is a rule with the Jews, that
"wheresoever, in the law, washing of the flesh, or of clothes, is mentioned, it means nothing else than the dipping of the whole body in water--for if any man wash himself all over, except the top of his little finger, he is still in his uncleanness (o).''
So that the evangelist uses the words and most properly, without departing from their primary and literal sense; nor could he have used words more appropriate and fit. Various rules, concerning these things, may be seen in the treatises "Celim" and "Mikvaot". Hence it appears, with what little show of reason, and to what a vain purpose this passage is so often appealed to, to lessen the sense of the word "baptizo"; as if it did not signify to dip, but a sort of washing, short of dipping; though what that washing is, is not easy to say, since vessels and clothes are in common washed by putting them into water, and covering them with it: this passage therefore is of no service to those who plead for sprinkling, or pouring water in baptism, in opposition to immersion; nor of any disservice, but of real use to those who practise immersion, and must confirm them in it. Nor need they have recourse to a various reading, which one of the manuscripts in the Bodleian Library furnishes with, which is, unless they are sprinkled; which reading must be wrong, not only because, contrary to all other copies, but also to the usages of the Jews in the washing of themselves.
(u) Maimon. in Misn. Chagiga, c. 2. sect. 7. (w) Ib. Hilch. Abot Tumaot, c. 13. sect. 8. (x) Ib. Hilch. Mikvaot, c. 9. sect. 5. (y) Maimon. Hilch. Mikvaot, c. 1. sect. 3. (z) T. Bab. Sabbat, fol. 118. 1. Vid. Maimon. Hilch. Sabbat, c. 23. 7. (a) Maimon. Hilch. Maacolot Asurot, c. 17. sect. 3, 5, 6. (b) Maimon. Hilch. Abot Hatumaot, c. 12. sect. 6. (c) Ib. Hilch. Celim, c. 4. sect. 1. (d) Misn. Celim, c. 22. sect. 1, 2. (e) Ib. c. 16. sect. 1. (f) Misn. Mikvaot, c. 9. sect. 5. Maimon. Hilchot Mikvaot, c. 8. sect. 2. (g) Misn. Celim, c. 16. sect. 1. Maimon. Hilch. Celim, c. 5. sect. 1. (h) Maimon ib. c. 27. sect. 8. (i) Misn. Celim, c. 18. sect. 5, 6. & c. 24. sect. 8. Maimon. ib. c. 27. sect. 7. (k) Misn. Celim, c. 23. sect. 4. (l) Maimon. Hilch. Celim. c. 26. sect. 14. (m) Misn. Mikvaot, c. 7. sect. 7. (n) Ib. sect. 6. & Celim, c. 16. 4. (o) Maimon. Hilch. Mikvaot, c. 3. 2.
John Wesley
7:4 Washing of cups and pots and brazen vessels and couches - The Greek word (baptisms) means indifferently either washing or sprinkling. The cups, pots, and vessels were washed; the couches sprinkled.
7:57:5: Ապա հարցանեն զնա փարիսեցիքն՝ եւ դպիրք՝ թէ ընդէ՞ր աշակերտքն քո ո՛չ գնան ըստ աւանդութեան ծերոցն. այլ խառնակ ձեռօք հա՛ց ուտեն[705]։ [705] Յօրինակին պակասէր. Հարցանեն զնա փարի՛՛։ Ուր ոմանք. Հարցանեն ցնա։
5 Ահա ինչու փարիսեցիները եւ օրէնսգէտները հարց տուեցին նրան. «Ինչո՞ւ քո աշակերտները նախնիների աւանդութեան համաձայն չեն շարժւում, այլ անմաքուր ձեռքերով են հաց ուտում»
5 Այն ատեն փարիսեցիներն ու դպիրները հարցուցին անոր. «Ինչո՞ւ քու աշակերտներդ ծերերուն աւանդութեանը պէս չեն շարժիր ու անլուայ ձեռքերով հաց կ’ուտեն»։
Ապա հարցանեն զնա փարիսեցիքն եւ դպիրք թէ` Ընդէ՞ր աշակերտքն քո ոչ գնան ըստ աւանդութեան ծերոցն, այլ խառնակ ձեռօք հաց ուտեն:

7:5: Ապա հարցանեն զնա փարիսեցիքն՝ եւ դպիրք՝ թէ ընդէ՞ր աշակերտքն քո ո՛չ գնան ըստ աւանդութեան ծերոցն. այլ խառնակ ձեռօք հա՛ց ուտեն[705]։
[705] Յօրինակին պակասէր. Հարցանեն զնա փարի՛՛։ Ուր ոմանք. Հարցանեն ցնա։
5 Ահա ինչու փարիսեցիները եւ օրէնսգէտները հարց տուեցին նրան. «Ինչո՞ւ քո աշակերտները նախնիների աւանդութեան համաձայն չեն շարժւում, այլ անմաքուր ձեռքերով են հաց ուտում»
5 Այն ատեն փարիսեցիներն ու դպիրները հարցուցին անոր. «Ինչո՞ւ քու աշակերտներդ ծերերուն աւանդութեանը պէս չեն շարժիր ու անլուայ ձեռքերով հաց կ’ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: Потом спрашивают Его фарисеи и книжники: зачем ученики Твои не поступают по преданию старцев, но неумытыми руками едят хлеб?
7:5  καὶ ἐπερωτῶσιν αὐτὸν οἱ φαρισαῖοι καὶ οἱ γραμματεῖς, διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον;
7:5. καὶ (And) ἐπερωτῶσιν (they-upon-entreateth-unto) αὐτὸν (to-it,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of,"Διὰ (Through) τί (to-what-one) οὐ (not) περιπατοῦσιν (they-tread-about-unto,"οἱ (the-ones) μαθηταί (learners) σου (of-thee,"κατὰ (down) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) τῶν (of-the-ones) πρεσβυτέρων , ( of-more-eldered ,"ἀλλὰ (other) κοιναῖς ( unto-commoned ) χερσὶν (unto-hands) ἐσθίουσιν (they-eat-belongeth) τὸν (to-the-one) ἄρτον; (to-a-loaf?"
7:5. et interrogant eum Pharisaei et scribae quare discipuli tui non ambulant iuxta traditionem seniorum sed communibus manibus manducant panemAnd the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?
5. And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands?
7:5. And so the Pharisees and the scribes questioned him: “Why do your disciples not walk according to the tradition of the elders, but they eat bread with common hands?”
7:5. Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands:

5: Потом спрашивают Его фарисеи и книжники: зачем ученики Твои не поступают по преданию старцев, но неумытыми руками едят хлеб?
7:5  καὶ ἐπερωτῶσιν αὐτὸν οἱ φαρισαῖοι καὶ οἱ γραμματεῖς, διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον;
7:5. et interrogant eum Pharisaei et scribae quare discipuli tui non ambulant iuxta traditionem seniorum sed communibus manibus manducant panem
And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?
7:5. And so the Pharisees and the scribes questioned him: “Why do your disciples not walk according to the tradition of the elders, but they eat bread with common hands?”
7:5. Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
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
7:5: Why walk not thy disciples - See on Mat 15:2-9 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Mar 2:16-18; Mat 15:2; Act 21:21, Act 21:24; Rom 4:12; Th2 3:6, Th2 3:11
Geneva 1599
7:5 Then the Pharisees and scribes asked him, Why (f) walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
(f) Why live they not? This is a Hebrew idiom: for among them the "way" is taken for "lifestyle".
John Gill
7:5 Then the Pharisees and Scribes asked him,.... Not the disciples, but Christ himself; for their chief view was to find fault, and quarrel with him:
why walk not thy disciples according to the tradition of the elders, but eat with unwashen hands? or "with common", that is, defiled "hands", as in Mk 7:2. So the words are read in Beza's most ancient copy, and in one of Stephens's copies, and in the Vulgate Latin version. The word "common" is used for that which is unclean or unholy, Acts 10:14, and so signifies unwashen hands, as we read, and render it: besides, "common hands" may have some respect to the hands of the common people, the vulgar and illiterate, who showed no regard to this tradition, but ate their common food without washing their hands. Instead of "the tradition of the elders", the Ethiopic version reads, "the constitution of the Scribes and Pharisees"; and which are sometimes by the Jews called, , "the words", or "sayings of the Scribes" (o), and are preferred by them to the written law; and the same are commonly called "ways", in which a man is to walk, and according to which he is to steer his course of life; and to which reference is here had in the word, "walk", used by the Pharisees; who suggest, that these decisions, constitutions, and traditions of the elders, were the rule, according to which men ought to order their manner of life and conversation; blaming the disciples, that they did not conform to them, and particularly in the case of eating bread, which they did without washing their hands, which was strictly enjoined among these canons; and they wanted to know the sense of Christ upon it. Though they might have known from the Scriptures, particularly from Ezek 20:18 that it was their duty, as well as the disciples of Christ, to walk, not in the, statutes of their fathers, nor observe their judgments, the laws and ordinances instituted by them; but to walk in the statutes of the Lord, and to keep his judgments, and do them: not the traditions of men, but the word of God, should be the rule of walk and conversation; and as many as walk according to this rule, peace will be upon them; but those that walk according to the commandments of men, justly deserve the character given of such by the prophet Isaiah, whose words our Lord produces in the following verses.
(o) T. Hieros. Beracot, fol. 3. 2.
John Wesley
7:5 The tradition of the elders - The rule delivered down from your forefathers.
7:67:6: Նա պատասխանի ետ՝ եւ ասէ ցնոսա, թէ բարւո՛ք մարգարէացաւ Եսայի վասն ձեր կեղծաւորաց, որպէս ասաց. Ժողովուրդս այս շրթա՛մբք մեծարէ զիս, եւ սիրտք նոցա հեռացեալ ՚ի բացեա՛յ են յինէն[706]. [706] Ոմանք. Թէ բարիոք մար՛՛։
6 Նա պատասխանեց եւ ասաց նրանց. «Եսային լաւ մարգարէացաւ ձեր՝ կեղծաւորներիդ մասին՝ ասելով. “Այս ժողովուրդը ինձ շրթներո՛վ է մեծարում, բայց նրանց սրտերը ինձնից հեռու են
6 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Աղէկ մարգարէութիւն ըրաւ Եսայի ձեզի՝ կեղծաւորներուդ համար, ինչպէս գրուած է. ‘Այս ժողովուրդը միայն շրթունքներովը զիս կը պատուէ, բայց իրենց սիրտը հեռացած, զատուած է ինձմէ
Նա պատասխանի ետ եւ ասէ ցնոսա թէ` Բարւոք մարգարէացաւ Եսայի վասն ձեր կեղծաւորաց, որպէս ասաց. Ժողովուրդս այս շրթամբք մեծարէ զիս, եւ սիրտք նոցա հեռացեալ ի բացեայ են յինէն:

7:6: Նա պատասխանի ետ՝ եւ ասէ ցնոսա, թէ բարւո՛ք մարգարէացաւ Եսայի վասն ձեր կեղծաւորաց, որպէս ասաց. Ժողովուրդս այս շրթա՛մբք մեծարէ զիս, եւ սիրտք նոցա հեռացեալ ՚ի բացեա՛յ են յինէն[706].
[706] Ոմանք. Թէ բարիոք մար՛՛։
6 Նա պատասխանեց եւ ասաց նրանց. «Եսային լաւ մարգարէացաւ ձեր՝ կեղծաւորներիդ մասին՝ ասելով. “Այս ժողովուրդը ինձ շրթներո՛վ է մեծարում, բայց նրանց սրտերը ինձնից հեռու են
6 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Աղէկ մարգարէութիւն ըրաւ Եսայի ձեզի՝ կեղծաւորներուդ համար, ինչպէս գրուած է. ‘Այս ժողովուրդը միայն շրթունքներովը զիս կը պատուէ, բայց իրենց սիրտը հեռացած, զատուած է ինձմէ
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7:66: Он сказал им в ответ: хорошо пророчествовал о вас, лицемерах, Исаия, как написано: люди сии чтут Меня устами, сердце же их далеко отстоит от Меня,
7:6  ὁ δὲ εἶπεν αὐτοῖς, καλῶς ἐπροφήτευσεν ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] οὖτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ·
7:6. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Καλῶς (Unto-seemly) ἐπροφήτευσεν (it-declared-before-of,"Ἠσαίας (a-Hesaias,"περὶ (about) ὑμῶν (of-ye) τῶν (of-the-ones) ὑποκριτῶν, (of-separaters-under,"ὡς (as) γέγραπται (it-had-come-to-be-scribed) ὅτι (which-a-one," Οὗτος ( The-one-this ) ὁ ( the-one ) λαὸς ( a-people ) τοῖς ( unto-the-ones ) χείλεσίν ( unto-lips ) με ( to-me ) τιμᾷ , ( it-valuateth-unto ," ἡ ( the-one ) δὲ ( moreover ) καρδία ( a-heart ) αὐτῶν ( of-them ) πόρρω ( far-unto-which ) ἀπέχει ( it-holdeth-off ) ἀπ' ( off ) ἐμοῦ : ( of-ME ,"
7:6. at ille respondens dixit eis bene prophetavit Esaias de vobis hypocritis sicut scriptum est populus hic labiis me honorat cor autem eorum longe est a meBut he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.
6. And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written, This people honoureth me with their lips, But their heart is far from me.
7:6. But in response, he said to them: “So well did Isaiah prophesy about you hypocrites, just as it has been written: ‘This people honors me with their lips, but their heart is far from me.
7:6. He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me.
He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me:

6: Он сказал им в ответ: хорошо пророчествовал о вас, лицемерах, Исаия, как написано: люди сии чтут Меня устами, сердце же их далеко отстоит от Меня,
7:6  ὁ δὲ εἶπεν αὐτοῖς, καλῶς ἐπροφήτευσεν ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] οὖτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ·
7:6. at ille respondens dixit eis bene prophetavit Esaias de vobis hypocritis sicut scriptum est populus hic labiis me honorat cor autem eorum longe est a me
But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.
7:6. But in response, he said to them: “So well did Isaiah prophesy about you hypocrites, just as it has been written: ‘This people honors me with their lips, but their heart is far from me.
7:6. He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:6: Honoreth me - Με τιμᾳ - but the Codex Bezae, and three copies of the Itala, have με αγαπᾳ, loveth me: - the Ethiopic has both readings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Well: Isa 29:13; Mat 15:7-9; Act 28:25
hypocrites: Mat 23:13-15; Luk 11:39-44
honoureth: Eze 33:31; Hos 8:2, Hos 8:3; Joh 5:42, Joh 8:41, Joh 8:42, Joh 8:54, Joh 8:55, Joh 15:24; Ti2 3:5; Tit 1:16; Jam 2:14-17
Geneva 1599
7:6 (2) He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me.
(2) Hypocrisy is always joined with superstition.
John Gill
7:6 He answered and said unto them,.... Matthew postpones the following citation and application of the prophecy of Isaiah, to the account of the command of God being broken by the tradition of Corban; which Mark makes the answer of Christ to begin with:
well hath Esaias prophesied of you hypocrites; which in Matthew is read, "ye hypocrites, well did Esaias prophesy of you", Mt 15:7; to the same sense as here: for the prophecy of Isaiah not only described the hypocrites of his time, but had respect chiefly to the Jews in succeeding ages, in the times of Christ, and both before and after; when they would, as they did, greatly degenerate, and lost the power and spirituality of religion, and had only the form of it; left the word of God for the traditions of men, and were given up to great stupidity, and to judicial blindness: hence the Apostle Paul refers to a passage in the same chapter, Is 29:10, and applies it to the Jews in his time, Rom 11:8; See Gill on Mt 15:7, saying,
as it is written in Is 29:13,
this people honoureth me with their lips, but their heart is far from me. In the Prophet Isaiah more is said than is here cited; and so in Matthew more is produced, and the whole is there expressed thus: "this people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me", Mt 15:8, they presented their bodies before the Lord in the synagogues, or in the temple, and prayed to him with an air of devotion and fervency, and offered up their praises to him, for their external privileges and blessings; but, alas! this was all lip labour; there was no lifting up their hearts, with their hands, unto God; these were not united to fear his name, but were distracted in his worship, and carried away from him to other objects; See Gill on Mt 15:8.
John Wesley
7:6 Is 29:13.
7:77:7: զո՛ւր պաշտեն զիս. ուսուցանեն վարդապետութիւնս՝ զմարդկա՛ն պատուիրեալս։
7 ի զուր են ինձ պաշտում. ուսուցանում են վարդապետութիւններ, որ մարդկանց պատուիրածներն են”
7 Ու պարապ տեղը զիս կը պաշտեն, մարդոց պատուիրած բաները իբրեւ վարդապետութիւն սորվեցնելով’։
զուր պաշտեն զիս, ուսուցանեն վարդապետութիւնս զմարդկան պատուիրեալս:

7:7: զո՛ւր պաշտեն զիս. ուսուցանեն վարդապետութիւնս՝ զմարդկա՛ն պատուիրեալս։
7 ի զուր են ինձ պաշտում. ուսուցանում են վարդապետութիւններ, որ մարդկանց պատուիրածներն են”
7 Ու պարապ տեղը զիս կը պաշտեն, մարդոց պատուիրած բաները իբրեւ վարդապետութիւն սորվեցնելով’։
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7:77: но тщетно чтут Меня, уча учениям, заповедям человеческим.
7:7  μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
7:7. μάτην ( to-follied ) δὲ ( moreover ) σέβονταί ( they-revere ) με , ( to-me ," διδάσκοντες ( teaching ) διδασκαλίας ( to-spoken-teachings-unto ) ἐντάλματα ( to-finishings-in-to ) ἀνθρώπων : ( of-mankinds )
7:7. in vanum autem me colunt docentes doctrinas praecepta hominumAnd in vain do they worship me, teaching doctrines and precepts of men.
7. But in vain do they worship me, Teaching doctrines the precepts of men.
7:7. And in vain do they worship me, teaching the doctrines and precepts of men.’
7:7. Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men.
Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men:

7: но тщетно чтут Меня, уча учениям, заповедям человеческим.
7:7  μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
7:7. in vanum autem me colunt docentes doctrinas praecepta hominum
And in vain do they worship me, teaching doctrines and precepts of men.
7:7. And in vain do they worship me, teaching the doctrines and precepts of men.’
7:7. Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:7
For doctrines - For commands of God binding on the conscience. Imposing "your" traditions as equal in authority to the laws of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: in vain: Sa1 12:21; Mal 3:14; Mat 6:7, Mat 15:9; Co1 15:14, Co1 15:58; Tit 3:9; Jam 1:26; Jam 2:20
the commandments: Deu 12:32; Col 2:22; Ti1 4:1-3; Rev 14:11, Rev 14:12, Rev 22:18
Geneva 1599
7:7 (3) Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men.
(3) The more earnest the superstitious are, the more mad they are in promising themselves God's favour because of their deeds.
John Gill
7:7 Howbeit, in vain do they worship me,.... This is the continuation of the citation out of Isaiah, as is also what follows:
teaching for doctrines the commandments of men. As all these traditions mentioned were such; as washing their hands before they ate bread, and their whole bodies, when they came from the market, or from any court of judicature, or concourse of men, where they had been touched by the common people, and the washing of cups, pots, brazen vessels, and tables, or beds; these they taught the people, and enjoined them the observance of them: instead of instructing them in the doctrines of the Bible, respecting the Messiah, and salvation by him, the right fear, and true worship of God, his ordinances and statutes; wherefore their worship of him, though attended with a great show of sanctity and religion, was a vain thing, a mere empty thing, devoid of life, power, and spirituality, unacceptable to God, and of no real use, profit, and advantage to themselves: it neither issued in the glory of God, nor brought any true pleasure, or solid peace to themselves; and they would find, by sad experience, that their hope of being in the favour of God, and of enjoying eternal happiness on account of it, would prove a vain hope; See Gill on Mt 15:9.
7:87:8: Թողեալ զպատուիրանն Աստուծոյ, ունիք զմարդկա՛ն աւանդութիւն[707]։ [707] Ոսկան յաւելու. Զմարդկան աւանդութիւնս. մկրտութիւնս ստոմանաց եւ բաժակաց եւ այլոց նմանեաց սոցին առնէք բազումս։ Որ ոչ ուրեք ՚ի գրչագիրս մեր տեսանի։
8 Աստծու պատուիրանը թողած՝ մարդկանց աւանդութիւնն էք պահում»
8 Վասն զի Աստուծոյ պատուիրանքը թողելով՝ մարդոց աւանդութիւնը կը բռնէք, ինչպէս՝ փարչերու եւ գաւաթներու մաքրութիւններ եւ ասոնց նման շատ ուրիշ բաներ կ’ընէք»։
Թողեալ զպատուիրանն Աստուծոյ, ունիք զմարդկան աւանդութիւն[28]:

7:8: Թողեալ զպատուիրանն Աստուծոյ, ունիք զմարդկա՛ն աւանդութիւն[707]։
[707] Ոսկան յաւելու. Զմարդկան աւանդութիւնս. մկրտութիւնս ստոմանաց եւ բաժակաց եւ այլոց նմանեաց սոցին առնէք բազումս։ Որ ոչ ուրեք ՚ի գրչագիրս մեր տեսանի։
8 Աստծու պատուիրանը թողած՝ մարդկանց աւանդութիւնն էք պահում»
8 Վասն զի Աստուծոյ պատուիրանքը թողելով՝ մարդոց աւանդութիւնը կը բռնէք, ինչպէս՝ փարչերու եւ գաւաթներու մաքրութիւններ եւ ասոնց նման շատ ուրիշ բաներ կ’ընէք»։
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7:88: Ибо вы, оставив заповедь Божию, держитесь предания человеческого, омовения кружек и чаш, и делаете многое другое, сему подобное.
7:8  ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων.
7:8. ἀφέντες ( having-had-sent-off ) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) τοῦ (of-the-one) θεοῦ (of-a-Deity) κρατεῖτε (ye-secure-unto) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
7:8. relinquentes enim mandatum Dei tenetis traditionem hominum baptismata urceorum et calicum et alia similia his facitis multaFor leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
8. Ye leave the commandment of God, and hold fast the tradition of men.
7:8. For abandoning the commandment of God, you hold to the tradition of men, to the washing of pitchers and cups. And you do many other things similar to these.”
7:8. For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do.
For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do:

8: Ибо вы, оставив заповедь Божию, держитесь предания человеческого, омовения кружек и чаш, и делаете многое другое, сему подобное.
7:8  ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων.
7:8. relinquentes enim mandatum Dei tenetis traditionem hominum baptismata urceorum et calicum et alia similia his facitis multa
For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
7:8. For abandoning the commandment of God, you hold to the tradition of men, to the washing of pitchers and cups. And you do many other things similar to these.”
7:8. For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:8: Washing of pots and cups, etc. - This whole clause is wanting in BL, five others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of Mat 15:7-9.
Albert Barnes: Notes on the Bible - 1834
7:8
Laying aside - Rejecting, or making, it give place to traditions; considering the traditions as superior in authority to the divine law. This was the uniform doctrine of the Pharisees. See the notes at Mat 15:1-9.
The tradition of men - What has been handed down by human beings, or what rests solely on their authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: laying: Isa 1:12
the tradition: Mar 7:3, Mar 7:4
Geneva 1599
7:8 (4) For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do.
(4) The deeds of superstitious men not only do not fulfil the law of God (as they blasphemously persuaded themselves) but these deeds utterly take away God's law.
John Gill
7:8 For laying aside the commandment of God,.... Meaning not any particular commandment, but all the commandments of God, the whole written law; to which they preferred the oral law, or the traditions of the elders, and the decisions of their doctors. So the Syriac, Arabic, Persic, and Ethiopic versions read, "the commandments of God".
Ye hold the tradition of men: very significantly are the elders, whom the, Jews revered, and whose traditions and constitutions they extolled above the Scriptures, called "men", in distinction from "God", whose commands they neglected; which exposes and aggravates their sin, that they should leave the one, which had the stamp of divine authority on them, and hold the other, which were only the devices of men's brains;
as the washing of pots and cups. The Arabic version adds, "and vessels", from Mk 7:4, and the Ethiopic version, between "chalices" and "cups", places "monies"; as if they also contracted uncleanness in some cases, and needed washing: and indeed, there is a tradition to this purpose (p),
, "a penny which is rejected" (that is, as the commentators say (q), which a kingdom or province has made void, or which wants weight), if any one prepares it to hang about the neck of a child, it is "unclean"; and so a "sela" (which was the value of four pence) and it is prepared to weigh with it, is "unclean".''
And many other such like things you do; so many, that it is almost endless to reckon up. The treatise "Celim", or "of vessels", in the Misna, is full of rules, concerning the cleanness and uncleanness, of almost all things in use with men; and so of what do, and what do not stand in need of washing. And these things they did, not according to the commandment of God, nor did they pretend to it; but according to the words of the Scribes, and traditions of the elders, which reached to all sorts of vessels: their rule is this (r);
"vessels made of wood, and of skin, and of bone, and of glass, if they are plain, they are clean; but if they are hollow, (or made to hold things,) they are liable to pollution.''
Which Maimonides (s) explains thus;
"vessels of wood, and of skin, and of bone, if hollow, receive defilement from the words of the law; but if they are plain, as tables, a seat, a skin on which they eat, they do not receive defilement, but, , "from the words of the Scribes".''
And this washing of vessels, not only concerned such as were for private use, but the vessels of the sanctuary: so it is said (t);
"after a feast, at the close of a good day, or festival, "they dip all the vessels in the sanctuary"; because the "common people" have "touched" them at the feast, in the time of keeping it: wherefore they say, touch not the table (the showbread table), when they show it to them that come up to the feast, that it may not be defiled by touching it; and if after the feast, it is found (polluted), it must be dipped and all the vessels are obliged to immersion, excepting the golden altar, and the altar of brass.''
So that our Lord might well say, "and many such like things ye do".
(p) Misn. Celim, c. 12. sect. 7. (q) Jarchi & Battenora in ib. (r) Misn. Celim, c. 2. sect. 1. (s) Hilch. Celim, c. 1. sect. 10. (t) Maimon. Hilch. Mishcab Umoshab, c. 11. sect. 11.
7:97:9: Եւ ասէ ցնոսա. Բարւոք խոտէք զպատուիրանն Աստուծոյ, զի զձե՛ր աւանդութիւնն հաստատիցէք[708]։ [708] Ոմանք. Բարիոք խոտէք... հաստիցէք։
9 Ապա աւելացրեց. «Աստծու պատուիրանը լաւ էք անարգում, որպէսզի ձե՛ր աւանդութիւնը հաստատէք
9 Ու ըսաւ անոնց. «Աղէկ կ’անարգէք Աստուծոյ պատուիրանքը, որպէս զի ձեր աւանդութիւնը պահէք։
Եւ ասէ ցնոսա. Բարւոք խոտէք զպատուիրանն Աստուծոյ, զի զձեր աւանդութիւնն հաստատիցէք:

7:9: Եւ ասէ ցնոսա. Բարւոք խոտէք զպատուիրանն Աստուծոյ, զի զձե՛ր աւանդութիւնն հաստատիցէք[708]։
[708] Ոմանք. Բարիոք խոտէք... հաստիցէք։
9 Ապա աւելացրեց. «Աստծու պատուիրանը լաւ էք անարգում, որպէսզի ձե՛ր աւանդութիւնը հաստատէք
9 Ու ըսաւ անոնց. «Աղէկ կ’անարգէք Աստուծոյ պատուիրանքը, որպէս զի ձեր աւանդութիւնը պահէք։
zohrab-1805▾ eastern-1994▾ western am▾
7:99: И сказал им: хорошо ли, [что] вы отменяете заповедь Божию, чтобы соблюсти свое предание?
7:9  καὶ ἔλεγεν αὐτοῖς, καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν στήσητε.
7:9. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Καλῶς (Unto-seemly) ἀθετεῖτε (ye-un-place-unto) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) τοῦ (of-the-one) θεοῦ, (of-a-Deity) ἵνα (so) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) ὑμῶν (of-ye) τηρήσητε: (ye-might-have-kept-unto)
7:9. et dicebat illis bene irritum facitis praeceptum Dei ut traditionem vestram servetisAnd he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
9. And he said unto them, Full well do ye reject the commandment of God, that ye may keep your tradition.
7:9. And he said to them: “You effectively nullify the precept of God, so that you may observe your own tradition.
7:9. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition:

9: И сказал им: хорошо ли, [что] вы отменяете заповедь Божию, чтобы соблюсти свое предание?
7:9  καὶ ἔλεγεν αὐτοῖς, καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν στήσητε.
7:9. et dicebat illis bene irritum facitis praeceptum Dei ut traditionem vestram servetis
And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
7:9. And he said to them: “You effectively nullify the precept of God, so that you may observe your own tradition.
7:9. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:9: Full well - Καλως, - a strong irony. How noble is your conduct! From conscientious attachment to your own traditions ye have annihilated the commandments of God!
That ye may keep - But στησητε, that ye may establish, is the reading of D, three others, Syriac, all the Itala, with Cyprian, Jerome, and Zeno. Griesbach thinks it should be received instead of the other. God's law was nothing to these men, in comparison of their own: hear a case in point. "Rabba said, How foolish are most men! They observe the precepts of the Divine law, and neglect the statutes of the rabbins!" Maccoth, fol. 22.
Albert Barnes: Notes on the Bible - 1834
7:9
Full well - These words are capable of different interpretations. Some read them as a question: "Do ye do well in rejecting?" etc. Others suppose they mean "skillfully, cunningly." "You show great cunning or art, in laying aside God's commands and substituting in their place those of men." Others suppose them to be ironical. "How nobly you act! From conscientious attachment to your traditions you have made void the law of God;" meaning to intimate by it that they had acted wickedly and basely.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: Full: Kg2 16:10-16; Isa 24:5, Isa 29:13; Jer 44:16, Jer 44:17; Dan 7:25, Dan 11:36; Mat 15:3-6; Th2 2:4
reject: or, frustrate, Mar 7:13; Psa 119:126; Rom 3:31; Gal 2:21
Geneva 1599
7:9 (5) And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
(5) True religion, which is completely contrary to superstition, consists in spiritual worship: and all enemies of true religion, although they seem to have taken deep root, will be plucked up.
John Gill
7:9 And he said unto them,.... He continued his discourse, saying,
full well, or "fairly",
ye reject the commandment of God, that ye may keep your own tradition: these words may be considered, as spoken ironically, thus; as pious and excellently good men, you in a very fair and handsome manner, reject and make void the commandments and laws of God; and it is very fit it should be so, in order to preserve your own traditions, that nothing may be wanting to keep up the honour of them, and a due regard to them. The Arabic version reads the words by way of interrogation, "is it fit that you should omit the commandments of God, and keep your own statutes?" and so the Ethiopic, "do ye rightly make void the commandment of God, that ye may keep your own commandment?" Which makes them come nearer to the passage in Matthew; See Gill on Mt 15:3.
7:107:10: Զի Մովսէս ասէ. Պատուեա՛ զհայր քո եւ զմայր. եւ. Որ չարախօսեսցէ զհօրէ՛ կամ զմօրէ, մահո՛ւ վախճանեսցի։
10 որովհետեւ Մովսէսն ասում է. “Պատուի՛ր քո հօրն ու մօրը. եւ ով որ չարախօսի իր հօր կամ մօր մասին, մահուամբ թող պատժուի”
10 Քանզի Մովսէս ըսաւ. ‘Քու հայրդ ու մայրդ պատուէ. եւ Ով որ իր հայրը կամ մայրը անիծէ, մահով թող մեռնի’։
Զի Մովսէս ասէ. Պատուեա զհայր քո եւ զմայր. եւ` Որ չարախօսեսցէ զհօրէ կամ զմօրէ` մահու վախճանեսցի:

7:10: Զի Մովսէս ասէ. Պատուեա՛ զհայր քո եւ զմայր. եւ. Որ չարախօսեսցէ զհօրէ՛ կամ զմօրէ, մահո՛ւ վախճանեսցի։
10 որովհետեւ Մովսէսն ասում է. “Պատուի՛ր քո հօրն ու մօրը. եւ ով որ չարախօսի իր հօր կամ մօր մասին, մահուամբ թող պատժուի”
10 Քանզի Մովսէս ըսաւ. ‘Քու հայրդ ու մայրդ պատուէ. եւ Ով որ իր հայրը կամ մայրը անիծէ, մահով թող մեռնի’։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: Ибо Моисей сказал: почитай отца своего и мать свою; и: злословящий отца или мать смертью да умрет.
7:10  μωϊσῆς γὰρ εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·
7:10. Μωυσῆς (A-Mouses) γὰρ (therefore) εἶπεν (it-had-said," Τίμα ( Thou-should-valuate-unto ) τὸν ( to-the-one ) πατέρα ( to-a-father ) σου ( of-thee ) καὶ ( and ) τὴν ( to-the-one ) μητέρα ( to-a-mother ) σου , ( of-thee ,"καί (and) Ὁ ( the-one ) κακολογῶν ( disruptively-fortheeing-unto ) πατέρα ( to-a-father ) ἢ ( or ) μητερα ( to-a-mother ) θανάτῳ ( unto-a-death ) τελευτάτω : ( it-should-finish-of-unto )
7:10. Moses enim dixit honora patrem tuum et matrem tuam et qui maledixerit patri aut matri morte moriaturFor Moses said: Honour thy father and thy mother. And He that shall curse father or mother, dying let him die.
10. For Moses said, Honour thy father and thy mother; and, He that speaketh evil of father or mother, let him die the death:
7:10. For Moses said: ‘Honor your father and your mother,’ and, ‘Whoever will have cursed father or mother, let him die a death.’
7:10. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

10: Ибо Моисей сказал: почитай отца своего и мать свою; и: злословящий отца или мать смертью да умрет.
7:10  μωϊσῆς γὰρ εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·
7:10. Moses enim dixit honora patrem tuum et matrem tuam et qui maledixerit patri aut matri morte moriatur
For Moses said: Honour thy father and thy mother. And He that shall curse father or mother, dying let him die.
7:10. For Moses said: ‘Honor your father and your mother,’ and, ‘Whoever will have cursed father or mother, let him die a death.’
7:10. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
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
7:10: For Moses said, etc. - See all these verses, from this to the 23d, explained Matthew 15:3-20 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: Honour: Mar 10:19; Exo 20:12; Deu 5:16
Whoso: Exo 21:17; Lev 20:9; Deu 27:16; Pro 20:20, Pro 30:17; Mat 15:4
Geneva 1599
7:10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him (g) die the death:
(g) Without hope of pardon, he will be put to death.
John Gill
7:10 For Moses said,.... That is, God by Moses; for the following precept was spoken by God, and written by him on one of the tables of stone, and delivered into the hands of Moses, to be given to the children of Israel:
honour thy father and thy mother, Ex 20:12, the sanction of which law is,
and whoso curseth father or mother, let him die the death, Ex 21:17. As the former of these commands is to be understood, not only of honouring parents in thought, word, and deed, but also of providing for them, when in want and distress, through poverty and old age; so the latter is to be interpreted, not merely of wishing or imprecating the most dreadful things upon parents, which some may not be guilty of, and yet transgress this command; but likewise of every slight put upon them, and neglect of them, when in necessitous circumstances: and both these laws were broken by the Jews, through their tradition hereafter mentioned; See Gill on Mt 15:4.
John Wesley
7:10 Ex 20:12; Ex 21:17.
7:117:11: Եւ դուք ասէք. Եթէ ասիցէ՛ ոք ցհայր կամ ցմայր՝ կորբա՛ն, որ է՝ պատարա՛գ, զոր յինէն օգտեսցիս[709]. [709] Յօրինակին. Կամ զմայր՝ կոր՛՛։ Ոմանք. Օգտիցիս։
11 Իսկ դուք ասում էք. “Եթէ մէկը հօրը կամ մօրն ասի. ‘Ինչ ինձնից պիտի օգտուես, Կորբան է’, (այսինքն՝ Աստծուն տալու ընծայ)
11 Բայց դուք կ’ըսէք. ‘Եթէ մէկը իր հօրը կամ մօրը ըսէ՝ ‘Այն բանը զոր ինձմէ պիտի շահիս Աստուծոյ տալու կորբան է, (որ ըսել է՝ ընծայ,) ազատ կ’ըլլայ անիկա’.
Եւ դուք ասէք. Եթէ ասիցէ ոք ցհայր կամ ցմայր. Կորբան, որ է պատարագ, զոր յինէն օգտեսցիս:

7:11: Եւ դուք ասէք. Եթէ ասիցէ՛ ոք ցհայր կամ ցմայր՝ կորբա՛ն, որ է՝ պատարա՛գ, զոր յինէն օգտեսցիս[709].
[709] Յօրինակին. Կամ զմայր՝ կոր՛՛։ Ոմանք. Օգտիցիս։
11 Իսկ դուք ասում էք. “Եթէ մէկը հօրը կամ մօրն ասի. ‘Ինչ ինձնից պիտի օգտուես, Կորբան է’, (այսինքն՝ Աստծուն տալու ընծայ)
11 Բայց դուք կ’ըսէք. ‘Եթէ մէկը իր հօրը կամ մօրը ըսէ՝ ‘Այն բանը զոր ինձմէ պիտի շահիս Աստուծոյ տալու կորբան է, (որ ըսել է՝ ընծայ,) ազատ կ’ըլլայ անիկա’.
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: А вы говорите: кто скажет отцу или матери: корван, то есть дар [Богу] то, чем бы ты от меня пользовался,
7:11  ὑμεῖς δὲ λέγετε, ἐὰν εἴπῃ ἄνθρωπος τῶ πατρὶ ἢ τῇ μητρί, κορβᾶν, ὅ ἐστιν, δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7:11. ὑμεῖς (Ye) δὲ (moreover) λέγετε (ye-forth,"Ἐὰν (If-ever) εἴπῃ (it-might-have-had-said,"ἄνθρωπος (a-mankind,"τῷ (unto-the-one) πατρὶ (unto-a-father) ἢ (or) τῇ (unto-the-one) μητρί (unto-a-mother,"Κορβάν, (Korban,"ὅ (which) ἐστιν (it-be) Δῶρον, (gifted,"ὃ (to-which) ἐὰν (if-ever) ἐξ (out) ἐμοῦ (of-ME) ὠφεληθῇς, (thou-might-have-been-benefitted-unto)
7:11. vos autem dicitis si dixerit homo patri aut matri corban quod est donum quodcumque ex me tibi profueritBut you say: If a man shall say to his father or mother, Corban (which is a gift) whatsoever is from me shall profit thee.
11. but ye say, If a man shall say to his father or his mother, That wherewith thou mightest have been profited by me is Corban, that is to say, Given ;
7:11. But you say, ‘If a man will have said to his father or mother: Korban, (which is a gift) whatever is from me will be to your benefit,’
7:11. But ye say, If a man shall say to his father or mother, [It is] Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; [he shall be free].
But ye say, If a man shall say to his father or mother, [It is] Corban, that is to say, a gift, by whatsoever thou mightest be profited by me:

11: А вы говорите: кто скажет отцу или матери: корван, то есть дар [Богу] то, чем бы ты от меня пользовался,
7:11  ὑμεῖς δὲ λέγετε, ἐὰν εἴπῃ ἄνθρωπος τῶ πατρὶ ἢ τῇ μητρί, κορβᾶν, ὅ ἐστιν, δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7:11. vos autem dicitis si dixerit homo patri aut matri corban quod est donum quodcumque ex me tibi profuerit
But you say: If a man shall say to his father or mother, Corban (which is a gift) whatsoever is from me shall profit thee.
7:11. But you say, ‘If a man will have said to his father or mother: Korban, (which is a gift) whatever is from me will be to your benefit,’
7:11. But ye say, If a man shall say to his father or mother, [It is] Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; [he shall be free].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: It is Corban: Rather, "Let it be a corban" a formula common among the Jews on such occasions; by which the Pharisees released a child from supporting his parents; and even deemed it sacrilege if he afterwards gave anything for their use. Mat 15:5, Mat 23:18; Ti1 5:4-8
John Gill
7:11 But ye say,.... Your elders, doctors, and wise men, in opposition to God and Moses:
if a man shall say to his father or his mother, it is Corban, that is to say, a gift; in the same manner is this word interpreted by Josephus, who speaking of some that call themselves Corban unto God, says (u) in the Greek tongue, , "this signifies a gift": now, according to the traditions of the elders, whoever made use of that word to his father or his mother, signifying thereby, that what they might have expected relief from at his hands, he had devoted it; or it was as if it was devoted to sacred uses; adding,
by whatsoever thou mightest be profited by me, he shall be free; and not under any obligation to regard and relieve his parents, let their case and circumstances be what they would. This is the form of a vow, which a man having made on purpose, to free himself from the charge of the maintenance of his parents, when reduced, repeats unto them; or which he makes upon their application to him: various forms of this kind of vows, are produced in the note see Gill on Mt 15:5, which see: this was not the form of an oath, or swearing by Corban, or the sacred treasury in the temple, mentioned in Mt 27:6, of which I do not remember any instance; nor was it a dedication of his substance to holy and religious uses; to the service of God and the temple; but it was a vow he made, that what he had, should be as Corban, as a gift devoted to sacred uses: that as that could not be appropriated to any other use, so his substance, after such a vow, could not be applied to the relief of his parents; though he was not obliged by it to give it for the use of the temple, but might keep it himself, or bestow it upon others. L. Capellus has wrote a very learned dissertation upon this vow, at the end of his Spicilegium on the New Testament; very and our learned countryman, Dr. Pocock, has said many excellent things upon it, in his miscellaneous notes on his Porta Mosis; both which ought to be read and consulted, by those who have learning and leisure.
(u) Autiqu. Jud. l. 4. c. 4. sect. 4.
7:127:12: եւ ո՛չ եւս տայք թոյլ նմա չառնել ինչ հօրն, կամ մօր[710]։ [710] Ոսկան. Թոյլ նմա առնել ինչ։
12 դրանով իսկ այլեւս թոյլ չէք տալիս, որ նա իր հօր կամ մօր համար որեւէ բան անի
12 Եւ ա՛լ թող չէք տար անոր բան մը ընել իր հօրը կամ իր մօրը.
եւ ոչ եւս տայք թոյլ նմա չառնել ինչ հօրն կամ մօր:

7:12: եւ ո՛չ եւս տայք թոյլ նմա չառնել ինչ հօրն, կամ մօր[710]։
[710] Ոսկան. Թոյլ նմա առնել ինչ։
12 դրանով իսկ այլեւս թոյլ չէք տալիս, որ նա իր հօր կամ մօր համար որեւէ բան անի
12 Եւ ա՛լ թող չէք տար անոր բան մը ընել իր հօրը կամ իր մօրը.
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7:1212: тому вы уже попускаете ничего не делать для отца своего или матери своей,
7:12  οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῶ πατρὶ ἢ τῇ μητρί,
7:12. οὐκέτι (not-if-to-a-one) ἀφίετε (ye-send-off) αὐτὸν (to-it) οὐδὲν (to-not-moreover-one) ποιῆσαι (to-have-done-unto) τῷ (unto-the-one) πατρὶ (unto-a-father) ἢ (or) τῇ (unto-the-one) μητρί, (unto-a-mother,"
7:12. et ultra non dimittitis eum quicquam facere patri suo aut matriAnd further you suffer him not to do any thing for his father or mother,
12. ye no longer suffer him to do aught for his father or his mother;
7:12. then you do not release him to do anything for his father or mother,
7:12. And ye suffer him no more to do ought for his father or his mother;
And ye suffer him no more to do ought for his father or his mother:

12: тому вы уже попускаете ничего не делать для отца своего или матери своей,
7:12  οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῶ πατρὶ ἢ τῇ μητρί,
7:12. et ultra non dimittitis eum quicquam facere patri suo aut matri
And further you suffer him not to do any thing for his father or mother,
7:12. then you do not release him to do anything for his father or mother,
7:12. And ye suffer him no more to do ought for his father or his mother;
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John Gill
7:12 And ye suffer him no more to do ought for his father, or his mother. According to the Jewish canons (w), if a man vowed a thing which is contrary to a command, he was obliged to keep his vow, and break the command: thus, if a man vowed that his father or his mother should never receive any benefit from what he had, but that his substance was as "Corban", or as any thing devoted to divine service, he was obliged to keep his vow; nor was he allowed after this to do any thing for his father, or mother, however poor or helpless they might be; unless he applied to a wise man to revoke his vow, or to give him liberty to do it; for he could not do it of himself, as wicked as it was; and though he might heartily repent of it, and was ever so willing to make it null and void: and though a dissolution it by a wise man was allowed of, yet hereby they set up their own power and authority against God, and his law; they did not rescind the vow, because it was contrary to the command of God: for notwithstanding its being contrary to the command of God, it was to be observed, though to the breaking of that, unless loosed by a wise man, at the man's request; whereby they established their magisterial power and authority, without any regard to the honour and glory of God; and therefore what follows, is justly observed by our Lord; See Gill on Mt 15:5.
(w) Maimon. Hilch. Nedarim, c. 3. sect. 1.
7:137:13: Եւ անարգէ՛ք զբանն Աստուծոյ ձերով աւանդութեամբն, զոր աւանդեցէք. եւ բազում ինչ այլ՝ որ այսմ նմա՛ն է՝ առնէք[711]։ [711] Ոսկան. Բազում ինչ որ այսմ նմ՛՛։
13 եւ այդպէս անարգում էք Աստծու խօսքը նոյն աւանդութեամբ, որ դուք փոխանցում էք միմեանց: Եւ սրա նման ուրիշ շատ բաներ էք անում»:
13 Ու Աստուծոյ խօսքը կը խափանէք ձեր աւանդութիւնովը եւ ասոր նման շատ ուրիշ բաներ կ’ընէք»։
Եւ անարգէք զբանն Աստուծոյ ձերով աւանդութեամբն, զոր աւանդեցէք, եւ բազում ինչ այլ որ այսմ նման է` առնէք:

7:13: Եւ անարգէ՛ք զբանն Աստուծոյ ձերով աւանդութեամբն, զոր աւանդեցէք. եւ բազում ինչ այլ՝ որ այսմ նմա՛ն է՝ առնէք[711]։
[711] Ոսկան. Բազում ինչ որ այսմ նմ՛՛։
13 եւ այդպէս անարգում էք Աստծու խօսքը նոյն աւանդութեամբ, որ դուք փոխանցում էք միմեանց: Եւ սրա նման ուրիշ շատ բաներ էք անում»:
13 Ու Աստուծոյ խօսքը կը խափանէք ձեր աւանդութիւնովը եւ ասոր նման շատ ուրիշ բաներ կ’ընէք»։
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7:1313: устраняя слово Божие преданием вашим, которое вы установили; и делаете многое сему подобное.
7:13  ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
7:13. ἀκυροῦντες ( having-un-en-authoritied ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῇ (unto-the-one) παραδόσει (unto-a-giving-beside-of) ὑμῶν (of-ye) ᾗ (unto-which) παρεδώκατε: (ye-gave-beside) καὶ (and) παρόμοια ( to-along-beside-belonged ) τοιαῦτα (to-the-ones-unto-the-ones-these) πολλὰ ( to-much ) ποιεῖτε. (ye-do-unto)
7:13. rescindentes verbum Dei per traditionem vestram quam tradidistis et similia huiusmodi multa facitisMaking void the word of God by your own tradition, which you have given forth. And many other such like things you do.
13. making void the word of God by your tradition, which ye have delivered: and many such like things ye do.
7:13. rescinding the word of God through your tradition, which you have handed down. And you do many other similar things in this way.”
7:13. Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye:

13: устраняя слово Божие преданием вашим, которое вы установили; и делаете многое сему подобное.
7:13  ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
7:13. rescindentes verbum Dei per traditionem vestram quam tradidistis et similia huiusmodi multa facitis
Making void the word of God by your own tradition, which you have given forth. And many other such like things you do.
7:13. rescinding the word of God through your tradition, which you have handed down. And you do many other similar things in this way.”
7:13. Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
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Adam Clarke: Commentary on the Bible - 1831
7:13: Your tradition - D, later Syriac in the margin, Saxon, and all the Itala but one, add τῃ μωρᾳ, by your Foolish tradition, your foolish law: - Anglo-Saxon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: the word: Mar 7:9; Isa 8:20; Jer 8:8, Jer 8:9; Hos 8:12; Mat 5:17-20, Mat 15:6; Tit 1:14
such: Eze 18:14; Gal 5:21
John Gill
7:13 Making the word of God of none effect, through your tradition,.... Beza says, in his most ancient copy it is read, "your foolish tradition"; and such it was indeed, that a vow made rashly, and in a passion, or if ever so deliberately entered into, should be more binding upon a man than the law of God; that rather than break this, he should transgress a divine command; and that though he might see his folly, and repent of his sin in making such a wicked vow, he could not go back from it, without the permission of a wise man: should his poor distressed parents come to him for assistance, he was obliged to answer them, that he had bound himself by a vow, that they should receive no advantage from his substance; and should they remonstrate to him the command of God, to honour them and take care of them, and observe that that command is enforced by promises and threatenings; he had this to reply, and was instructed to do it, that it was the sense of the wise men and doctors, and agreeably to the traditions of the elders, to which he ought rather to attend, than to the words of the law, that he should keep and fulfil his vow, whatever command was neglected or broken by it.
Which ye have delivered: they received it from their ancestors, and delivered it to their disciples; and it is in this way, that all their traditions were delivered: they say (x), that
"Moses received the law (the oral law) at Sinai, "and delivered" it to Joshua; and Joshua to the elders, and the elders to the prophets; and the prophets to the men of the great synagogue; the last of which was Simeon the just; and Antigonus, a man of Socho, received it from him; and Jose ben Joezer, a man of Tzeredah, and Jose ben Jochanan, a man of Jerusalem, received it from Antigonus; and Joshua ben Perachiah (said to be the master of Jesus Christ), and Nitthai the Arbelite, received it from them; and Judah ben Tabai, and Simeon ben Shetach, received it from them; and Shemaiah and Abtalion received it from them; and from them Hillell and Shammai.''
Who were now the heads of the two grand schools of the Jews; these received, and delivered out these traditions to the Scribes and Pharisees, and they to their disciples:
and many such like things do ye; meaning, that there were many other traditions besides this now mentioned; whereby, instead of preserving the written law, which, they pretended, these were an hedge unto (y), they, in a great many instances, made it void.
(x) Pirke Abot, c. 1. sect. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. (y) Pirke Abot, c. 1. sect. 1.
7:147:14: Եւ կոչեա՛լ առ ինքն զամենայն ժողովուրդն՝ ասէ ցնոսա. Լուարո՛ւք ինձ ամենեքեան՝ եւ ՚ի մի՛տ առէք[712]։ [712] Ոմանք. Եւ կոչեցեալ առ ինքն զամենայն ժողովուրդսն։
14 Եւ նա ամբողջ ժողովրդին իր մօտ կանչելով՝ ասաց նրանց. «Ամէնքդ ինձ լսեցէ՛ք եւ իմացէ՛ք
14 Բոլոր ժողովուրդը իրեն կանչելով՝ ըսաւ անոնց. «Լսեցէք ինծի ամէնքդ ու հասկցէք։
Եւ կոչեալ առ ինքն զամենայն ժողովուրդն` ասէ ցնոսա. Լուարուք ինձ ամենեքեան եւ ի միտ առէք:

7:14: Եւ կոչեա՛լ առ ինքն զամենայն ժողովուրդն՝ ասէ ցնոսա. Լուարո՛ւք ինձ ամենեքեան՝ եւ ՚ի մի՛տ առէք[712]։
[712] Ոմանք. Եւ կոչեցեալ առ ինքն զամենայն ժողովուրդսն։
14 Եւ նա ամբողջ ժողովրդին իր մօտ կանչելով՝ ասաց նրանց. «Ամէնքդ ինձ լսեցէ՛ք եւ իմացէ՛ք
14 Բոլոր ժողովուրդը իրեն կանչելով՝ ըսաւ անոնց. «Լսեցէք ինծի ամէնքդ ու հասկցէք։
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7:1414: И, призвав весь народ, говорил им: слушайте Меня все и разумейте:
7:14  καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς, ἀκούσατέ μου πάντες καὶ σύνετε.
7:14. Καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) πάλιν (unto-furthered) τὸν (to-the-one) ὄχλον (to-a-crowd) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ἀκούσατέ (Ye-should-have-heard) μου (of-me," πάντες ( all ,"καὶ (and) σύνετε. (ye-should-have-had-sent-together)
7:14. et advocans iterum turbam dicebat illis audite me omnes et intellegiteAnd calling again the multitude unto him, he said to them: Hear ye me all and understand.
14. And he called to him the multitude again, and said unto them, Hear me all of you, and understand:
7:14. And again, calling the crowd to him, he said to them: “Listen to me, all of you, and understand.
7:14. And when he had called all the people [unto him], he said unto them, Hearken unto me every one [of you], and understand:
And when he had called all the people [unto him], he said unto them, Hearken unto me every one [of you], and understand:

14: И, призвав весь народ, говорил им: слушайте Меня все и разумейте:
7:14  καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς, ἀκούσατέ μου πάντες καὶ σύνετε.
7:14. et advocans iterum turbam dicebat illis audite me omnes et intellegite
And calling again the multitude unto him, he said to them: Hear ye me all and understand.
7:14. And again, calling the crowd to him, he said to them: “Listen to me, all of you, and understand.
7:14. And when he had called all the people [unto him], he said unto them, Hearken unto me every one [of you], and understand:
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Adam Clarke: Commentary on the Bible - 1831
7:14: When he had called all the people - But instead of παντα, all, παλιν, again, is the reading of BDL, later Syriac in the margin, Coptic, Ethiopic, Saxon, Vulgate, all the Itala but one. Mill and Griesbach approve of this reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: when: Kg1 18:21, Kg1 22:28; Psa 49:1, Psa 49:2, Psa 94:8; Mat 15:10; Luk 12:1, Luk 12:54-57, Luk 20:45-47
and understand: Pro 8:5; Isa 6:9; Act 8:30
John Gill
7:14 And when he, had called all the people unto him,.... The Vulgate Latin, and Ethiopic versions, instead of "all", read again, and so do some copies: having said what was sufficient to stop the mouths of the Scribes and Pharisees, about their unwarrantable traditions; he turns himself to the common people, who stood at some distance, because of these venerable doctors, and called to them to come nearer to him:
he said unto them, hearken to me every one of you, and understand; signifying, he had something of moment to say to them, which they would do well to attend unto, and what they should be desirous of understanding aright, it being what concerned every one of them; See Gill on Mt 15:10.
7:157:15: Ո՛չինչ արտաքո՛ւստ ՚ի մարդ մտեալ՝ եթէ կարիցէ պղծել զնա, այլ որ ելանէ՛ ՚ի նմանէ՝ ա՛յն է որ պղծէ զմարդն[713]։ [713] Ոմանք. Ոչ որինչ արտաքուստ... այլ որ ելանէն ՚ի նմանէ, այն պղծէ զմարդ։
15 չկայ որեւէ բան, որ մարդու մէջ դրսից մտնելով կարողանայ նրան պղծել. այլ այն, ինչ ելնում է նրանից, ա՛յն է, որ պղծում է մարդուն
15 Բան մը չկայ որ դուրսէն մարդուն ներսը մտնէ ու կարող ըլլայ զանիկա պղծել, հապա այն բաները, որ անկէ կ’ելլեն, անոնք են որ մարդը կը պղծեն։
Ոչինչ արտաքուստ ի մարդ մտեալ եթէ կարիցէ պղծել զնա, այլ որ ելանէ ի նմանէ` այն է որ պղծէ զմարդն:

7:15: Ո՛չինչ արտաքո՛ւստ ՚ի մարդ մտեալ՝ եթէ կարիցէ պղծել զնա, այլ որ ելանէ՛ ՚ի նմանէ՝ ա՛յն է որ պղծէ զմարդն[713]։
[713] Ոմանք. Ոչ որինչ արտաքուստ... այլ որ ելանէն ՚ի նմանէ, այն պղծէ զմարդ։
15 չկայ որեւէ բան, որ մարդու մէջ դրսից մտնելով կարողանայ նրան պղծել. այլ այն, ինչ ելնում է նրանից, ա՛յն է, որ պղծում է մարդուն
15 Բան մը չկայ որ դուրսէն մարդուն ներսը մտնէ ու կարող ըլլայ զանիկա պղծել, հապա այն բաները, որ անկէ կ’ելլեն, անոնք են որ մարդը կը պղծեն։
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7:1515: ничто, входящее в человека извне, не может осквернить его; но что исходит из него, то оскверняет человека.
7:15  οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
7:15. οὐδὲν (Not-moreover-one) ἔστιν (it-be) ἔξωθεν (out-unto-which-from) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) εἰσπορευόμενον ( traversing-into-of ) εἰς (into) αὐτὸν (to-it) ὃ (which) δύναται ( it-ableth ) κοινῶσαι (to-have-en-commoned) αὐτόν: (to-it,"ἀλλὰ (other) τὰ (the-ones) ἐκ (out) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκπορευόμενά ( traversing-out-of ) ἐστιν (it-be) τὰ (the-ones) κοινοῦντα ( en-commoning ) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind)
7:15. nihil est extra hominem introiens in eum quod possit eum coinquinare sed quae de homine procedunt illa sunt quae communicant hominemThere is nothing from without a man that entering into him can defile him. But the things which come from a man, those are they that defile a man.
15. there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man.
7:15. There is nothing from outside a man which, by entering into him, is able to defile him. But the things which procede from a man, these are what pollute a man.
7:15. There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.
There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man:

15: ничто, входящее в человека извне, не может осквернить его; но что исходит из него, то оскверняет человека.
7:15  οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
7:15. nihil est extra hominem introiens in eum quod possit eum coinquinare sed quae de homine procedunt illa sunt quae communicant hominem
There is nothing from without a man that entering into him can defile him. But the things which come from a man, those are they that defile a man.
7:15. There is nothing from outside a man which, by entering into him, is able to defile him. But the things which procede from a man, these are what pollute a man.
7:15. There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.
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
7:15: There: Though it is very true, says Dr. Doddridge, that a man may bring guilt upon himself by eating to excess, and a Jew, by eating what was forbidden by the Mosaic law; yet still the pollution would arise from the wickedness of the heart, and be just proportionable to it, which is all our Lord asserts.
nothing: Mar 7:18-20; Lev 11:42-47; Act 10:14-16, Act 10:28, Act 11:8-10, Act 15:20, Act 15:21; Rom 14:17; Co1 10:25; Ti1 4:3-5; Tit 1:15; Heb 9:10, Heb 13:9
but: Mar 7:20-23; Pro 4:23; Mat 12:34, Mat 15:16
John Gill
7:15 There is nothing from without a man,.... As any sort of food and drink, whether it be received, with, or without washing of the hands:
that entering into him can defile him; in a moral sense, or render him loathsome and unacceptable in the sight of God:
but the things which come out of him; the Arabic: version reads, "out of the mouth of man", as in Mt 15:11, for the things are, all sinful words which proceed from the imaginations and lusts of the heart; as all idle, unchaste, blasphemous, and wrathful words and expressions: and may include evil thoughts, words, and actions; which actions first in thought, take their rise from the corrupt heart of man; and in word, come out of the mouth; and in action, are performed by some one or other of the members of the body: these are
they that defile the man: his mind and conscience, the faculties of his soul, and the members of his body; and render him abominable in the sight of God, and expose him to his wrath and displeasure; See Gill on Mt 15:11. The sense of the whole is, that not what a man eats and drinks, and in whatsoever way he does either, though he may eat and drink with unwashen hands, or out of cups, pots, and platters, not properly washed, according to the traditions of the elders, renders him a polluted sinful man, in the sight of God; or such as one, whose company and conversation are to be, avoided by good men; but that it is sin in the heart, and what proceeds from it; as all evil thoughts, wicked words, and impure actions; which denominate a man filthy and unclean, and expose him to the abhorrence of God, and of his people: the words may be rendered, "there is nothing from without a man, can make him common"; that is, as a plebeian, a vulgar common man, a sinful wicked man, as the common people were, or at least were so esteemed by the Pharisees; nothing that he took into his body, by eating or drinking, could put him into the class of such persons: "but the things which come out of him"; out of his heart, by his lips: "those are they that make a man common"; or a vulgar wicked man. The Ethiopic version renders it, "it is not what enters from without into the mouth of man, which can defile him; but only what goes out of the heart man, this defiles the man": the Persic version adds, "and is the sin of death"; or sin unto death, a deadly, mortal sin.
John Wesley
7:15 There is nothing entering into a man from without which can defile him - Though it is very true, a man may bring guilt, which is moral defilement, upon himself by eating what hurts his health, or by excess either in meat or drink yet even here the pollution arises from the wickedness of the heart, and is just proportionable to it. And this is all that our Lord asserts.
7:167:16: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛։ եդ
16[11] Ով ականջներ ունի լսելու, թող լսի»: [11] 11. Լաւագոյն յուն. բն. չունեն այս համարը:
16 Ով որ լսելու ականջ ունի՝ թող լսէ»։
Որ ունիցի ականջս լսելոյ` լուիցէ:

7:16: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛։ եդ
16[11] Ով ականջներ ունի լսելու, թող լսի»:
[11] 11. Լաւագոյն յուն. բն. չունեն այս համարը:
16 Ով որ լսելու ականջ ունի՝ թող լսէ»։
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7:1616: Если кто имеет уши слышать, да слышит!
7:16  
7:16. [WH omits this verse.]
7:16. si quis habet aures audiendi audiatIf any man have ears to hear, let him hear.
16.
7:16. Whoever has ears to hear, let him hear.”
7:16. If any man have ears to hear, let him hear.
If any man have ears to hear, let him hear:

16: Если кто имеет уши слышать, да слышит!
7:16  
7:16. [WH omits this verse.]
7:16. si quis habet aures audiendi audiat
If any man have ears to hear, let him hear.
16.
7:16. Whoever has ears to hear, let him hear.”
7:16. If any man have ears to hear, let him hear.
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
7:16: Mar 4:9, Mar 4:23; Mat 11:15; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
John Gill
7:16 If any man have ears to hear, let him hear. See Gill on Mt 11:15.
7:177:17: Եւ իբրեւ եմուտ ՚ի տուն յամբոխէ անտի, հարցանէին զնա աշակերտքն վասն առակին[714]։ [714] Ոմանք. Հարցին զնա աշա՛՛։
17 Եւ երբ ամբոխից բաժանուելով տուն մտաւ, աշակերտները այդ առակի մասին նրան հարցրին
17 Երբ ինք այն բազմութենէն զատուելով տուն մտաւ, իր աշակերտները հարցուցին իրեն այն առակին համար։
Եւ իբրեւ եմուտ ի տուն յամբոխէ անտի, հարցանէին զնա աշակերտքն վասն առակին:

7:17: Եւ իբրեւ եմուտ ՚ի տուն յամբոխէ անտի, հարցանէին զնա աշակերտքն վասն առակին[714]։
[714] Ոմանք. Հարցին զնա աշա՛՛։
17 Եւ երբ ամբոխից բաժանուելով տուն մտաւ, աշակերտները այդ առակի մասին նրան հարցրին
17 Երբ ինք այն բազմութենէն զատուելով տուն մտաւ, իր աշակերտները հարցուցին իրեն այն առակին համար։
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7:1717: И когда Он от народа вошел в дом, ученики Его спросили Его о притче.
7:17  καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
7:17. Καὶ (And) ὅτε (which-also) εἰσῆλθεν (it-had-came-into) εἰς (into) οἶκον (to-a-house) ἀπὸ (off) τοῦ (of-the-one) ὄχλου, (of-a-crowd,"ἐπηρώτων (they-were-upon-entreating-unto) αὐτὸν (to-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"τὴν (to-the-one) παραβολήν. (to-a-casting-beside)
7:17. et cum introisset in domum a turba interrogabant eum discipuli eius parabolamAnd when he was come into the house from the multitude, his disciples asked him the parable.
17. And when he was entered into the house from the multitude, his disciples asked of him the parable.
7:17. And when he had entered into the house, away from the crowd, his disciples questioned him about the parable.
7:17. And when he was entered into the house from the people, his disciples asked him concerning the parable.
And when he was entered into the house from the people, his disciples asked him concerning the parable:

17: И когда Он от народа вошел в дом, ученики Его спросили Его о притче.
7:17  καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
7:17. et cum introisset in domum a turba interrogabant eum discipuli eius parabolam
And when he was come into the house from the multitude, his disciples asked him the parable.
7:17. And when he had entered into the house, away from the crowd, his disciples questioned him about the parable.
7:17. And when he was entered into the house from the people, his disciples asked him concerning the parable.
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Albert Barnes: Notes on the Bible - 1834
7:17
The parable - The "obscure" and difficult remarks which he had made in Mar 7:15. The word "parable," here, means "obscure" and "difficult saying." They could not understand it. They had probably imbibed many of the popular notions of the Pharisees, and they could not understand why a man was not defiled by external things. It was, moreover, a doctrine of the law that men were ceremonially polluted by contact with dead bodies, etc., and they could not understand how it could be otherwise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Mar 4:10, Mar 4:34; Mat 13:10, Mat 13:36, Mat 15:15
John Gill
7:17 And when he was entered into the house,.... Very probably at Capernaum, and it may be the house of Simon and Andrew, where he used to be when there:
from the people; being separated from them, having dismissed and left them, when he and his disciples were by themselves alone:
his disciples asked him concerning the parable; that saying of his to the people, which was somewhat dark and intricate to them; that nothing without a man going into him defiled him, but what comes out of him: this was asked by Peter, in the name of the rest; See Gill on Mt 15:15.
7:187:18: Եւ ասէ՛ ցնոսա. Այդպէս եւ դուք անմիտք էք. ո՛չ իմանայք, եթէ ամենայն որ արտաքո՛ւստ ՚ի ներքս մտանէ ՚ի մարդ, ո՛չ կարէ զնա պղծել[715]. [715] Ոմանք. Անմիտ էք, եւ ոչ իմա՛՛... ոչ կարէ պղծել զնա։
18 Եւ նրանց ասաց. «Դո՞ւք էլ այդպէս անմիտ էք, չէ՞ք իմանում, թէ ամէն բան, որ դրսից մարդու մէջ է մտնում, չի կարող նրան պղծել
18 Ըսաւ անոնց. «Դո՞ւք ալ այդպէս անմիտ էք. չէ՞ք հասկնար թէ ամէն ինչ որ դուրսէն մարդուն ներսիդին կը մտնէ, չի կրնար զանիկա պղծել.
Եւ ասէ ցնոսա. Ա՞յդպէս եւ դուք անմիտք էք. ո՞չ իմանայք եթէ ամենայն որ արտաքուստ ի ներքս մտանէ ի մարդ` ոչ կարէ զնա պղծել:

7:18: Եւ ասէ՛ ցնոսա. Այդպէս եւ դուք անմիտք էք. ո՛չ իմանայք, եթէ ամենայն որ արտաքո՛ւստ ՚ի ներքս մտանէ ՚ի մարդ, ո՛չ կարէ զնա պղծել[715].
[715] Ոմանք. Անմիտ էք, եւ ոչ իմա՛՛... ոչ կարէ պղծել զնա։
18 Եւ նրանց ասաց. «Դո՞ւք էլ այդպէս անմիտ էք, չէ՞ք իմանում, թէ ամէն բան, որ դրսից մարդու մէջ է մտնում, չի կարող նրան պղծել
18 Ըսաւ անոնց. «Դո՞ւք ալ այդպէս անմիտ էք. չէ՞ք հասկնար թէ ամէն ինչ որ դուրսէն մարդուն ներսիդին կը մտնէ, չի կրնար զանիկա պղծել.
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7:1818: Он сказал им: неужели и вы так непонятливы? Неужели не разумеете, что ничто, извне входящее в человека, не может осквернить его?
7:18  καὶ λέγει αὐτοῖς, οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7:18. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς (ye) ἀσύνετοί ( un-sent-together ) ἐστε; (ye-be?"οὐ (Not) νοεῖτε (ye-consider-unto) ὅτι (to-which-a-one) πᾶν (all) τὸ (the-one) ἔξωθεν (out-unto-which-from) εἰσπορευόμενον ( traversing-into-of ) εἰς (into) τὸν (to-the-one) ἄνθρωπον (to-a-mankind) οὐ (not) δύναται ( it-ableth ) αὐτὸν (to-it) κοινῶσαι, (to-have-en-commoned,"
7:18. et ait illis sic et vos inprudentes estis non intellegitis quia omne extrinsecus introiens in hominem non potest eum communicareAnd he saith to them: So are you also without knowledge? Understand you not that every thing from without entering into a man cannot defile him:
18. And he saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, cannot defile him;
7:18. And he said to them: “So, are you also without prudence? Do you not understand that everything entering to a man from outside is not able to pollute him?
7:18. And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, [it] cannot defile him;
And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, [it] cannot defile him:

18: Он сказал им: неужели и вы так непонятливы? Неужели не разумеете, что ничто, извне входящее в человека, не может осквернить его?
7:18  καὶ λέγει αὐτοῖς, οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7:18. et ait illis sic et vos inprudentes estis non intellegitis quia omne extrinsecus introiens in hominem non potest eum communicare
And he saith to them: So are you also without knowledge? Understand you not that every thing from without entering into a man cannot defile him:
7:18. And he said to them: “So, are you also without prudence? Do you not understand that everything entering to a man from outside is not able to pollute him?
7:18. And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, [it] cannot defile him;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:18
Cannot defile him - Cannot render his "soul" polluted; cannot make him a "sinner" so as to need this purifying as a "religious" observance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: Mar 4:13; Isa 28:9, Isa 28:10; Jer 5:4, Jer 5:5; Mat 15:16, Mat 15:17, Mat 16:11; Luk 24:25; Joh 3:10; Co1 3:2; Heb 5:11
John Gill
7:18 And he saith unto them,.... With some warmth of spirit and resentment, at their stupidity:
are ye so without understanding also? As well as others, and to such a degree; and "yet", as Matthew expresses it, Mt 15:16, so wretchedly stupid, and so long, and as much, as others:
do ye not perceive? common sense will tell you,
that whatsoever thing from, without entereth into the man, it cannot defile him; See Gill on Mt 15:16.
7:197:19: զի ո՛չ եթէ ՚ի սիրտ նորա մտանէ, այլ յորովա՛յն. եւ արտա՛քս ելանէ. եւ սրբէ՛ զամենայն կերակուրսն։
19 որովհետեւ ոչ թէ նրա սիրտն է մտնում, այլ՝ որովայնը եւ դուրս է ելնում ու մաքրում բոլոր կերածները»
19 Վասն զի ոչ թէ անոր սրտին մէջ կը մտնէ, հապա փորը եւ արտաքնոցը կ’ելլէ»։ Ուստի բոլոր ուտելիքները մաքուր են։
զի ոչ եթէ ի սիրտ նորա մտանէ, այլ` յորովայն, եւ արտաքս ելանէ, եւ սրբէ զամենայն կերակուրսն:

7:19: զի ո՛չ եթէ ՚ի սիրտ նորա մտանէ, այլ յորովա՛յն. եւ արտա՛քս ելանէ. եւ սրբէ՛ զամենայն կերակուրսն։
19 որովհետեւ ոչ թէ նրա սիրտն է մտնում, այլ՝ որովայնը եւ դուրս է ելնում ու մաքրում բոլոր կերածները»
19 Վասն զի ոչ թէ անոր սրտին մէջ կը մտնէ, հապա փորը եւ արտաքնոցը կ’ելլէ»։ Ուստի բոլոր ուտելիքները մաքուր են։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: Потому что не в сердце его входит, а в чрево, и выходит вон, [чем] очищается всякая пища.
7:19  ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ᾽ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; _ καθαρίζων πάντα τὰ βρώματα.
7:19. ὅτι (to-which-a-one) οὐκ (not) εἰσπορεύεται ( it-traverseth-into-of ) αὐτοῦ (of-it) εἰς (into) τὴν (to-the-one) καρδίαν (to-a-heart,"ἀλλ' (other) εἰς (into) τὴν (to-the-one) κοιλίαν, (to-a-hollowing-unto,"καὶ (and) εἰς (into) τὸν (to-the-one) ἀφεδρῶνα (to-a-seating-off) ἐκπορεύεται ;-- ( it-traverseth-out-of ,"καθαρίζων (cleansing-to) πάντα ( to-all ) τὰ (to-the-ones) βρώματα. (to-consumings-to?"
7:19. quia non introit in cor eius sed in ventrem et in secessum exit purgans omnes escasBecause it entereth not into his heart but goeth into his belly and goeth out into the privy, purging all meats?
19. because it goeth not into his heart, but into his belly, and goeth out into the draught? , making all meats clean.
7:19. For it does not enter into his heart, but into the gut, and it exits into the sewer, purging all foods.”
7:19. Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats:

19: Потому что не в сердце его входит, а в чрево, и выходит вон, [чем] очищается всякая пища.
7:19  ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ᾽ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; _ καθαρίζων πάντα τὰ βρώματα.
7:19. quia non introit in cor eius sed in ventrem et in secessum exit purgans omnes escas
Because it entereth not into his heart but goeth into his belly and goeth out into the privy, purging all meats?
7:19. For it does not enter into his heart, but into the gut, and it exits into the sewer, purging all foods.”
7:19. Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
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
19: И выходит вон, чем очищается всякая пища. В русском переводе мысль остается неясною. Лучше поэтому последние слова "чем..." понимать, как приложение к словам 18-го стиха: "Он сказал им". Ев. этим хочет сказать, что Христос сказал то, что содержится в 18-м и 19-м ст. - очищая (kaqarizwn - по лучшим чтениям) всякую пищу для употребления, т.е. уничтожая тем самым различие в достоинстве яств (ср. Рим XIV, 14: и сл. ). Непосредственно, прямо, Христос не говорил ни слова против священных для Израильтян постановлений Моисеева закона, но само собою понятно, что после вознесения Его христиане не могли уже принципиально считать для себя обязательным соблюдение постановлений Моисеевых о пище, и изречение Христа ев. Марк приводит как основание для нового, христианского, воззрения на значение пищи.
Adam Clarke: Commentary on the Bible - 1831
7:19: Into the draught - See on Mat 15:17 (note).
Purging all meats? - For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of all the meats that are eaten; and thus they are purged, nothing being left behind but what is proper for the support of the body.
Albert Barnes: Notes on the Bible - 1834
7:19
Entereth not into his heart - Does not reach or affect the "mind," the "soul," and consequently cannot pollute it. Even if it should affect the "body," yet it cannot the "soul," and consequently cannot need to be cleansed by a religious ordinance. The notions of the Pharisees, therefore, are not founded in reason, but are mere "superstition."
The draught - The sink, the vault. "Purging all meats." The word "purging," here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul.
All meals - All food; all that is taken into the body to support life. The meaning is, that the economy or process by which life is supported "purifies" or "renders nutritious" all kinds of food. The unwholesome or innutritious parts are separated, and the wholesome only are taken into the system. This agrees with all that has since been discovered of the process of digestion and of the support of life. The food taken into the stomach is by the gastric juice converted into a thick pulp called chyme. The nutritious part of this is conveyed into small vessels, and changed into a milky substance called "chyle." This is poured by the thoracic duct into the left subclavian vein and mingles with the blood, and conveys nutriment and support to all parts of the system. The useless parts of the food are thrown off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: Mat 15:17; Co1 6:13; Col 2:21, Col 2:22
Geneva 1599
7:19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, (h) purging all meats?
(h) For that which goes into the draught purges all meats.
John Gill
7:19 Because it entereth not into his heart,.... Which is the seat and fountain of all moral pollution; and if that is not defiled, no other part can be; and that that is not defiled by eating and drinking, unless in case of intemperance, is clear; because food and drink do not go into it:
but into the belly; it is taken in at the mouth, goes down the throat, and is received into the stomach, and from thence it passes through the bowels:
and goeth into the draught; , "the private house", as the Jews call it, without going into the heart at all:
purging all meats; that which it leaves behind, is pure and nourishing; and whatever is gross and impure, is carried with it into the draught, so that nothing remains in the man that is defiling.
John Wesley
7:19 Purging all meats - Probably the seat was usually placed over running water.
7:207:20: Եւ ասէ՛ր, թէ որ ինչ ՚ի մարդոյն ելանէ՝ ա՛յն պղծէ զմարդ։
20 Եւ ասում էր. «Ինչ որ մարդուց դուրս է գալիս, ա՛յն է, որ պղծում է մարդուն
20 Եւ շարունակեց. «Ինչ որ կ’ելլէ մարդուն ներսէն, անիկա կը պղծէ մարդը։
Եւ ասէր թէ` Որ ինչ ի մարդոյն ելանէ` այն պղծէ զմարդ:

7:20: Եւ ասէ՛ր, թէ որ ինչ ՚ի մարդոյն ելանէ՝ ա՛յն պղծէ զմարդ։
20 Եւ ասում էր. «Ինչ որ մարդուց դուրս է գալիս, ա՛յն է, որ պղծում է մարդուն
20 Եւ շարունակեց. «Ինչ որ կ’ելլէ մարդուն ներսէն, անիկա կը պղծէ մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: Далее сказал: исходящее из человека оскверняет человека.
7:20  ἔλεγεν δὲ ὅτι τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον·
7:20. ἔλεγεν (It-was-forthing) δὲ (moreover) ὅτι (to-which-a-one,"Τὸ (The-one) ἐκ (out) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκπορευόμενον ( traversing-out-of ,"ἐκεῖνο (the-one-thither) κοινοῖ (it-en-commoneth) τὸν (to-the-one) ἄνθρωπον: (to-a-mankind)
7:20. dicebat autem quoniam quae de homine exeunt illa communicant hominemBut he said that the things which come out from a man, they defile a man.
20. And he said, That which proceedeth out of the man, that defileth the man.
7:20. “But,” he said “the things which go out from a man, these pollute a man.
7:20. And he said, That which cometh out of the man, that defileth the man.
And he said, That which cometh out of the man, that defileth the man:

20: Далее сказал: исходящее из человека оскверняет человека.
7:20  ἔλεγεν δὲ ὅτι τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον·
7:20. dicebat autem quoniam quae de homine exeunt illa communicant hominem
But he said that the things which come out from a man, they defile a man.
7:20. “But,” he said “the things which go out from a man, these pollute a man.
7:20. And he said, That which cometh out of the man, that defileth the man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:20
Hat which cometh out of the man - His words; the expression of his thoughts and feelings; his conduct, as the development of inward malice, anger, covetousness, lust, etc.
Defileth the man - Makes him really polluted or offensive in the sight of God. This renders the soul corrupt and abominable in his sight. See Mat 15:18-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: Mar 7:15; Psa 41:6; Heb 7:6; Mic 2:1; Mat 12:34-37; Jam 1:14, Jam 1:15, Jam 3:6, Jam 4:1
John Gill
7:20 And he said,.... Continued to say in his discourse; though this is left but in the Syriac version;
that which cometh out of the man, that defileth the man; meaning, not his excrements, which were unclean by the law, Deut 23:13 but what comes out of his heart, by his mouth; or is expressed in action, as appears by what follows; See Gill on Mt 15:18.
7:217:21: Զի ՚ի ներքո՛ւստ ՚ի սրտէ՛ մարդկան խորհուրդք չարութեան ելանեն՝ շնութիւնք, պոռնկութիւնք,
21 որովհետեւ ներսից, մարդկանց սրտից են ելնում չար խորհուրդները՝ շնութիւն, պոռնկութիւն
21 Վասն զի ներսէն, մարդոց սրտէն, կ’ելլեն չար խորհուրդներ, շնութիւններ, պոռնկութիւններ, սպանութիւններ,
Զի ի ներքուստ ի սրտէ մարդկան խորհուրդք չարութեան ելանեն` շնութիւնք, պոռնկութիւնք:

7:21: Զի ՚ի ներքո՛ւստ ՚ի սրտէ՛ մարդկան խորհուրդք չարութեան ելանեն՝ շնութիւնք, պոռնկութիւնք,
21 որովհետեւ ներսից, մարդկանց սրտից են ելնում չար խորհուրդները՝ շնութիւն, պոռնկութիւն
21 Վասն զի ներսէն, մարդոց սրտէն, կ’ելլեն չար խորհուրդներ, շնութիւններ, պոռնկութիւններ, սպանութիւններ,
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: Ибо извнутрь, из сердца человеческого, исходят злые помыслы, прелюбодеяния, любодеяния, убийства,
7:21  ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι,
7:21. ἔσωθεν (Into-unto-which-from) γὰρ (therefore) ἐκ (out) τῆς (of-the-one) καρδίας (of-a-heart) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) οἱ (the-ones) διαλογισμοὶ (fortheeings-through-of) οἱ (the-ones) κακοὶ ( disrupted ) ἐκπορεύονται , ( they-traverse-out-of ,"πορνεῖαι, (harlotings-of,"κλοπαί, (stealings,"φόνοι, (slayings,"
7:21. ab intus enim de corde hominum cogitationes malae procedunt adulteria fornicationes homicidiaFor from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
21. For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries,
7:21. For from within, from the heart of men, proceed evil thoughts, adulteries, fornications, murders,
7:21. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders:

21: Ибо извнутрь, из сердца человеческого, исходят злые помыслы, прелюбодеяния, любодеяния, убийства,
7:21  ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι,
7:21. ab intus enim de corde hominum cogitationes malae procedunt adulteria fornicationes homicidia
For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
7:21. For from within, from the heart of men, proceed evil thoughts, adulteries, fornications, murders,
7:21. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
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
7:21: out: Gen 6:5, Gen 8:21; Job 14:4, Job 15:14-16, Job 25:4; Psa 14:1, Psa 14:3, Psa 53:1, Psa 53:3, Psa 58:2, Psa 58:3; Pro 4:23; Jer 4:14, Jer 17:9; Mat 15:19, Mat 23:25-28; Luk 16:15; Act 5:4, Act 8:22; Rom 7:5, Rom 7:8, Rom 8:7, Rom 8:8; Gal 5:19-21; Tit 3:3; Jam 1:14, Jam 1:15, Jam 4:1-3; Pe1 4:2, Pe1 4:3
evil: Pro 15:25; Isa 59:7; Eze 38:10; Mat 9:4; Jam 2:4
John Gill
7:21 For from within, out of the heart of man,.... The inside of man is very bad, his inward part is not only wicked, but wickedness itself, yea, very wickedness, Ps 5:9, in him dwells no good thing naturally, his heart is wicked, and desperately so; it is full of evil; and out of the abundance of it, proceed the evil things hereafter mentioned; all its powers and faculties are vitiated, there is no place clean; the understanding and judgment are dreadfully corrupted; the mind and conscience are defiled; the affections are inordinate; not only the thought, but every imagination of the thought of the heart is evil, and that continually: what good thing therefore, can come out of such a Nazareth as this? Nothing, but what follows: for from hence
proceed evil thoughts, adulteries, fornications, murders; which several things are related in Mat_. 15:19 see the note on Mt 15:19; only the order here is a little different; "murders", which are here mentioned last, are there put after "evil thoughts".
7:227:22: գողութիւնք, սպանութիւնք, ագահութիւնք, չարութիւնք, նենգութիւնք, գիջութիւն, չարակնութիւն, հայհոյութիւն, ամբարտաւանութիւն, անզգամութիւն։
22 գողութիւն, սպանութիւն, ագահութիւն, չարութիւն, նենգութիւն, գիջութիւն, չար նախանձ, հայհոյանք, ամբարտաւանութիւն, անզգամութիւն
22 Գողութիւններ, ագահութիւններ, չարութիւններ, նենգութիւն, գիջութիւն, չար աչք, հայհոյութիւն, ամբարտաւանութիւն, անզգամութիւն։
գողութիւնք, սպանութիւնք, ագահութիւնք, չարութիւնք, նենգութիւնք, գիջութիւնք, չարակնութիւն, հայհոյութիւն, ամբարտաւանութիւն, անզգամութիւն:

7:22: գողութիւնք, սպանութիւնք, ագահութիւնք, չարութիւնք, նենգութիւնք, գիջութիւն, չարակնութիւն, հայհոյութիւն, ամբարտաւանութիւն, անզգամութիւն։
22 գողութիւն, սպանութիւն, ագահութիւն, չարութիւն, նենգութիւն, գիջութիւն, չար նախանձ, հայհոյանք, ամբարտաւանութիւն, անզգամութիւն
22 Գողութիւններ, ագահութիւններ, չարութիւններ, նենգութիւն, գիջութիւն, չար աչք, հայհոյութիւն, ամբարտաւանութիւն, անզգամութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: кражи, лихоимство, злоба, коварство, непотребство, завистливое око, богохульство, гордость, безумство, --
7:22  μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
7:22. μοιχεῖαι, (adulterings-of,"πλεονεξίαι, (holdings-beyond-unto,"πονηρίαι, (en-necessitatings-unto,"δόλος, (a-guile,"ἀσέλγεια, (an-un-restraining-of,"ὀφθαλμὸς (an-eye) πονηρός, (en-necessitated,"βλασφημία, (a-harmful-declaring-unto,"ὑπερηφανία, (a-showing-over-unto,"ἀφροσύνη: (an-un-centeredness)
7:22. furta avaritiae nequitiae dolus inpudicitia oculus malus blasphemia superbia stultitiaThefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
22. covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness:
7:22. thefts, avarice, wickedness, deceitfulness, homosexuality, an evil eye, blasphemy, self-exaltation, foolishness.
7:22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

22: кражи, лихоимство, злоба, коварство, непотребство, завистливое око, богохульство, гордость, безумство, --
7:22  μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
7:22. furta avaritiae nequitiae dolus inpudicitia oculus malus blasphemia superbia stultitia
Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
22. covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness:
7:22. thefts, avarice, wickedness, deceitfulness, homosexuality, an evil eye, blasphemy, self-exaltation, foolishness.
7:22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: covetousness, wickedness: Gr. covetousnesses, wickednesses
an evil: Deu 15:9, Deu 28:54, Deu 28:56; Sa1 18:8, Sa1 18:9; Pro 23:6, Pro 28:22; Mat 20:15
pride: Ch2 32:25, Ch2 32:26, Ch2 32:31; Psa 10:4; Oba 1:3, Oba 1:4; Co2 10:5; Pe1 5:5
foolishness: Pro 12:23, Pro 22:15, Pro 24:9, Pro 27:22; Ecc 7:25; Pe1 2:15
Geneva 1599
7:22 Thefts, (i) covetousness, wickedness, deceit, lasciviousness, an (k) evil eye, blasphemy, pride, foolishness:
(i) All types of craftiness by which men profit themselves at other men's losses.
(k) Corrupted malice.
John Gill
7:22 Thefts,.... These also are mentioned in Matthew, but Mark omits "false witnesses", and adds the following; which, excepting "blasphemy", are not taken notice of by the other evangelists;
covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; See Gill on Mt 15:19.
John Wesley
7:22 Wickedness - The word means ill natured, cruelty, inhumanity, and all malevolent affections. Foolishness - Directly contrary to sobriety of thought and discourse: all kind of wild imaginations and extravagant passions.
7:237:23: Ա՛յս ամենայն չարիք՝ ՚ի ներքուստ ելանեն, եւ պղծեն զմարդ։
23 Այս բոլոր չարիքները ներսից են ելնում եւ պղծում մարդուն»:
23 Այս բոլոր չար բաները ներսէն կ’ելլեն ու կը պղծեն մարդը»։
Այս ամենայն չարիք ի ներքուստ ելանեն եւ պղծեն զմարդ:

7:23: Ա՛յս ամենայն չարիք՝ ՚ի ներքուստ ելանեն, եւ պղծեն զմարդ։
23 Այս բոլոր չարիքները ներսից են ելնում եւ պղծում մարդուն»:
23 Այս բոլոր չար բաները ներսէն կ’ելլեն ու կը պղծեն մարդը»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2323: всё это зло извнутрь исходит и оскверняет человека.
7:23  πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
7:23. πάντα ( all ) ταῦτα (the-ones-these) τὰ (the-ones) πονηρὰ ( en-necessitated ) ἔσωθεν (into-unto-which-from) ἐκπορεύεται ( it-traverseth-out-of ) καὶ (and) κοινοῖ (it-en-commoneth) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind)
7:23. omnia haec mala ab intus procedunt et communicant hominemAll these evil things come from within and defile a man.
23. all these evil things proceed from within, and defile the man.
7:23. All these evils procede from within and pollute a man.”
7:23. All these evil things come from within, and defile the man.
All these evil things come from within, and defile the man:

23: всё это зло извнутрь исходит и оскверняет человека.
7:23  πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
7:23. omnia haec mala ab intus procedunt et communicant hominem
All these evil things come from within and defile a man.
7:23. All these evils procede from within and pollute a man.”
7:23. All these evil things come from within, and defile the man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: defile: Mar 7:15, Mar 7:18; Co1 3:17; Tit 1:15; Jde 1:8
John Gill
7:23 All these evil things come from within,.... All evil thoughts, words, and actions, take their rise from the inward parts of man; from his heart; which is sadly corrupted, and is the fountain from whence all these impure streams flow. And if these come from within, then not from without; they are not by imitation or are the mere effects of example in others: example may indeed, and often does, draw out the evil that is within; but it does not produce it there; if it was not there before, it could not draw it out from thence: and if all these evils come from within, then the inward part of man must be sinful and polluted, previous to the commission of these evil things; and from whence springs then that inward pollution? It is the fruit of original sin, of Adam's transgression; the consequence of which is, a corrupt nature, which is derived to all his posterity: for his nature being corrupted by sinning, and he having all human nature in him, the individuals of it could not be propagated by ordinary generation, without the pollution of sin cleaving to them; "who can bring a clean thing out of an unclean? not one", Job 14:4. Nor has there ever been any instance to the contrary, but the man Christ Jesus; whose human nature was holy, it not descending from Adam by ordinary generation; otherwise, all men, as David was, are "shapen in iniquity, and conceived in sin", Ps 51:5, and this is the source and spring of all sinful action, internal and external.
And defile the man; both soul and body; all the powers and faculties of the soul, and all the members of the body; or "make a man common": these show him to be one of the common people, a very sinful man; as such were reckoned, and therefore are called emphatically, "sinners": and are joined with "publicans", who were esteemed the worst of sinners: from all which it appears, that sin in thought, word, and deed, is the defiling thing, and is what ought to be carefully avoided; and not meats, and the manner of eating them, provided moderation is used.
7:247:24: Եւ անտի յարուցեալ ե՛կն ՚ի սահմանս Տիւրոսի եւ Սիդովնի. եւ մտեալ ՚ի տուն՝ ո՛չ ումեք կամէր յայտնել, եւ ո՛չ կարաց ծածկել[716]։ [716] Ոսկան. Ոչ կամէր յայտնել։
24 Եւ այնտեղից վեր կացաւ եկաւ Տիւրոսի ու Սիդոնի[12] սահմանները. եւ մի տուն մտնելով՝ չէր ուզում, որ որեւէ մէկն իմանայ իր այնտեղ լինելը, սակայն չկարողացաւ թաքնուած մնալ [12] 12. Յունարէնը չունի ու Սիդոնի բառերը:
24 Անկէ ելլելով Տիւրոսի ու Սիդոնի սահմանները գնաց։ Տուն մը մտնելով չէր ուզեր որ մէկուն յայտնուի, բայց չկրցաւ ծածկուիլ։
Եւ անտի յարուցեալ եկն ի սահմանս Տիւրոսի եւ Սիդովնի, եւ մտեալ ի տուն ոչ ումեք կամէր յայտնել, եւ ոչ կարաց ծածկել:

7:24: Եւ անտի յարուցեալ ե՛կն ՚ի սահմանս Տիւրոսի եւ Սիդովնի. եւ մտեալ ՚ի տուն՝ ո՛չ ումեք կամէր յայտնել, եւ ո՛չ կարաց ծածկել[716]։
[716] Ոսկան. Ոչ կամէր յայտնել։
24 Եւ այնտեղից վեր կացաւ եկաւ Տիւրոսի ու Սիդոնի[12] սահմանները. եւ մի տուն մտնելով՝ չէր ուզում, որ որեւէ մէկն իմանայ իր այնտեղ լինելը, սակայն չկարողացաւ թաքնուած մնալ
[12] 12. Յունարէնը չունի ու Սիդոնի բառերը:
24 Անկէ ելլելով Տիւրոսի ու Սիդոնի սահմանները գնաց։ Տուն մը մտնելով չէր ուզեր որ մէկուն յայտնուի, բայց չկրցաւ ծածկուիլ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2424: И, отправившись оттуда, пришел в пределы Тирские и Сидонские; и, войдя в дом, не хотел, чтобы кто узнал; но не мог утаиться.
7:24  ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια τύρου. καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν·
7:24. Ἐκεῖθεν (Thither-from) δὲ (moreover) ἀναστὰς (having-had-stood-up) ἀπῆλθεν (it-had-came-off) εἰς (into) τὰ (to-the-ones) ὅρια (to-boundlets) Τύρου (of-a-Turos) [καὶ "[and) Σιδῶνος]. (of-a-Sidon]."Καὶ (And) εἰσελθὼν (having-had-came-into) εἰς (into) οἰκίαν (to-a-housing-unto) οὐδένα (to-not-moreover-one) ἤθελεν (it-was-determining) γνῶναι, (to-have-had-acquainted,"καὶ (and) οὐκ (not) ἠδυνάσθη (it-was-abled) λαθεῖν: (to-have-had-secluded)
7:24. et inde surgens abiit in fines Tyri et Sidonis et ingressus domum neminem voluit scire et non potuit latereAnd rising from thence he went into the coasts of Tyre and Sidon: and entering into a house, he would that no man should know it. And he could not be hid.
24. And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it: and he could not be hid.
7:24. And rising up, he went from there to the area of Tyre and Sidon. And entering into a house, he intended no one to know about it, but he was not able to remain hidden.
7:24. And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.
And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid:

24: И, отправившись оттуда, пришел в пределы Тирские и Сидонские; и, войдя в дом, не хотел, чтобы кто узнал; но не мог утаиться.
7:24  ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια τύρου. καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν·
7:24. et inde surgens abiit in fines Tyri et Sidonis et ingressus domum neminem voluit scire et non potuit latere
And rising from thence he went into the coasts of Tyre and Sidon: and entering into a house, he would that no man should know it. And he could not be hid.
7:24. And rising up, he went from there to the area of Tyre and Sidon. And entering into a house, he intended no one to know about it, but he was not able to remain hidden.
7:24. And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.
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
24: Чудо исцеления дочери жены хананеянки см. в Ев. Мф XV, 21-28. Ев. Марк прибавляет, что Христос, находясь в пределах чисто языческой страны, не хотел выступать здесь с проповедью и остался в доме какого-либо знакомого ему иудея (24): мысли о том, что Христос хотел здесь скрыться от ненависти Его врагов (еп. Михаил), в этом месте не выражается. Хананеянку ев. Марк точнее определяет как язычницу-гречанку, чем обозначает, вероятно, ее религию, и в тоже время как сирофиникиянку, что указывает на ее национальность (ст. 26). Прибавляя: "дочь лежит на постели" (29), евангелист этим дает понять, что дочь хананеянки вполне выздоровела, и ее более не удручали припадки беснования, во время которых она спрыгивала с постели на пол.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a house, and would have no man know it: but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

See here, I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.

II. How graciously he was pleased to manifest himself, notwithstanding. Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito--hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, "This must be Jesus." Now observe,

1. The application made to him by a poor woman in distress and trouble. She was a Gentile, a Greek, a stranger to the commonwealth of Israel, an alien to the covenant of promise; she was by extraction a Syrophenician, and not in any degree proselyted to the Jewish religion; she had a daughter, a young daughter, that was possessed with the devil. How many and grievous are the calamities that young children are subject to! Her address was, (1.) Very humble, pressing, and importunate; She heard of him, and came, and fell at his feet. Note, Those that would obtain mercy from Christ, must throw themselves at his feet; must refer themselves to him, humble themselves before him, and give up themselves to be ruled by him. Christ never put any from him, that fell at his feet, which a poor trembling soul may do, that has not boldness and confidence to throw itself into his arms. (2.) It was very particular; she tells him what she wanted. Christ gave poor supplicants leave to be thus free with him; she besought him that he would cast forth the devil out of her daughter, v. 26. Note, The greatest blessing we can ask of Christ for our children is, that he would break the power of Satan, that is, the power of sin, in their souls; and particularly, that he would cast forth the unclean spirit, that they may be temples of the Holy Ghost, and he may dwell in them.

2. The discouragement he gave to this address (v. 27); He said unto her, "Let the children first be filled; let the Jews have all the miracles wrought for them, that they have occasion for, who are in a particular manner God's chosen people; and let not that which was intended for them, be thrown to those who are not of God's family, and who have not that knowledge of him, and interest in him, which they have, and who are as dogs in comparison of them, vile and profane, and who are as dogs to them, snarling at them, spiteful toward them, and ready to worry them." Note, Where Christ knows the faith of poor supplicants to be strong, he sometimes delights to try it, and put it to the stretch. But his saying, Let the children first be filled, intimates that there was mercy in reserve for the Gentiles, and not far off; for the Jews began already to be surfeited with the gospel of Christ, and some of them had desired him to depart out of their coasts. The children begin to play with their meat, and their leavings, their loathings, would be a feast for the Gentiles. The apostles went by this rule, Let the children first be filled, let the Jews have the first offer; and if their full souls loathe this honeycomb, Lo, we turn to the Gentiles!

3. The turn she gave to this word of Christ, which made against her, and her improvement of it, to make for her, v. 28. She said, "Yes, Lord, I own it is true that the children's bread ought not to be cast to the dogs; but they were never denied the crumbs of that bread, nay it belongs to them, and they are allowed a place under the table, that they may be ready to receive them. I ask not for a loaf, no, nor for a morsel, only for a crumb; do not refuse me that." This she speaks, not as undervaluing the mercy, or making light of it in itself, but magnifying the abundance or miraculous cures with which she heard the Jews were feasted, in comparison with which a single cure was but as a crumb. Gentiles do not come in crowds, as the Jews do; I come alone. Perhaps she had heard of Christ's feeding five thousand lately at once, after which, even when they had gathered up the fragments, there could not but be some crumbs left for the dogs.

4. The grant Christ thereupon made of her request. Is she thus humble, thus earnest? For this saying, Go thy way, thou shalt have what thou camest for, the devil is gone out of thy daughter, v. 29. This encourages us to pray and not to faint, to continue instant in prayer, not doubting but to prevail at last; the vision at the end shall speak, and not lie. Christ's saying that is was done, did it effectually, as at other times his saying, Let it be done; for (v. 30) she came to her house, depending upon the word of Christ, that her daughter was healed, and so she found it, the devil was gone out. Note, Christ can conquer Satan at a distance; and it was not only when the demoniacs saw him, that they yielded to his power (as ch. iii. 11), but when they saw him not, for the Spirit of the Lord is not bound, nor bounded. She found her daughter not in any toss or agitation, but very quietly laid on the bed, and reposing herself; waiting for her mother's return, to rejoice with her, that she was so finely well.
Adam Clarke: Commentary on the Bible - 1831
7:24: Into the borders of Tyre and Sidon - Or, into the country between Tyre and Sidon. I have adopted this translation from Kypke, who proves that this is the meaning of the word μεθορια, in the best Greek writers.
Albert Barnes: Notes on the Bible - 1834
7:24: See this miracle explained in the notes at Mat 15:21-28.

7:24
Would have no man know it - To avoid the designs of the Pharisees he wished to be retired.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: from: Mat 15:21-28
Tyre: Mar 3:8; Gen 10:15, Gen 10:19, Gen 49:13; Jos 19:28, Jos 19:29; Isa 23:1-4, Isa 23:12; Eze 28:2, Eze 28:21, Eze 28:22
and would: Mar 2:1, Mar 3:7, Mar 6:31, Mar 6:32; Isa 42:2; Mat 9:28; Ti1 5:25
Geneva 1599
7:24 (6) And from thence he arose, and went into the (l) borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.
(6) That which the proud reject when it is offered to them, that same thing the modest and humble sinners as it were voraciously consume.
(l) Into the uttermost coasts of Palestine, which were next to Tyre and Sidon.
John Gill
7:24 And from thence he arose,.... From the land of Gennesaret, or from Capernaum, which was in it:
and went into the borders of Tyre and Sidon; two cities of Phoenicia: not into them, but into the borders of them; into those parts of Galilee, which bordered on Phoenicia; See Gill on Mt 15:21.
And entered into an house; in some one of the towns, or cities, in those parts; which house might be, for the entertainment and lodging of strangers:
and would have no man know it; took all proper precaution as man, that nobody should know who, and where he was; that the, Gentiles, on whose borders he was, might not flock to him, which would create envy and disgust in the Jews:
but he could not be hid; he had wrought so many miracles in Galilee, and his fame was so much spread, and he had been seen, and was known by so many persons, that, humanly speaking, it was next to impossible, that he should be long unknown in such a place.
John Wesley
7:24 Mt 15:21.
Robert Jamieson, A. R. Fausset and David Brown
7:24 THE SYROPHÅ“NICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mt 15:21-31). (Mk 7:24-37)
And from thence he arose, and went into the borders--or "unto the borders."
of Tyre and Sidon--the two great Phœnician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion.
and entered into an house, and would have no man know it--because He had not come there to minister to heathens. But though not "sent but to the lost sheep of the house of Israel" (Mt 15:24), He hindered not the lost sheep of the vast Gentile world from coming to Him, nor put them away when they did come--as this incident was designed to show.
but he could not be hid--Christ's fame had early spread from Galilee to this very region (Mk 3:8; Lk 6:17).
7:257:25: Լուաւ կին մի զնմանէ, որոյ դուստր իւր նեղեա՛լ էր յայսոյ պղծոյ. եկն՝ անկա՛ւ առաջի նորա։
25 Նրա մասին լսեց մի կին, որի դուստրը տառապում էր պիղծ ոգուց. սա եկաւ ընկաւ նրա ոտքերը
25 Ահա կին մը, որուն աղջիկը պիղծ ոգի ունէր իր ներսիդին, լսեց անոր գալը, եկաւ, անոր ոտքը ինկաւ։
Լուաւ կին մի զնմանէ, որոյ դուստր իւր նեղեալ էր յայսոյ պղծոյ, եկն անկաւ առաջի նորա:

7:25: Լուաւ կին մի զնմանէ, որոյ դուստր իւր նեղեա՛լ էր յայսոյ պղծոյ. եկն՝ անկա՛ւ առաջի նորա։
25 Նրա մասին լսեց մի կին, որի դուստրը տառապում էր պիղծ ոգուց. սա եկաւ ընկաւ նրա ոտքերը
25 Ահա կին մը, որուն աղջիկը պիղծ ոգի ունէր իր ներսիդին, լսեց անոր գալը, եկաւ, անոր ոտքը ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: Ибо услышала о Нем женщина, у которой дочь одержима была нечистым духом, и, придя, припала к ногам Его;
7:25  ἀλλ᾽ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ·
7:25. ἀλλ' (Other) εὐθὺς (straight) ἀκούσασα (having-heard,"γυνὴ (a-woman,"περὶ (about) αὐτοῦ, (of-it,"ἧς (of-which) εἶχεν (it-was-holding,"τὸ (the-one) θυγάτριον (a-daughterlet) αὐτῆς (of-it,"πνεῦμα (to-a-currenting-to) ἀκάθαρτον, (to-un-cleansable,"ἐλθοῦσα (having-had-came) προσέπεσεν (it-had) πρὸς (fallen-toward-toward) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ: (of-it)
7:25. mulier enim statim ut audivit de eo cuius habebat filia spiritum inmundum intravit et procidit ad pedes eiusFor a woman as soon as she heard of him, whose daughter had an unclean spirit, came in and fell down at his feet.
25. But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
7:25. For a woman whose daughter had an unclean spirit, as soon as she heard about him, entered and fell prostrate at his feet.
7:25. For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

25: Ибо услышала о Нем женщина, у которой дочь одержима была нечистым духом, и, придя, припала к ногам Его;
7:25  ἀλλ᾽ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ·
7:25. mulier enim statim ut audivit de eo cuius habebat filia spiritum inmundum intravit et procidit ad pedes eius
For a woman as soon as she heard of him, whose daughter had an unclean spirit, came in and fell down at his feet.
7:25. For a woman whose daughter had an unclean spirit, as soon as she heard about him, entered and fell prostrate at his feet.
7:25. For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:25: A certain woman - See this account of the Syrophoenician woman explained at large, Mat 15:21-28 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: a: Mat 15:22
whose: Mar 9:17-23
at: Mar 1:40, Mar 5:22, Mar 5:23, Mar 5:33; Luk 17:16; Act 10:25, Act 10:26; Rev 22:8, Rev 22:9
John Gill
7:25 For a certain woman,.... One way and means by which he came to be more openly discovered who he was, was this; a woman in those parts,
whose young daughter had an unclean spirit; a devil, with which she was possessed; hearing of some miracles he had wrought in healing the sick, and casting out devils;
heard of him, and came; and understanding that he was in such a place made all haste to him;
and fell at his feet; and with great respect and reverence to so venerable a person, threw herself at his feet, and earnestly entreated mercy for her child; believing he had power to cast the devil out of her, though at a distance from her.
Robert Jamieson, A. R. Fausset and David Brown
7:25 For a certain woman, whose young daughter had an unclean spirit--or, as in Matthew (Mt 15:22), "was badly demonized."
heard of him--One wonders how; but distress is quick of hearing.
7:267:26: Եւ կինն՝ էր հեթանոս, Փիւնիկ Ասորի՛ յազգէ. եւ աղաչէր զնա՝ զի զդեւն հանցէ՛ ՚ի դստերէ նորա։
26 Այս կինը հեթանոս էր, փիւնիկ-ասորի ազգից. աղաչում էր նրան, որ իր աղջկանից դեւը հանի
26 Այն կինը հեթանոս* էր, ազգով Փիւնիկ Ասորի ու կ’աղաչէր անոր՝ որ դեւը իր աղջիկէն հանէ։
Եւ կինն էր հեթանոս, Փիւնիկ Ասորի յազգէ. եւ աղաչէր զնա զի զդեւն հանցէ ի դստերէ նորա:

7:26: Եւ կինն՝ էր հեթանոս, Փիւնիկ Ասորի՛ յազգէ. եւ աղաչէր զնա՝ զի զդեւն հանցէ՛ ՚ի դստերէ նորա։
26 Այս կինը հեթանոս էր, փիւնիկ-ասորի ազգից. աղաչում էր նրան, որ իր աղջկանից դեւը հանի
26 Այն կինը հեթանոս* էր, ազգով Փիւնիկ Ասորի ու կ’աղաչէր անոր՝ որ դեւը իր աղջիկէն հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2626: а женщина та была язычница, родом сирофиникиянка; и просила Его, чтобы изгнал беса из ее дочери.
7:26  ἡ δὲ γυνὴ ἦν ἑλληνίς, συροφοινίκισσα τῶ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.
7:26. ἡ (the-one) δὲ (moreover) γυνὴ (a-woman) ἦν (it-was) Ἑλληνίς, (a-Helleness,"Συροφοινίκισσα (a-Surofoinissian) τῷ (unto-the-one) γένει: (unto-a-kindred,"καὶ (and) ἠρώτα (it-was-entreating-unto) αὐτὸν (to-it) ἵνα (so) τὸ (to-the-one) δαιμόνιον (to-a-daimonlet) ἐκβάλῃ (it-might-have-had-casted-out) ἐκ (out) τῆς (of-the-one) θυγατρὸς (of-a-daughter) αὐτῆς. (of-it)
7:26. erat autem mulier gentilis Syrophoenissa genere et rogabat eum ut daemonium eiceret de filia eiusFor the woman was a Gentile, a Syrophenician born. And she besought him that he would cast forth the devil out of her daughter.
26. Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the devil out of her daughter.
7:26. For the woman was a Gentile, by birth a Syro-Phoenician. And she petitioned him, so that he would cast the demon from her daughter.
7:26. The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter:

26: а женщина та была язычница, родом сирофиникиянка; и просила Его, чтобы изгнал беса из ее дочери.
7:26  ἡ δὲ γυνὴ ἦν ἑλληνίς, συροφοινίκισσα τῶ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.
7:26. erat autem mulier gentilis Syrophoenissa genere et rogabat eum ut daemonium eiceret de filia eius
For the woman was a Gentile, a Syrophenician born. And she besought him that he would cast forth the devil out of her daughter.
7:26. For the woman was a Gentile, by birth a Syro-Phoenician. And she petitioned him, so that he would cast the demon from her daughter.
7:26. The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:26: The woman was a Greek - Rosenmuller has well observed, that all heathens or idolaters were called Ἑλληνες, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or Ethiopians. Jews and Greeks divided the whole world at this period.
Albert Barnes: Notes on the Bible - 1834
7:26
A Greek - The Jews called all persons "Greeks" who were not of their nation. Compare Rom 1:14. The whole world was considered as divided into Jews and Greeks. Though she might not have been strictly a "Greek," yet she came under this general appellation as a foreigner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: Greek: or, Gentile, Isa 49:12; Gal 3:28; Col 3:11
a Syrophenician: Mat 15:22
Geneva 1599
7:26 The woman was a (m) Greek, a (n) Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
(m) By nationality, profane.
(n) A neighbour of or near to Damascus.
John Gill
7:26 The woman was a Greek,.... Or Gentile, an Heathen woman, which made her faith the more remarkable. So the Syriac, Persic, and Ethiopic versions call her; which she might be, and was, though she was a woman of Canaan, as she is said to be in Mt 15:22, for though the land of Israel in general, was called the land of Canaan, yet there was a particular part, which was at first inhabited by Canaan himself, which bore this name; and is the same with Phoenicia, of which this woman was an inhabitant, and therefore she is afterwards called a Syrophoenician; See Gill on Mt 15:22. And this place was now inhabited by Gentiles; hence the Jews often distinguish between an Hebrew and a Canaanitish servant; of which take an (z) instance or two;
"an Hebrew servant is obtained by money, and by writing, a Canaanitish servant is obtained by money, and by writing, and by possession.''
Again (a),
"he that does injury to an Hebrew servant, is bound to all these (i.e. to make compensation for loss, pain, healing, cessation from business, and reproach), excepting cessation from business--but he that hurts a Canaanitish servant, that belongs to others, is bound to them all.''
And by a Canaanitish servant, they understand any one that is not an Israelite; for an Hebrew and a Canaanite, are manifestly opposed to one another. This woman being of Phoenicia, as appears by what follows, which was sometimes called Canaan, might be said to be a woman of Canaan, and also a Gentile.
A Syrophoenician by nation; or extract. The Syriac and Persic versions say she was "of Phoenicia of Syria"; and the latter, by way of explanation, "of Emisa". The Arabic version adds, "her extraction was of Ghaur"; and the Ethiopic version says, she was "the wife of a Syrophoenician man"; See Gill on Mt 15:22.
And she besought him, that he would cast forth the devil out of her daughter; which she was persuaded, by what she had heard of him, he was able to do, by a word speaking, though her daughter was not present.
(z) Misn. Kiddushin, c. 1. scct. 2, 3. (a) Misn. Bava Kama, c. 8. sect. 3.
John Wesley
7:26 The woman was a Greek (that is, a Gentile, not a Jew) a Syrophenician or Canaanite. Canaan was also called Syrophenicia, as lying between Syria, properly so called, and Phenicia.
Robert Jamieson, A. R. Fausset and David Brown
7:26 The woman was a Greek--that is, "a Gentile," as in the Margin.
a Syrophœnician by nation--so called as inhabiting the Phœnician tract of Syria. JUVENAL uses the same term, as was remarked by JUSTIN MARTYR and TERTULLIAN. Matthew (Mt 15:22) calls her "a woman of Canaan"--a more intelligible description to his Jewish readers (compare Judg 1:30, Judg 1:32-33).
and she besought him that he would east forth the devil out of her daughter--"She cried unto Him, saying, Have mercy on me, O Lord, Son of David: my daughter is grievously vexed with a devil" (Mt 15:22). Thus, though no Israelite herself, she salutes Him as Israel's promised Messiah. Here we must go to Mt 15:23-25 for some important links in the dialogue omitted by our Evangelist.
Mt 15:23 :
But he answered her not a word--The design of this was first, perhaps, to show that He was not sent to such as she. He had said expressly to the Twelve, "Go not into the way of the Gentiles" (Mt 10:5); and being now among them Himself, He would, for consistency's sake, let it be seen that He had not gone thither for missionary purposes. Therefore He not only kept silence, but had actually left the house, and--as will presently appear--was proceeding on His way back, when this woman accosted Him. But another reason for keeping silence plainly was to try and whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them," which shows that He was already on His way from the place.
And His disciples came and besought Him, saying, Send her away; for she crieth after us--They thought her troublesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and they ask their Lord to "send her away," that is, to grant her request and be rid of her; for we gather from His reply that they meant to solicit favor for her, though not for her sake so much as their own.
Mt 15:24 :
But He answered and said, I am not sent but unto the lost sheep of the house of Israel--a speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was beyond His strict commission, He had not gone spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: "I am not SENT, did He say? Truth, Lord, Thou comest not hither in quest of us, but I come in quest of Thee; and must I go empty away? So did not the woman of Samaria, whom when Thou foundest her on Thy way to Galilee, Thou sentest away to make many rich! But this our poor Syrophœnician could not attain to. What, then, can she answer to such a speech? Nothing. She has reached her lowest depth, her darkest moment: she will just utter her last cry:
Mt 15:25 :
Then came she and worshipped Him, saying, Lord, help me!--This appeal, so artless, wrung from the depths of a believing heart, and reminding us of the publican's "God be merciful to me a sinner," moved the Redeemer at last to break silence--but in what style? Here we return to our own Evangelist.
7:277:27: Եւ Յիսուս ասէ՛ ցնա. Թո՛յլ տուր, նա՛խ յագեսցին մանկունք. զի ո՛չ է բարւոք առնուլ զհաց մանկանց եւ արկանե՛լ շանց[717]։ [717] Ոսկան. Թոյլ տուր՝ զի նախ յագ՛՛։
27 Եւ Յիսուս նրան ասաց. «Թո՛յլ տուր, որ նախ մանուկները կշտանան, քանի որ լաւ չէ մանուկների հացը առնել եւ շների առաջ գցել»
27 Յիսուս ըսաւ անոր. «Թող տուր որ առաջ տղաքը կշտանան, քանզի աղէկ չէ տղոցը հացը առնել ու շուներուն ձգել»։
Եւ Յիսուս ասէ ցնա. Թոյլ տուր նախ յագեսցին մանկունք, զի ոչ է բարւոք առնուլ զհաց մանկանց եւ արկանել շանց:

7:27: Եւ Յիսուս ասէ՛ ցնա. Թո՛յլ տուր, նա՛խ յագեսցին մանկունք. զի ո՛չ է բարւոք առնուլ զհաց մանկանց եւ արկանե՛լ շանց[717]։
[717] Ոսկան. Թոյլ տուր՝ զի նախ յագ՛՛։
27 Եւ Յիսուս նրան ասաց. «Թո՛յլ տուր, որ նախ մանուկները կշտանան, քանի որ լաւ չէ մանուկների հացը առնել եւ շների առաջ գցել»
27 Յիսուս ըսաւ անոր. «Թող տուր որ առաջ տղաքը կշտանան, քանզի աղէկ չէ տղոցը հացը առնել ու շուներուն ձգել»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2727: Но Иисус сказал ей: дай прежде насытиться детям, ибо нехорошо взять хлеб у детей и бросить псам.
7:27  καὶ ἔλεγεν αὐτῇ, ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν.
7:27. καὶ (And) ἔλεγεν (it-was-forthing) αὐτῇ (unto-it,"Ἄφες (Thou-should-have-had-sent-off) πρῶτον (to-most-before) χορτασθῆναι (to-have-been-victualaged-to) τὰ (to-the-ones) τέκνα, (to-producees) οὐ (not) γάρ (therefore) ἐστιν (it-be) καλὸν (seemly) λαβεῖν (to-have-had-taken) τὸν (to-the-one) ἄρτον (to-a-loaf) τῶν (of-the-ones) τέκνων (of-producees) καὶ (and) τοῖς (unto-the-ones) κυναρίοις (unto-doglings) βαλεῖν. (to-have-had-casted)
7:27. qui dixit illi sine prius saturari filios non est enim bonum sumere panem filiorum et mittere canibusWho said to her: suffer first the children to be filled: for it is not good to take the bread of the children and cast it to the dogs.
27. And he said unto her, Let the children first be filled: for it is not meet to take the children’s bread and cast it to the dogs.
7:27. And he said to her: “First allow the sons to have their fill. For it is not good to take away the bread of the sons and throw it to the dogs.”
7:27. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast [it] unto the dogs.
But Jesus said unto her, Let the children first be filled: for it is not meet to take the children' s bread, and to cast [it] unto the dogs:

27: Но Иисус сказал ей: дай прежде насытиться детям, ибо нехорошо взять хлеб у детей и бросить псам.
7:27  καὶ ἔλεγεν αὐτῇ, ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν.
7:27. qui dixit illi sine prius saturari filios non est enim bonum sumere panem filiorum et mittere canibus
Who said to her: suffer first the children to be filled: for it is not good to take the bread of the children and cast it to the dogs.
7:27. And he said to her: “First allow the sons to have their fill. For it is not good to take away the bread of the sons and throw it to the dogs.”
7:27. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast [it] unto the dogs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: Let: Mat 7:6, Mat 10:5, Mat 15:23-28; Act 22:21; Rom 15:8; Eph 2:12
Geneva 1599
7:27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast [it] unto the (o) dogs.
(o) "Dog" here signifies a little dog, and he uses this term that he may seem to speak more reproachfully.
John Gill
7:27 But Jesus said unto her,.... Not directly and immediately, upon her first request; for he answered not a word to that; but after his, disciples had desired she might be sent away, her cries being so troublesome to them; and after she had renewed her request to him; see Mt 15:23.
Let the children first be filled: according to this method, our Lord directed his apostles, and they proceeded: as he himself was sent to the lost sheep of the house of Israel, he ordered his disciples to go to them, and preach the Gospel to them, and work miracles among them; and not go in the way of the Gentiles, nor into any of the cities of the Samaritans; but when they had gone through the cities of Judea, he ordered them, after his resurrection, to go into all the world, and preach the Gospel to all nations, beginning at Jerusalem: and this order they observed in other places, where there were Jews; they first preached to them, and then to the Gentiles; knowing that it was necessary, that the word of God should be first spoken to them; and it was the power of God to the Jew first, and then to the Gentile: and the expression here used, though it gives the preference to the Jew, does not exclude the Gentile; nay, it supposes, that after the Jews had had the doctrines of Christ, confirmed by his miracles, sufficiently ministered unto them, for the gathering in the chosen ones among them, and to leave the rest inexcusable; and so long as until they should despise it, and put it away from them, judging themselves unworthy of it; that then the Gentiles should have plenty of Gospel provisions set before them, and should eat of them, and be filled; and should have a large number of miracles wrought among them, and a fulness of the blessings of grace bestowed on them. The Jews are meant, who were the children of God by national adoption; who were first to be filled with the doctrines and miracles of Christ, before the Gentiles were to have them among them; as they were, even to a loathing and contempt of them:
for it is not meet to take the children's bread, and to cast it unto the dogs: as by "the children" are meant the Israelites, who were not only the children of Abraham by natural descent, but the children of God, to whom pertained the adoption, by virtue of the national covenant made with them; so by "the dogs", are meant the Gentiles, who were reckoned as such by the Jews; and by the "bread", which it was not fit and proper should be taken from the one for the present, and cast to the other, is designed the ministry of the Gospel; which is as bread, solid, substantial, wholesome, and nourishing; and the miraculous cures wrought on the bodies of men, which accompanied it: now it was not meet and convenient as yet, that these things should be taken away from the Jewish nation, until they had answered the ends for which they were designed, and the Jews should express their loathing and abhorrence of them: which when they did, they were taken away from them, and were ministered to the nations of the world, they contemptuously called dogs; See Gill on Mt 15:26.
Robert Jamieson, A. R. Fausset and David Brown
7:27 But Jesus said unto her, Let the children first be filled--"Is there hope for me here? . . . Filled FIRST?" "Then my turn, it seems, is coming! "--but then, "The CHILDREN first? . . . Ah! when, on that rule, shall my turn ever come!" But ere she has time for these ponderings of His word, another word comes to supplement it.
for it is not meet to take the children's bread, and to cast it unto the dogs--Is this the death of her hopes? Nay, rather it is life from the dead. Out of the eater shall come forth meat (Judg 14:14). "At evening-time, it shall be light" (Zech 14:7). "Ah! I have it now. Had He kept silence, what could I have done but go unblest? but He hath spoken, and the victory is mine."
7:287:28: Նա՝ պատասխանի՛ ետ եւ ասէ. Տէր՝ եւ շո՛ւնք ՚ի փշրանաց սեղանոյ մանկանցն կերակրին։
28 Կինը պատասխանեց եւ ասաց. «Տէ՛ր, շներն էլ մանուկների սեղանի փշրանքներից են կերակրւում»
28 Անիկա պատասխան տուաւ ու ըսաւ անոր. «Այո՛, Տէ՛ր, վասն զի շուներն ալ՝ սեղանին տակ տղոցը փշրանքներէն կը կերակրուին»։
Նա պատասխանի ետ եւ ասէ. Տէր, եւ շունք ի փշրանաց սեղանոյ մանկանցն կերակրին:

7:28: Նա՝ պատասխանի՛ ետ եւ ասէ. Տէր՝ եւ շո՛ւնք ՚ի փշրանաց սեղանոյ մանկանցն կերակրին։
28 Կինը պատասխանեց եւ ասաց. «Տէ՛ր, շներն էլ մանուկների սեղանի փշրանքներից են կերակրւում»
28 Անիկա պատասխան տուաւ ու ըսաւ անոր. «Այո՛, Տէ՛ր, վասն զի շուներն ալ՝ սեղանին տակ տղոցը փշրանքներէն կը կերակրուին»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2828: Она же сказала Ему в ответ: так, Господи; но и псы под столом едят крохи у детей.
7:28  ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῶ, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων.
7:28. ἡ (The-one) δὲ (moreover) ἀπεκρίθη (it-was-separated-off) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ναί, (Yea,"κύριε, (Authority-belonged,"καὶ (and) τὰ (the-ones) κυνάρια (doglings) ὑποκάτω (under-down-unto-which) τῆς (of-the-one) τραπέζης (of-a-four-footedness) ἐσθίουσιν (they-eat-belongeth) ἀπὸ (off) τῶν (of-the-ones) ψιχίων (of-crumblets) τῶν (of-the-ones) παιδίων. (of-childlets)
7:28. at illa respondit et dicit ei utique Domine nam et catelli sub mensa comedunt de micis puerorumBut she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children.
28. But she answered and saith unto him, Yea, Lord: even the dogs under the table eat of the children’s crumbs.
7:28. But she responded by saying to him: “Certainly, Lord. Yet the young dogs also eat, under the table, from the crumbs of the children.”
7:28. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.
And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children' s crumbs:

28: Она же сказала Ему в ответ: так, Господи; но и псы под столом едят крохи у детей.
7:28  ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῶ, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων.
7:28. at illa respondit et dicit ei utique Domine nam et catelli sub mensa comedunt de micis puerorum
But she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children.
7:28. But she responded by saying to him: “Certainly, Lord. Yet the young dogs also eat, under the table, from the crumbs of the children.”
7:28. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: yet: Psa 145:16; Isa 45:22, Isa 49:6; Mat 5:45; Luk 7:6-8, Luk 15:30-32; Act 11:17, Act 11:18; Rom 3:29, Rom 10:12, Rom 15:8, Rom 15:9; Eph 2:12-14, Eph 3:8
Geneva 1599
7:28 And she answered and said unto him, (p) Yes, Lord: yet the dogs under the table eat of the children's crumbs.
(p) As if she said, "It is as thou sayest Lord, for it is enough for the dogs if they can but gather up the crumbs that are under the table; therefore I crave the crumbs and not the children's bread."
John Gill
7:28 And she answered and said unto him, yes, Lord,.... Agreeing to, and acquiescing in, what he said; which she seemed to have understood, though delivered in a proverbial way; and very appropriately replies,
yet the dogs under the table eat of the children's crumbs; which they leave, or let fall: signifying that she did not envy the blessings of the Jews, or desire any thing might be done injurious to them; only that this favour might be granted her, which she owned she was unworthy of, that her daughter might be healed. She tacitly owns, that the character of dogs belonged to the Gentiles, and to her and hers among the rest; that they were vile and base in themselves, inferior to the Jews, as to privileges, like dogs under the table; that the provisions with which the table of the Gospel ministry was furnished, was not for them; at least, that they were quite undeserving of them: but however, whereas dogs were allowed to eat crumbs, which now and then fell from the table, or out of the children's hands and laps; so such unworthy Gentiles as she, might be allowed a small benefit or favour by the bye, when it did not take from, and was no disadvantage to the Jews; See Gill on Mt 15:27.
Robert Jamieson, A. R. Fausset and David Brown
7:28 And she answered and said unto him, Yes, Lord--or, as the same word is rendered in Mt 15:27. "Truth, Lord."
yet the dogs eat of the children's crumbs--which fall from their master's table" (Mt 15:27). "I thank Thee, O blessed One, for that word! That's my whole case. Not of the children? True. A dog? True also: Yet the dogs under the table are allowed to eat of the children's crumbs--the droppings from their master's full table: Give me that, and I am content: One crumb of power and grace from Thy table shall cast the devil out of my daughter." Oh, what lightning quickness, what reach of instinctive ingenuity, do we behold in this heathen woman!
7:297:29: Եւ ասէ ցնա. Վասն ա՛յդր բանի՝ ե՛րթ, ե՛լ դեւն ՚ի դստերէ քումմէ։
29 Եւ նա ասաց նրան. «Այդ խօսքիդ համար գնա՛, դեւը քո աղջկանից դուրս ելաւ»
29 Յիսուս ըսաւ անոր. «Այդ խօսքիդ համար գնա՛, քու աղջիկէդ դեւը ելաւ»։
Եւ ասէ ցնա. Վասն այդր բանի երթ, ել դեւն ի դստերէ քումմէ:

7:29: Եւ ասէ ցնա. Վասն ա՛յդր բանի՝ ե՛րթ, ե՛լ դեւն ՚ի դստերէ քումմէ։
29 Եւ նա ասաց նրան. «Այդ խօսքիդ համար գնա՛, դեւը քո աղջկանից դուրս ելաւ»
29 Յիսուս ըսաւ անոր. «Այդ խօսքիդ համար գնա՛, քու աղջիկէդ դեւը ելաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2929: И сказал ей: за это слово, пойди; бес вышел из твоей дочери.
7:29  καὶ εἶπεν αὐτῇ, διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον.
7:29. καὶ (And) εἶπεν (it-had-said) αὐτῇ (unto-it,"Διὰ (Through) τοῦτον (to-the-one-this) τὸν (to-the-one) λόγον (to-a-forthee) ὕπαγε, (thou-should-lead-under,"ἐξελήλυθεν (it-had-come-to-come-out) ἐκ (out) τῆς (of-the-one) θυγατρός (of-a-daughter) σου (of-thee,"τὸ (the-one) δαιμόνιον. (a-daimonlet)
7:29. et ait illi propter hunc sermonem vade exiit daemonium de filia tuaAnd he said to her: For this saying, go thy way. The devil is gone out of thy daughter.
29. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
7:29. And he said to her, “Because of this saying, go; the demon has gone out of your daughter.”
7:29. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
And he said unto her, For this saying go thy way; the devil is gone out of thy daughter:

29: И сказал ей: за это слово, пойди; бес вышел из твоей дочери.
7:29  καὶ εἶπεν αὐτῇ, διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον.
7:29. et ait illi propter hunc sermonem vade exiit daemonium de filia tua
And he said to her: For this saying, go thy way. The devil is gone out of thy daughter.
7:29. And he said to her, “Because of this saying, go; the demon has gone out of your daughter.”
7:29. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
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
7:29: Isa 57:15, Isa 57:16, Isa 66:2; Mat 5:3, Mat 8:9-13; Jo1 3:8
John Gill
7:29 And he said unto her, for this saying,.... Or word of faith; in which she expressed such great faith in him: the Persic version reads it, "go thy way; for with the blessing of this word, the devil is gone out of thy daughter": as if this saying referred to the word Christ, and the divine power that went along with it, to the ejection of the devil; when it refers to the saying of the woman, and not to the words of Christ, which follow,
go thy way; in peace, thy request is granted; it is as thou wouldst have it:
the devil is gone out of thy daughter. Christ, who as God is every where, and whose divine power reaches to all places, persons, and things had, in a secret and powerful manner, cast the devil out of this woman's daughter; without going to her, or speaking to him, his power had wrought the miracle effectually.
Robert Jamieson, A. R. Fausset and David Brown
7:29 And he said unto her--"O woman, great is thy faith" (Mt 15:28). As BENGEL beautifully remarks, Jesus "marvelled" only at two things--faith and unbelief (see Lk 7:9).
For this saying go thy way; the devil is gone out of thy daughter--That moment the deed was done.
7:307:30: Գնա՛ց ՚ի տուն իւր, եւ եգիտ ելեալ զդեւն. եւ զդուստրն, զի անկեա՛լ դնէր ՚ի մահիճս։
30 Կինը գնաց իր տունը եւ դեւին ելած գտաւ, իսկ աղջկան՝ պառկած մահճի վրայ:
30 Կինը իր տունը երթալով, գտաւ որ դեւը ելած էր ու աղջիկը անկողնին վրայ պառկած էր։
Գնաց ի տուն իւր եւ եգիտ ելեալ զդեւն, եւ զդուստրն զի անկեալ դնէր ի մահիճս:

7:30: Գնա՛ց ՚ի տուն իւր, եւ եգիտ ելեալ զդեւն. եւ զդուստրն, զի անկեա՛լ դնէր ՚ի մահիճս։
30 Կինը գնաց իր տունը եւ դեւին ելած գտաւ, իսկ աղջկան՝ պառկած մահճի վրայ:
30 Կինը իր տունը երթալով, գտաւ որ դեւը ելած էր ու աղջիկը անկողնին վրայ պառկած էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:3030: И, придя в свой дом, она нашла, что бес вышел и дочь лежит на постели.
7:30  καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὖρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.
7:30. καὶ (And) ἀπελθοῦσα (having-had-came-off) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτῆς (of-it) εὗρεν (it-had-found) τὸ (to-the-one) παιδίον (to-a-childlet) βεβλημένον (to-having-had-come-to-be-casted) ἐπὶ (upon) τὴν (to-the-one) κλίνην (to-a-reclining,"καὶ (and) τὸ (to-the-one) δαιμόνιον (to-a-daimonlet) ἐξεληλυθός. (to-having-had-come-to-come-out)
7:30. et cum abisset domum suam invenit puellam iacentem supra lectum et daemonium exisseAnd when she was come into her house, she found the girl lying upon the bed and that the devil was gone out.
30. And she went away unto her house, and found the child laid upon the bed, and the devil gone out.
7:30. And when she had gone to her house, she found the girl lying on the bed; and the demon had gone away.
7:30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed:

30: И, придя в свой дом, она нашла, что бес вышел и дочь лежит на постели.
7:30  καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὖρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.
7:30. et cum abisset domum suam invenit puellam iacentem supra lectum et daemonium exisse
And when she was come into her house, she found the girl lying upon the bed and that the devil was gone out.
7:30. And when she had gone to her house, she found the girl lying on the bed; and the demon had gone away.
7:30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
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Adam Clarke: Commentary on the Bible - 1831
7:30: Laid upon the bed - The demon having tormented her, so that her bodily strength was exhausted, and she was now laid upon the couch to take a little rest. The Ethiopic has a remarkable reading here, which gives a very different, and, I think, a better sense. And she found her daughter Clothed, Sitting upon the couch, and the demon gone out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:30: she was: Joh 4:50-52
she found: Jo1 3:8
John Gill
7:30 And when she was come to her house,.... For with those words of Christ; she was abundantly satisfied, and went away with as great a faith, and as strong a persuasion of the dispossession, as that she came with, that Christ was able to effect it: and accordingly
she found the devil gone out; of her daughter; that she was entirely dispossessed of him, and no more vexed and tormented with him, but in perfect ease, and at rest:
and her daughter laid upon the bed; without any violent motions, convulsions, and tossings to and fro, as before; but composed and still, taking some rest, having been for some time greatly fatigued with the possession. The Ethiopic version reads, "she found her daughter clothed, and sat upon the bed": for persons in these possessions, would often put off their clothes, and tear them in pieces; and were seldom composed, and rarely sat long in a place or posture; but now it was otherwise with her.
Robert Jamieson, A. R. Fausset and David Brown
7:30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed--But Matthew (Mt 15:28) is more specific; "And her daughter was made whole from that very hour." The wonderfulness of this case in all its features has been felt in every age of the Church, and the balm it has administered, and will yet administer, to millions will be known only in that day that shall reveal the secrets of all hearts.
Deaf and Dumb Man Healed (Mk 7:31-37).
7:317:31: Եւ ելեալ միւսանգամ ՚ի սահմանացն Տիւրոսի եւ Սիդովնի, եւ ե՛կն ՚ի ծովեզրն Գալիլեացւոց ՚ի մէջ սահմանացն ՚ի Դեկա՛պոլիս[718]։ [718] Ոմանք. Եւ Սիդոնի, եկն ՚ի ծո՛՛։
31 Եւ դարձեալ դուրս ելնելով Տիւրոսի եւ Սիդոնի սահմաններից, եկաւ Գալիլիայի ծովեզրը, Դեկապոլսի սահմաններից ներս
31 Նորէն Տիւրոսի ու Սիդոնի սահմաններէն ելլելով, գնաց Գալիլիայի ծովեզերքը, Դեկապոլիսի սահմաններուն մէջէն։
Եւ ելեալ միւսանգամ ի սահմանացն Տիւրոսի եւ Սիդովնի, եւ եկն ի ծովեզրն Գալիլեացւոց ի մէջ սահմանացն ի Դեկապոլիս:

7:31: Եւ ելեալ միւսանգամ ՚ի սահմանացն Տիւրոսի եւ Սիդովնի, եւ ե՛կն ՚ի ծովեզրն Գալիլեացւոց ՚ի մէջ սահմանացն ՚ի Դեկա՛պոլիս[718]։
[718] Ոմանք. Եւ Սիդոնի, եկն ՚ի ծո՛՛։
31 Եւ դարձեալ դուրս ելնելով Տիւրոսի եւ Սիդոնի սահմաններից, եկաւ Գալիլիայի ծովեզրը, Դեկապոլսի սահմաններից ներս
31 Նորէն Տիւրոսի ու Սիդոնի սահմաններէն ելլելով, գնաց Գալիլիայի ծովեզերքը, Դեկապոլիսի սահմաններուն մէջէն։
zohrab-1805▾ eastern-1994▾ western am▾
7:3131: Выйдя из пределов Тирских и Сидонских, [Иисус] опять пошел к морю Галилейскому через пределы Десятиградия.
7:31  καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων τύρου ἦλθεν διὰ σιδῶνος εἰς τὴν θάλασσαν τῆς γαλιλαίας ἀνὰ μέσον τῶν ὁρίων δεκαπόλεως.
7:31. Καὶ (And) πάλιν (unto-furthered) ἐξελθὼν (having-had-came-out) ἐκ (out) τῶν (of-the-ones) ὁρίων (of-boundlets) Τύρου (of-a-Turos) ἦλθεν (it-had-came) διὰ (through) Σιδῶνος (of-a-Sidon) εἰς (into) τὴν (to-the-one) θάλασσαν (to-a-sea) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) ἀνὰ (up) μέσον (to-middle) τῶν (of-the-ones) ὁρίων (of-boundlets) Δεκαπόλεως. (of-a-Dekapolis)
7:31. et iterum exiens de finibus Tyri venit per Sidonem ad mare Galilaeae inter medios fines DecapoleosAnd again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the midst the of the coasts of Decapolis.
31. And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis.
7:31. And again, departing from the borders of Tyre, he went by way of Sidon to the sea of Galilee, through the midst of the area of the Ten Cities.
7:31. And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis:

31: Выйдя из пределов Тирских и Сидонских, [Иисус] опять пошел к морю Галилейскому через пределы Десятиградия.
7:31  καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων τύρου ἦλθεν διὰ σιδῶνος εἰς τὴν θάλασσαν τῆς γαλιλαίας ἀνὰ μέσον τῶν ὁρίων δεκαπόλεως.
7:31. et iterum exiens de finibus Tyri venit per Sidonem ad mare Galilaeae inter medios fines Decapoleos
And again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the midst the of the coasts of Decapolis.
7:31. And again, departing from the borders of Tyre, he went by way of Sidon to the sea of Galilee, through the midst of the area of the Ten Cities.
7:31. And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
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
31: Об исцелении немого косноязычного говорит только один ев. Марк. Господь покидает пределы Тира и Сидона и идет, вероятно, военную дорогою, которая шла через Ливан, Леонт, в Кесарию Филиппову и отсюда через Вифсаиду Юлиеву к Генисаретскому морю, где, на восточном его берегу, в пределах Десятиградия, и остановился на некоторое время.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

Our Lord Jesus seldom staid long in a place, for he knew where his work lay, and attended the changes of it. When he had cured the woman of Canaan's daughter, he had done what he had to do in that place, and therefore presently left those parts, and returned to the sea of Galilee, whereabout his usual residence was; yet he did not come directly thither, but fetched a compass through the midst of the coasts of Decapolis, which lay mostly on the other side Jordan; such long walks did our Lord Jesus take, when he went about doing good.

Now here we have the story of a cure that Christ wrought, which is not recorded by any other of the evangelists; it is of one that was deaf and dumb.

I. His case was sad, v. 32. There were those that brought to him one that was deaf; some think, born deaf, and then he must be dumb of course; others think that by some distemper or disaster he was become deaf, or, at least, thick of hearing; and he had an impediment in his speech. He was mogilalos; some think that he was quite dumb; others, that he could not speak but with great difficulty to himself, and so as scarcely to be understood by those that heard him. He was tongue-tied, so that he was perfectly unfit for conversation, and deprived both of the pleasure and of the profit of it; he had not the satisfaction either of hearing other people talk, or of telling his own mind. Let us take occasion from hence to give thanks to God for preserving to us the sense of hearing, especially that we may be capable of hearing the word of God; and the faculty of speech, especially that we may be capable of speaking God's praises; and let us look with compassion upon those that are deaf or dumb, and treat them with great tenderness. They that brought this poor man to Christ, besought him that he would put his hand upon him, as the prophets did upon those whom they blessed in the name of the Lord. It is not said, They besought him to cure him, but to put his hand upon him, to take cognizance of his case, and put forth his power to do to him as he pleased.

II. His cure was solemn, and some of the circumstances of it were singular.

1. Christ took him aside from the multitude, v. 33. Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. Let us learn of Christ to be humble, and to do good where no eye sees, but his that is all eye.

2. He used more significant actions, in the doing of this cure, than usual. (1.) He put his fingers into his ears, as if he would syringe them, and fetch out that which stopped them up. (2.) He spit upon his own finger, and then touched his tongue, as if he would moisten his mouth, and so loosen that with which his tongue was tied; these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. The application was all from himself, it was his own fingers that he put into his ears, and his own spittle that he put upon his tongue; for he alone heals.

3. He looked up to heaven, to give his Father the praise of what he did; for he sought his praise, and did his will, and, as Mediator, acted in dependence on him, and with an eye to him. Thus he signified that it was by a divine power, a power her had as the Lord from heaven, and brought with him thence, that he did this; for the hearing ear and the seeing eye the Lord has made, and can remake even both of them. He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. Moses with his stammering tongue is directed to look that way (Exod. iv. 11); Who hath made man's mouth? Or who maketh the dumb or deaf, or the seeing or the blind? Have not I the Lord?

4. He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities. And as to this man, he sighed, not because he was loth to do him this kindness, or did it with reluctancy; but because of the many temptations which he would be exposed to, and the sins he would be in danger of, the tongue-sins, after the restoring of his speech to him, which before he was free from. He had better be tongue-tied still, unless he have grace to keep his mouth as with a bridle, Ps. xxxix. 1.

5. He said, Ephphatha; that is, Be opened. This was nothing that looked like spell or charm, such as they used, who had familiar spirits, who peeped and muttered, Isa. viii. 19. Christ speaks as one having authority, and power went along with the word. Be opened, served both parts of the cure; "Let the ears be opened, let the lips be opened, let him hear and speak freely, and let the restraint be taken off;" and the effect was answerable (v. 35); Straightway his ears were opened, and the string of his tongue was loosed, and all was well: and happy he who, as soon as he had his hearing and speech, had the blessed Jesus so near him to converse with.

Now this cure was, (1.) A proof of Christ's being the Messiah; for it was foretold that by his power the ears of the deaf should be unstopped, and the tongue of the dumb should be made to sing, Isa. xxxv. 5, 6. (2.) It was a specimen of the operations of his gospel upon the minds of men. The great command of the gospel, and grace of Christ to poor sinners, is Ephphatha-Be opened. Grotius applies it thus, that the internal impediments of the mind are removed by the Spirit of Christ, as those bodily impediments were by the word of his power. He opens the heart, as he did Lydia's, and thereby opens the ear to receive the word of God, and opens the mouth in prayer and praises.

6. He ordered it to be kept very private, but it was made very public (1.) It was his humility, that he charged them they should tell no man, v. 36. Most men will proclaim their own goodness, or, at least, desire that others should proclaim it; but Christ, though he was himself in no danger of being puffed up with it, knowing that we are, would thus set us an example of self-denial, as in other things, so especially in praise and applause. We should take pleasure in doing good, but not in its being known. (2.) It was their zeal, that, though he charged them to say nothing of it, yet they published it, before Christ would have had it published. But they meant honestly, and therefore it is to be reckoned rather an act of indiscretion than an act of disobedience, v. 36. But they that told it, and they that heard it, were beyond measure astonished, hyperperissos--more than above measure; they were exceedingly affected with it, and this was said by every body, it was the common verdict, He hath done all things well (v. 37); whereas there were those that hated and persecuted him as an evil-doer, they are ready to witness for him, not only that he has done no evil, but that he has done a great deal of good, and has done it well, modestly and humbly, and very devoutly, and all gratis, without money and without price, which added much to the lustre of his good works. He maketh both the deaf to hear, and the dumb to speak; and that is well, it is well for them, it is well for their relations, to whom they had been a burthen; and therefore they are inexcusable who speak ill of him.
Albert Barnes: Notes on the Bible - 1834
7:31: Departing from the coasts - The country or regions of Tyre.
Came unto the sea of Galilee - The Sea of Tiberias. See the notes at Mat 4:18.
Decapolis - See the notes at Mat 4:25. He did not go immediately into Capernaum, or any city where he was known, but into the retired regions around the Sea of Galilee. This was done to avoid the designs of the Pharisees, who sought his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:31: from: Mar 7:24; Mat 15:29-31
Decapolis: Mar 5:20; Mat 4:25
Geneva 1599
7:31 (7) And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of (q) Decapolis.
(7) As the Father created us to this life in the beginning in his only son, so does he also in him alone renew us into everlasting life.
(q) It was a little country, and it was so called because it consisted of ten cities under the jurisdiction of four surrounding governments; Pliny, book 3, chap. 8.
John Gill
7:31 And again, departing from the coasts of Tyre and Sidon,.... The Vulgate Latin version reads, "and coming out again from the borders of Tyre, he came through Sidon"; and so two of Beza's copies; the Arabic version, which De Dieu made use of reads "to Sidon"; as he must needs come to it, if he came through it; though the version in the Polyglot Bible of Walton's reads, "from Sidon": but the greater number of copies, and the Syriac and Persic versions read as we do, and which is rightest; since it does not appear, that Christ went out of the land of Israel, into any Heathen cities: and besides, Sidon was further from Galilee than Tyre, and so did not lie in his way to it; and therefore it is not likely he should pass through that city, in order to go to it. The Ethiopic version reads, "and coming out again from Tyre, he went through Sidon": both these places were in Phoenicia, and it is probable that the woman before mentioned might belong to one or other of them. According to this version, she may be thought to be of Tyre, and that it was there, where the above discourse passed between Christ and her; though some Dutch pictures, Dr. Lightfoot (b) takes notice of, represent her as praying for her daughter, at the gate of Sidon; and Borchard the monk, as he relates from him, says, that before the gate of Sidon eastward, there is a chapel built in the place, where the. Canaanitish woman prayed to our Saviour for her daughter. But Christ, for the reason before given, could be in neither of these places, being out of the land of Israel; besides, the text is express, that it was to the borders of this country he came, and from thence he went; and to, or from, or through any of these places.
He came unto the sea of Galilee; or Tiberias, the same with the lake of Gennesaret: he came to those parts of Galilee, which lay by it, where he had been, before he went the borders of Tyre and Sidon:
through the midst the coasts of Decapolis; of this place, See Gill on Mt 4:25. It was a country which consisted of ten cities, from whence it had its name: now not through the middle of these cities, or of this country, as the Ethiopic version reads; but through the midst of the borders of it Christ passed, which lay in his way from the coasts of Tyre and Sidon, to the sea of Galilee. The Syriac and Persic versions render the words, "unto the borders of Decapolis, or the ten cities"; and the Arabic version, "unto the middle of the coasts of the ten cities"; See Gill on Mt 15:29.
(b) Chorograph. Decad. in Mark, ch. vi. sect. 1.
John Wesley
7:31 Mt 15:29.
Robert Jamieson, A. R. Fausset and David Brown
7:31 And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee--or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed
through the midst of the coasts--frontiers.
of Decapolis--crossing the Jordan, therefore, and approaching the lake on its east side. Here Matthew, who omits the details of the cure of this deaf and dumb man, introduces some particulars, from which we learn that it was only one of a great number. "And Jesus," says that Evangelist (Mt 15:29-31), "departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"--the mountain range bounding the lake on the northeast, in Decapolis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"--not "mutilated," which is but a secondary sense of the word, but "deformed"--"and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude [multitudes] wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel"--who after so long and dreary an absence of visible manifestation, had returned to bless His people as of old (compare Lk 7:16). Beyond this it is not clear from the Evangelist's language that the people saw into the claims of Jesus. Well, of these cases Mark here singles out one, whose cure had something peculiar in it.
7:327:32: Եւ բերին առաջի նորա խուլ մի եւ համր. եւ աղաչեցին՝ զի ձե՛ռն դիցէ ՚ի վերայ նորա[719]։ [719] Ոմանք. Խուլ մի համր, եւ աղաչէին զի։
32 Նրա առաջ բերեցին մի խուլ ու համր մարդ եւ աղաչեցին, որ իր ձեռքը դնի նրա վրայ
32 Մէկը բերին անոր առջեւ, խուլ ու դժուարախօս ու կ’աղաչէին որ անոր վրայ ձեռք դնէ։
Եւ բերին առաջի նորա խուլ մի եւ համր, եւ աղաչէին զի ձեռն դիցէ ի վերայ նորա:

7:32: Եւ բերին առաջի նորա խուլ մի եւ համր. եւ աղաչեցին՝ զի ձե՛ռն դիցէ ՚ի վերայ նորա[719]։
[719] Ոմանք. Խուլ մի համր, եւ աղաչէին զի։
32 Նրա առաջ բերեցին մի խուլ ու համր մարդ եւ աղաչեցին, որ իր ձեռքը դնի նրա վրայ
32 Մէկը բերին անոր առջեւ, խուլ ու դժուարախօս ու կ’աղաչէին որ անոր վրայ ձեռք դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3232: Привели к Нему глухого косноязычного и просили Его возложить на него руку.
7:32  καὶ φέρουσιν αὐτῶ κωφὸν καὶ μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῶ τὴν χεῖρα.
7:32. Καὶ (And) φέρουσιν (they-beareth) αὐτῷ (unto-it) κωφὸν (to-blunted) καὶ (and) μογιλάλον, (to-arduously-spoken,"καὶ (and) παρακαλοῦσιν (they-calleth-beside-unto) αὐτὸν (to-it) ἵνα (so) ἐπιθῇ (it-might-have-had-placed-upon) αὐτῷ (unto-it) τὴν (to-the-one) χεῖρα. (to-a-hand)
7:32. et adducunt ei surdum et mutum et deprecantur eum ut inponat illi manumAnd they bring to him one deaf and dumb: and they besought him that he would lay his hand upon him.
32. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him.
7:32. And they brought someone who was deaf and mute to him. And they begged him, so that he would lay his hand upon him.
7:32. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.
And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him:

32: Привели к Нему глухого косноязычного и просили Его возложить на него руку.
7:32  καὶ φέρουσιν αὐτῶ κωφὸν καὶ μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῶ τὴν χεῖρα.
7:32. et adducunt ei surdum et mutum et deprecantur eum ut inponat illi manum
And they bring to him one deaf and dumb: and they besought him that he would lay his hand upon him.
7:32. And they brought someone who was deaf and mute to him. And they begged him, so that he would lay his hand upon him.
7:32. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon 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
32: Если Гергесинцы - также жители Десятиградия - просили Христа удалиться от них (V, 17), то жители этой местности, наоборот, сами приводят к Нему глухого косноязычного и просят исцелить его от его болезни.
Adam Clarke: Commentary on the Bible - 1831
7:32: They bring unto him one that was deaf, and had an impediment in his speech - Though from the letter of the text, it does not appear that this man was absolutely deprived of speech; for μογιλαλος literally signifies, one that cannot speak plainly - a stammerer; yet it is certain also that the word means a dumb person; and it is likely that the person in question was dumb, because he was deaf; and it is generally found that he who is totally deaf is dumb also. Almost all the versions understand the word thus: and the concluding words seem to confirm this - He maketh both the deaf to hear, and the Dumb, κωφους, to speak.
Albert Barnes: Notes on the Bible - 1834
7:32: They bring - That is, his friends brought, or the people brought.
One that was deaf, and had an impediment in his speech - Not entirely mute, but who spoke indistinctly or with difficulty. His deafness might not have been of long standing, and his speech, therefore, not entirely ruined.
To put his hand upon him - That is, to cure him. Blessings were commonly imparted by laying on the hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:32: Mat 9:32, Mat 9:33; Luk 11:14
John Gill
7:32 And they bring unto him one that was deaf,.... There were two sorts of persons that were called deaf among the Jews; one that could neither hear nor speak; such were they who were born deaf; and so having never heard any thing, it was impossible they should ever speak: the other sort were they that could speak, but not hear; who lost their hearing by some disaster or another, but retained their speech (c): of this sort seems to be this man, who though he had some difficulty in speaking, yet could speak a little,
and had an impediment in his speech; or could "scarcely speak", as the word signifies; though it is sometimes used by the Septuagint, for one that was entirely dumb, as in Is 35:6 and so it is here rendered "dumb", by the Vulgate Latin, and other versions; yet it seems to design one that stammered, and could not speak plainly, and without great difficulty: he was tongue tied, as it should seem from Mk 7:35. This man, the inhabitants of the parts where Christ now was, his relations or friends, bring to him, having heard of his fame, and perhaps they had seen miracles performed by him:
and they beseech him to put his hand upon him; firmly believing, that upon his so doing, the man's hearing would come to him, and he would speak without difficulty: very likely they had seen cures performed by Christ in this way, or at least heard, that by laying his hands on persons disordered, they had been restored to the right use of their senses, or limbs; wherefore they most earnestly entreated, he would be pleased to do the same favour to this poor man. The case of this man much resembles that of a sinner in a state of nature, who is deaf to the voice, both of law and Gospel: he does not hearken to the commanding voice of the law, or attend to its precepts, nor can he be subject to it; nor does he hear its menaces and curses, nor is he at all affected and disturbed with these things; and, like the deaf adder, he stops his ear to the charming voice of the Gospel; he despises it, and has it in the utmost abhorrence: he is deaf to all the instructions, directions, cautions, and exhortations, of the ministers of the word; and even of his best friends, relations, and acquaintance nor can he speak the language of Canaan; it is a strange language to him; he can neither talk it himself, nor understand it in others; for as he has no experience of the grace of God in him, he must be dumb, and cannot speak of what he has no knowledge: and indeed, it may be observed of such who are under the first workings of the spirit of God upon the soul, that they are often as it were tongue tied, and through fear or bashfulness, or the temptations of Satan, care not to speak; or with great difficulty are brought to speak of what God has done for them; and at first, it is but in a lisping, stammering way, they do speak of these things and as the friends and relations of this man, having a great opinion of Christ, and a persuasion of his ability to relieve and cure him, bring him unto him, that he might put his hands upon him; so do such who know Christ themselves, and have felt the power of his grace upon their own souls, bring their deaf and dumb, their relations in a state of nature, under the means of grace; being very desirous that Christ would make bare, and put forth his mighty arm of grace, and lay hold upon them, and work a good work in them, and give them ears to hear his voice, and a tongue to speak his praise.
(c) Mish. Trumot, c. 1. sect. 2. & Maimon. & Bartenora in ib.
Robert Jamieson, A. R. Fausset and David Brown
7:32 And they bring unto him one that was deaf . . . and they beseech him to put his hand upon him--In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.
7:337:33: Եւ առեալ զնա մեկուսի՛ յամբոխէ անտի, ա՛րկ զմատունս իւր ընդ ականջս նորա՝ եւ եթո՛ւք անդր. եւ կալա՛ւ զլեզուէ նորա.
33 Եւ Յիսուս նրան ամբոխից մի կողմ տանելով՝ իր մատները դրեց նրա ականջների մէջ եւ այնտեղ թքեց. ապա բռնեց նրա լեզուից
33 Ժողովուրդէն մէկդի առնելով զանիկա, իր մատները անոր ականջներուն մէջ խոթեց ու թքաւ, եւ անոր լեզուին դպաւ,
Եւ առեալ զնա մեկուսի յամբոխէ անտի, արկ զմատունս իւր ընդ ականջս նորա եւ եթուք անդր. եւ կալաւ զլեզուէ նորա:

7:33: Եւ առեալ զնա մեկուսի՛ յամբոխէ անտի, ա՛րկ զմատունս իւր ընդ ականջս նորա՝ եւ եթո՛ւք անդր. եւ կալա՛ւ զլեզուէ նորա.
33 Եւ Յիսուս նրան ամբոխից մի կողմ տանելով՝ իր մատները դրեց նրա ականջների մէջ եւ այնտեղ թքեց. ապա բռնեց նրա լեզուից
33 Ժողովուրդէն մէկդի առնելով զանիկա, իր մատները անոր ականջներուն մէջ խոթեց ու թքաւ, եւ անոր լեզուին դպաւ,
zohrab-1805▾ eastern-1994▾ western am▾
7:3333: [Иисус], отведя его в сторону от народа, вложил персты Свои в уши ему и, плюнув, коснулся языка его;
7:33  καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ᾽ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ,
7:33. καὶ (And) ἀπολαβόμενος ( having-had-taken-off ) αὐτὸν (to-it) ἀπὸ (off) τοῦ (of-the-one) ὄχλου (of-a-crowd) κατ' (down) ἰδίαν (to-private-belonged) ἔβαλεν (it-had-casted) τοὺς (to-the-ones) δακτύλους (to-fingers) αὐτοῦ (of-it) εἰς (into) τὰ (to-the-ones) ὦτα (to-ears) αὐτοῦ (of-it,"καὶ (and) πτύσας (having-spewed) ἥψατο ( it-fastened ) τῆς (of-the-one) γλώσσης (of-a-tongue) αὐτοῦ, (of-it,"
7:33. et adprehendens eum de turba seorsum misit digitos suos in auriculas et expuens tetigit linguam eiusAnd taking him from the multitude apart, he put his fingers into his ears: and spitting, he touched his tongue.
33. And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue;
7:33. And taking him away from the crowd, he put his fingers into his ears; and spitting, he touched his tongue.
7:33. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue:

33: [Иисус], отведя его в сторону от народа, вложил персты Свои в уши ему и, плюнув, коснулся языка его;
7:33  καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ᾽ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ,
7:33. et adprehendens eum de turba seorsum misit digitos suos in auriculas et expuens tetigit linguam eius
And taking him from the multitude apart, he put his fingers into his ears: and spitting, he touched his tongue.
7:33. And taking him away from the crowd, he put his fingers into his ears; and spitting, he touched his tongue.
7:33. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Просители думали, что Христос исцелит больного обычным возложением на него Своих рук. Но Господь употребляет в настоящем случае другой способ исцеления. Желая сосредоточить внимание больного на Себе, возбудить в больном некоторую веру в Свою силу, Он прежде всего отделяет его от народа, - так сказать, приближает к Себе. Затем Он совершает такие действия, которые должны были дать понять больному, что Христос есть в некотором смысле врач. Так Он вложил персты Свои в уши больного, как бы расширяя их, затем плюнул на Свои пальцы, как делали иногда в древности врачи (Тацит. Ист. IV, 81), и коснулся ими языка больного, показывая тем и другим свое намерение исцелить больного.
Adam Clarke: Commentary on the Bible - 1831
7:33: And he spit, and touched his tongue - This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. The Abbe Giradeau spiritualizes it thus: -
1. He took him aside from the multitude - When Christ saves a sinner, he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world.
2. He put his fingers in his ears - to show that they could be opened only by the finger, i.e. the power, of God, and that they should be shut to every word and voice, but what came from him.
3. Spitting out he touched his tongue - to show that his mental taste and relish should be entirely changed: that he should detest those things which he before esteemed, and esteem those which he before hated.
4. Looking up to heaven - to signify that all help comes from God, and to teach the new convert to keep continually looking to and depending upon him.
5. He groaned - to show the wretched state of man by sins and how tenderly concerned God is for his present and eternal welfare; and to intimate that men should seek the salvation of God in the spirit of genuine repentance, with strong crying and tears.
6. He said, Be opened - Sin is a shutting of the ears against the words of God; and a tying of the tongue, to render it incapable of giving God due praise. But when the all-powerful grace of Christ reaches the heart, the ear is unstopped, and the man hears distinctly - the tongue is unloosed, and the man speaks correctly.
After all, it is possible that what is attributed here to Christ belongs to the person who was cured. I will give my sense of the place in a short paraphrase.
And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved. Then Jesus, having compassion upon him, said, Be opened: and immediately his ears were opened, so that he could hear distinctly; and the impediment to his speaking was removed, so that he spake properly. The original will admit of this interpretation; and this, I am inclined to believe, is the true meaning of this otherwise (to me and many others) unaccountable passage.
Albert Barnes: Notes on the Bible - 1834
7:33: And he took him aside from the multitude - Why this was done we have no means of information. It might have been to conceal from the multitude everything respecting the "manner" of cure, in order that none might attempt to cure in a similar way.
And he put his fingers into his ears ... - Why this was done it has been found exceedingly difficult to explain. Jesus had power at once to open his ears and loose his tongue, but for some cause he chose to accompany it with a sign. This was intended, probably, simply to denote that the power of healing came from him; to satisfy the man by the touch that he had this power, and that it could come from no other quarter. Our Saviour often used signs in this way to denote his power to heal. See Mar 8:23; Joh 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:33: he took: Mar 5:40, Mar 8:23; Kg1 17:19-22; Kg2 4:4-6, Kg2 4:33, Kg2 4:34; Joh 9:6, Joh 9:7
put: This was clearly a symbolical action; for these remedies evidently could not, by their natural efficacy, avail to produce so wonderful an effect. As the ears of the deaf appear closed, he applies his fingers to intimate that he would open them; and as the tongue of the dumb seems to be tied, or to cleave to the palate, he touches it, to intimate he would give loose and free motion to it. He accommodated himself to the weakness of those who might not indeed doubt his power, but fancy some external sign was requisite to healing. It was also thus made manifest, that this salutiferous power came from Himself, and that He who by one word, εφφαθα [Strong's G2188], had healed the man, must be Divine.
John Gill
7:33 And he took him aside from the multitude,.... To shun all appearance of ostentation and vain glory:
and put his fingers into his ears; the finger of his right hand into his left ear, and the finger of his left hand into his right ear:
and he spit and touched his tongue; that is, either he spit upon his tongue, for so the Vulgate Latin renders it, "spitting he touched his tongue"; and the Persic version thus, "he cast his spittle on his tongue"; or rather, he spit on his finger, and touched his tongue with it. These actions were not done as means of healing, or as having any natural virtue, or tendency in them, to effect a cure; but to show the power of Christ, that by the mere touch of his finger, and by the spittle of his mouth, as well as by laying on of hands, as was desired, and by a word speaking, he could at once remove this, or any such disorder. The taking this man aside from the multitude, is an emblem of the Lord's separating his people from the rest of the world, when he calls them by his grace; for as they are distinguished from others, in the choice of them in Christ, and in redemption by him; so in the effectual calling, they are bid to come out from among them, and by the power of divine grace, they are brought out from among them, and give up themselves to Christ, and to his churches: and Christ's putting his fingers into the ears of this man, represents the exertion of his power, and his removing by the finger of his Spirit, the obstructions of spiritual hearing; or rather, the planting of the spiritual ear, or forming a principle ot spiritual nearing in the soul: and his touching his tongue with the spittle of his mouth, may lead us to observe the application of his word, through the efficacy of his grace, as a means of loosing his tongue and opening his lips to show forth his praise.
John Wesley
7:33 He put his fingers into his ears - Perhaps intending to teach us, that we are not to prescribe to him (as they who brought this man attempted to do) but to expect his blessing by whatsoever means he pleases: even though there should be no proportion or resemblance between the means used, and the benefit to be conveyed thereby.
Robert Jamieson, A. R. Fausset and David Brown
7:33 And he took him aside from the multitude--As in another case He "took the blind man by the hand and led him out of the town" (Mk 8:23), probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief.
and put his fingers into his ears--As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?" (Jn 5:6; Mt 20:32; Mt 9:28). But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected.
and he spit and touched his tongue--moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see Mk 8:23; Jn 9:6).
7:347:34: հայեցա՛ւ յերկինս՝ յոգոց եհան՝ եւ ասէ. Ե՛փփաթա, որ է՝ բացի՛ր[720]։ [720] Ոմանք. Եւ ասէ ցնա. Ե՛փփաթա։
34 դէպի երկինք նայեց, հոգոց հանեց եւ ասաց՝ Եփփաթա, որ նշանակում է՝ բացուի՛ր
34 Ապա երկինք նայելով՝ հառաչեց ու ըսաւ անոր. «Եփփաթա», (որ ըսել է Բացուէ՛.)
հայեցաւ յերկինս. յոգւոց եհան եւ ասէ. Եփփաթա, որ է` բացիր:

7:34: հայեցա՛ւ յերկինս՝ յոգոց եհան՝ եւ ասէ. Ե՛փփաթա, որ է՝ բացի՛ր[720]։
[720] Ոմանք. Եւ ասէ ցնա. Ե՛փփաթա։
34 դէպի երկինք նայեց, հոգոց հանեց եւ ասաց՝ Եփփաթա, որ նշանակում է՝ բացուի՛ր
34 Ապա երկինք նայելով՝ հառաչեց ու ըսաւ անոր. «Եփփաթա», (որ ըսել է Բացուէ՛.)
zohrab-1805▾ eastern-1994▾ western am▾
7:3434: и, воззрев на небо, вздохнул и сказал ему: 'еффафа', то есть: отверзись.
7:34  καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῶ, εφφαθα, ὅ ἐστιν, διανοίχθητι.
7:34. καὶ (and) ἀναβλέψας (having-viewed-up) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) ἐστέναξεν, (it-narrowed-to,"καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἐφφαθά, (Effatha,"ὅ (which) ἐστιν (it-be,"Διανοίχθητι: (Thou-should-have-been-opened-up-through)
7:34. et suspiciens in caelum ingemuit et ait illi eppheta quod est adaperireAnd looking up to heaven, he groaned and said to him: Ephpheta, which is, Be thou opened.
34. and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
7:34. And gazing up to heaven, he groaned and said to him: “Ephphatha,” which is, “Be opened.”
7:34. And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened:

34: и, воззрев на небо, вздохнул и сказал ему: 'еффафа', то есть: отверзись.
7:34  καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῶ, εφφαθα, ὅ ἐστιν, διανοίχθητι.
7:34. et suspiciens in caelum ingemuit et ait illi eppheta quod est adaperire
And looking up to heaven, he groaned and said to him: Ephpheta, which is, Be thou opened.
7:34. And gazing up to heaven, he groaned and said to him: “Ephphatha,” which is, “Be opened.”
7:34. And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Воззрев на небо и вздохнув, Христос этим самым дал понять больному, что для его исцеления необходима помощь Бога, пребывающего на небе. Как бы получив утвердительный ответ на Свое мысленное обращение к Отцу Своему небесному, Христос тотчас же повелевает слуху и языку больного прийти в действие.
Adam Clarke: Commentary on the Bible - 1831
7:34: Ephphatha - Ethphathach, Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word Ephphathach with peculiar and authoritative emphasis, the evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet.
Albert Barnes: Notes on the Bible - 1834
7:34: Looked up to heaven - To lift up the eyes to heaven is an act imploring aid from God, and is an attitude of prayer, Psa 121:1-2; Mar 6:41; Joh 11:41.
He sighed - Pitying the sufferings of the man who stood before him.
Ephphatha - This word is "Syriac," the language which our Lord used in addressing the man, and means "Be opened."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:34: looking: Mar 6:41; Joh 11:41, Joh 17:1
he sighed: Mar 8:12; Isa 53:3; Eze 21:6, Eze 21:7; Luk 19:41; Joh 11:33, Joh 11:35, Joh 11:38; Heb 4:15
Ephphatha: Mar 5:41, Mar 15:34
Be opened: Mar 1:41; Luk 7:14, Luk 18:42; Joh 11:43; Act 9:34, Act 9:40
John Gill
7:34 And looking up to heaven,.... To his Father there, by whom he was sent, and from whom, as man, he received his authority and power; though this was not for assistance in the working of this miracle, which he had power to do of himself; nor do we find that he put up any request to his Father: but he seems to have made use of this motion, not for his own sake, but for the sake of the man: to teach him, that every good gift, blessing, mercy, and favour, and so this he was about to partake of, was from above:
he sighed; not as unequal to the work of healing the man, or as despairing of doing it; but as commiserating the case of the poor man, and reflecting with concern upon his sin, that had been the occasion of it. These actions of looking up to heaven and sighing, as they may be understood in a spiritual sense, or with relation to the spiritual healing of a sinner, may show that such a blessing comes from above: it is received from heaven; it is God that gives the hearing ear, as well as the seeing eye; and that in a spiritual, as well as in a natural sense: and therefore this directs to apply to God for it, whether for a man's self, or for others; and when enjoyed, to look up again to heaven, and return thanks for it: and also that such a favour flows from divine mercy and compassion, Christ pitying the case of persons in such a condition; and he being an high priest that can have compassion on those that are in distress, and having ability to help them, makes use of it, and expresses both his pity and his power, as in the following manner.
And saith unto him; in the Syriac language, which he then spoke,
Ethphatha, or "Ephphatha";
that is, being interpreted,
be opened, both ears and mouth. And this way of speaking is used by the Jews, of a deaf man being restored to hearing, as of a blind man's being restored to sight; of which, take the following instance (d);
"a minor that receives (i.e. a divorce), and afterwards becomes adult, or a deaf man, "and is opened" (i.e. his ears are opened, or his hearing is restored), or a blind man, "and is opened" (has his sight again), or a fool, and he is restored to his reason, or a Gentile, and he becomes a proselyte, is unfit or unlawful (to carry a divorce from a man to his wife), but "one that is open", and afterwards becomes deaf, and then again "opened"; or "open", and afterwards become blind, and again "opened"; or a fool, and is restored to his senses, and again becomes a fool, he is right or fit''
(for the above purpose). It is common with them to call one that hears well, in distinction from a deaf man, "one that is open" (e). This is an instance of the power of Christ in curing disorders, merely by a word speaking, without the use of means; for what he did before, were not as means of healing, but significative of his power; which now went along with his word, and which was expressed with great majesty and authority: and such a power attends the word of his grace, to the opening of the heart, to give heed to the things which are spoken; and to the opening of the ear to discipline, and sealing instruction to it; land to the opening of the mouth and lips, in praise and thankfulness.
(d) Gittin, c. 2. sect. 6. (e) Vid. Misn. Yebamot, c. 14. scct. 10. & T. Bab. Yebamot, fol. 114. 2.
John Wesley
7:34 Ephphatha - This was a word of SOVEREIGN AUTHORITY, not an address to God for power to heal: such an address was needless; for Christ had a perpetual fund of power residing in himself, to work all miracles whenever he pleased, even to the raising the dead, Jn 5:21, Jn 5:26.
Robert Jamieson, A. R. Fausset and David Brown
7:34 And looking up to heaven--ever acknowledging His Father, even while the healing was seen to flow from Himself (see on Jn 5:19).
he sighed--"over the wreck," says TRENCH, "which sin had brought about, and the malice of the devil in deforming the fair features of God's original creation." But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses" (Mt 8:17), became mysteriously His own.
"In thought of these his brows benign,
Not even in healing, cloudless shine."
KEBLE
and saith unto him, Ephphatha, that is, Be opened--Our Evangelist, as remarked on Mk 5:41, loves to give such wonderful words just as they were spoken.
7:357:35: Եւ նոյնժամայն բացա՛ն լսելիք նորա, եւ լուծա՛ն կապանք լեզուի նորա. եւ խօսէր՝ ուղի՛ղ։
35 Եւ իսկոյն նրա լսողութիւնը բացուեց, եւ լեզուի կապանքներն ընկան, եւ խօսում էր ուղիղ
35 Եւ իսկոյն անոր ականջները բացուեցան ու անոր լեզուին կապը քակուեցաւ եւ շիտակ կը խօսէր։
Եւ նոյնժամայն բացան լսելիք նորա, եւ լուծան կապանք լեզուի նորա եւ խօսէր ուղիղ:

7:35: Եւ նոյնժամայն բացա՛ն լսելիք նորա, եւ լուծա՛ն կապանք լեզուի նորա. եւ խօսէր՝ ուղի՛ղ։
35 Եւ իսկոյն նրա լսողութիւնը բացուեց, եւ լեզուի կապանքներն ընկան, եւ խօսում էր ուղիղ
35 Եւ իսկոյն անոր ականջները բացուեցան ու անոր լեզուին կապը քակուեցաւ եւ շիտակ կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
7:3535: И тотчас отверзся у него слух и разрешились узы его языка, и стал говорить чисто.
7:35  καὶ [εὐθέως] ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.
7:35. καὶ (and) ἠνοίγησαν (they-had-been-opened-up) αὐτοῦ (of-it) αἱ (the-ones) ἀκοαί, (hearings,"καὶ (and) ἐλύθη (it-was-loosed) ὁ (the-one) δεσμὸς (a-tie) τῆς (of-the-one) γλώσσης (of-a-tongue) αὐτοῦ, (of-it,"καὶ (and) ἐλάλει (it-was-speaking-unto) ὀρθῶς: (unto-straight-jutted)
7:35. et statim apertae sunt aures eius et solutum est vinculum linguae eius et loquebatur recteAnd immediately his ears were opened and the string of his tongue was loosed and he spoke right.
35. And his ears were opened, and the bond of his tongue was loosed, and he spake plain.
7:35. And immediately his ears were opened, and the impediment of his tongue was released, and he spoke correctly.
7:35. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain:

35: И тотчас отверзся у него слух и разрешились узы его языка, и стал говорить чисто.
7:35  καὶ [εὐθέως] ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.
7:35. et statim apertae sunt aures eius et solutum est vinculum linguae eius et loquebatur recte
And immediately his ears were opened and the string of his tongue was loosed and he spoke right.
7:35. And immediately his ears were opened, and the impediment of his tongue was released, and he spoke correctly.
7:35. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
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
35: Повеление Христа тотчас же пришло в исполнение. Стал говорить (- elalei imperf. ). Это выражение указывает на то, что действие исцеления оказалось не временным, а постоянным: с тех пор больной говорил уже всегда чисто или правильно (orqwV).
Adam Clarke: Commentary on the Bible - 1831
7:35: He spake plain - Ορθως, distinctly, without stammering. One MS. has, And he spoke, praising God. There is no doubt of this: but the evangelist, I think, did not write these words.
Albert Barnes: Notes on the Bible - 1834
7:35: The string of his tongue was loosed - The difficulty in his speaking was removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:35: Mar 2:12; Psa 33:9; Isa 32:3, Isa 32:4, Isa 35:5, Isa 35:6; Mat 11:5
John Gill
7:35 And straightway his ears were opened,.... It is in the Greek text, "his hearings"; the instruments of his hearing, and so rightly rendered, "his ears": the Persic version reads, "both his ears"; but the word "both" is unnecessary, since the word, "ears", takes in both. Such a power went along with the words of Christ, when he said, "be opened"; that immediately, as soon as ever the words were pronounced, the man's hearing came to him, and he heard as quick as ever he did before he lost it, or, as any other man:
and the string of his tongue; which caused it to cleave to his jaws, or the roof of his mouth, and hindered him from speaking plainly,
was loosed, and he spake plain; "easily", as the Syriac version renders it; without any difficulty to himself, and so as to be readily understood by others. Thus those whose ears are opened, and whose tongues are loosed in a spiritual manner by Christ, speak plainly of what they have heard and seen, and felt; they can give a plain and clear account of the work of God upon their souls; how they have been convinced of the impurity of their nature, the corruptions of their hearts, and the exceeding sinfulness of sin, in heart, lip, and life; how they have seen Christ to be an all sufficient and suitable Saviour, and have been directed, and encouraged, to go to him, for healing, pardon, righteousness, and everlasting salvation; they can tell what promises have been applied to them, and what comforts they have enjoyed; how busy Satan has been with them; and what temptations of his they have been delivered out of, and by what means: in a word, they can speak plainly of the love of God to them; of the glories and excellencies of Christ; of their faith and hope in him, and love to him; and of the operations of the Spirit of God upon their hearts; and of the glories of the world to come, they are in the expectation of, so far as they are taught of God.
Robert Jamieson, A. R. Fausset and David Brown
7:35 And straightway his ears were opened--This is mentioned first as the source of the other derangement.
and the string of his tongue was loosed, and he spake plain--The cure was thus alike instantaneous and perfect.
7:367:36: Եւ պատուիրեաց նոցա՝ զի մի՛ ումեք ասիցեն։ Եւ որչափ նա պատուիրէր նոցա, նոքա եւ՛ս առաւել քարոզէին.
36 Եւ նա նրանց պատուիրեց, որ ոչ ոքի չասեն. բայց ինչքան էլ նա պատուիրում էր նրանց, նրանք է՛լ աւելի էին տարածում
36 Յիսուս անոնց պատուիրեց որ մարդո՛ւ չըսեն։ Թէեւ ինք կը պատուիրէր անոնց, բայց անոնք ա՛լ աւելի կը տարածէին
Եւ պատուիրեաց նոցա զի մի՛ ումեք ասիցեն. եւ որչափ նա պատուիրէր նոցա, նոքա եւս առաւել քարոզէին:

7:36: Եւ պատուիրեաց նոցա՝ զի մի՛ ումեք ասիցեն։ Եւ որչափ նա պատուիրէր նոցա, նոքա եւ՛ս առաւել քարոզէին.
36 Եւ նա նրանց պատուիրեց, որ ոչ ոքի չասեն. բայց ինչքան էլ նա պատուիրում էր նրանց, նրանք է՛լ աւելի էին տարածում
36 Յիսուս անոնց պատուիրեց որ մարդո՛ւ չըսեն։ Թէեւ ինք կը պատուիրէր անոնց, բայց անոնք ա՛լ աւելի կը տարածէին
zohrab-1805▾ eastern-1994▾ western am▾
7:3636: И повелел им не сказывать никому. Но сколько Он ни запрещал им, они еще более разглашали.
7:36  καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον.
7:36. καὶ (And) διεστείλατο ( it-set-through ) αὐτοῖς (unto-them) ἵνα (so) μηδενὶ (unto-lest-moreover-one) λέγωσιν: (they-might-forth) ὅσον (to-which-a-which) δὲ (moreover) αὐτοῖς (unto-them) διεστέλλετο , ( it-was-setting-through ,"αὐτοὶ (them) μᾶλλον (more-such) περισσότερον (to-more-abouted) ἐκήρυσσον. (they-were-heralding)
7:36. et praecepit illis ne cui dicerent quanto autem eis praecipiebat tanto magis plus praedicabantAnd he charged them that they should tell no man. But the more he charged them, so much the more a great deal did they publish it.
36. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it.
7:36. And he instructed them not to tell anyone. But as much as he instructed them, so much more did they preach about it.
7:36. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];
And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published:

36: И повелел им не сказывать никому. Но сколько Он ни запрещал им, они еще более разглашали.
7:36  καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον.
7:36. et praecepit illis ne cui dicerent quanto autem eis praecipiebat tanto magis plus praedicabant
And he charged them that they should tell no man. But the more he charged them, so much the more a great deal did they publish it.
7:36. And he instructed them not to tell anyone. But as much as he instructed them, so much more did they preach about it.
7:36. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Господь запрещает рассказывать о совершенном Им чуде, для того, чтобы не подать повода жителям Десятиградия постоянно искать Его именно как чудотворца. В Него должны были и здесь - конечно, со временем, - уверовать как в Мессию, вдуматься в Его учение, а не искать от Него только помощи в разных бедах и болезнях.
Adam Clarke: Commentary on the Bible - 1831
7:36: Tell no man - See on Mat 8:4 (note). This miracle is not mentioned by any other of the evangelists. Another proof that Mark did not abridge Matthew. For a practical review of the different important subjects of this chapter, see Matthew 15:1-39 (note), and particularly the observations at the end.
Albert Barnes: Notes on the Bible - 1834
7:36: Tell no man - Do not noise it abroad. He was not ambitious of being known, and he knew that if much was said of his cures, it would excite the jealousy of the Pharisees and endanger his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:36: Mar 1:44, Mar 1:45, Mar 3:12, Mar 5:43, Mar 8:26
John Gill
7:36 And he charged them,.... The man that had his hearing and speech restored to him, and those that brought him, and as many as were witnesses of the miracle:
that they should tell no man; of the cure that was wrought, being not desirous of the applause of men; and knowing it would bring upon him the envy of the Scribes and Pharisees; and be a means of putting the common people upon setting him up as a temporal king, such as they expected the Messiah would be:
but the more he charged them, so much the more a great deal they published it; or "spake of him", as the Ethiopic version reads it; for they looked upon his charge merely to proceed from modesty, and that made them the more forward to speak of his greatness and in his praise, to publish his mighty works, and spread the fame of his miracles far and near. So, such who have received the grace of God, are become acquainted with Christ, and have a real experience of divine things, cannot but speak of them; they are like new wine which hath no vent; and are ready to burst like new bottles; to forbear speaking is a pain, and weariness to them; nay, they think, should they hold their peace, the stones in the walls would cry out. Wherefore, partly for the glory of God, the magnifying of the riches of his grace, and the honour of Christ, and the blessed Spirit; and partly to show their own sense of things, the gratitude of their minds, and the thankfulness of their hearts, as well as for the use, comfort, edification, and instruction of others, they must speak, and cannot be silent, whatever restraints are laid upon them.
John Wesley
7:36 Them - The blind man and those that brought him.
Robert Jamieson, A. R. Fausset and David Brown
7:36 And he charged them that they should tell no man--Into this very region He had sent the man out of whom had been cast the legion of devils, to proclaim "what the Lord had done for him" (Mk 5:19). Now He will have them "tell no man." But in the former case there was no danger of obstructing His ministry by "blazing the matter" (Mk 1:45), as He Himself had left the region; whereas now He was sojourning in it.
but the more he charged them, so much the more a great deal they published it--They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.
7:377:37: եւ եւ՛ս քան զեւս զարմանային եւ ասէին. Զամենայն ինչ բարւո՛ք գործեաց սա, զի խլից՝ լսե՛լ տայ, եւ համերց խօսե՛լ[721]։[721] Ոմանք. Բարիոք գոր՛՛։
37 Եւ աւելի ու աւելի էին զարմանում եւ ասում. «Սա ամէն ինչ լաւ արեց, որովհետեւ խուլերին լսել է տալիս եւ համրերին՝ խօսել»:
37 Ու չափէ դուրս կը զարմանային ու կ’ըսէին. «Ամէն բաները աղէկ ըրաւ ասիկա, որ խուլերուն լսել կու տայ եւ համրերուն՝ խօսիլ»։
եւ եւս քան զեւս զարմանային եւ ասէին. Զամենայն ինչ բարւոք գործեաց սա, զի խլից լսել տայ եւ համերց խօսել:

7:37: եւ եւ՛ս քան զեւս զարմանային եւ ասէին. Զամենայն ինչ բարւո՛ք գործեաց սա, զի խլից՝ լսե՛լ տայ, եւ համերց խօսե՛լ[721]։
[721] Ոմանք. Բարիոք գոր՛՛։
37 Եւ աւելի ու աւելի էին զարմանում եւ ասում. «Սա ամէն ինչ լաւ արեց, որովհետեւ խուլերին լսել է տալիս եւ համրերին՝ խօսել»:
37 Ու չափէ դուրս կը զարմանային ու կ’ըսէին. «Ամէն բաները աղէկ ըրաւ ասիկա, որ խուլերուն լսել կու տայ եւ համրերուն՝ խօսիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:3737: И чрезвычайно дивились, и говорили: всё хорошо делает, --и глухих делает слышащими, и немых--говорящими.
7:37  καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες, καλῶς πάντα πεποίηκεν· καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ [τοὺς] ἀλάλους λαλεῖν.
7:37. καὶ (And) ὑπερπερισσῶς (unto-more-about-over) ἐξεπλήσσοντο (they-were-being-smitten-out) λέγοντες ( forthing ,"Καλῶς (Unto-seemly) πάντα ( to-all ) πεποίηκεν, (it-had-come-to-do-unto,"καὶ (and) τοὺς (to-the-ones) κωφοὺς ( to-blunted ) ποιεῖ (it-doeth-unto) ἀκούειν (to-hear) καὶ (and) ἀλάλους ( to-un-spoken ) λαλεῖν. (to-speak-unto)
7:37. et eo amplius admirabantur dicentes bene omnia fecit et surdos facit audire et mutos loquiAnd so much the more did they wonder, saying: He hath done all things well. He hath made both the deaf to hear and the dumb to speak.
37. And they were beyond measure astonished, saying, He hath done all things well: he maketh even the deaf to hear, and the dumb to speak.
7:37. And so much more did they wonder, saying: “He has done all things well. He has caused both the deaf to hear and the mute to speak.”
7:37. And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak:

37: И чрезвычайно дивились, и говорили: всё хорошо делает, --и глухих делает слышащими, и немых--говорящими.
7:37  καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες, καλῶς πάντα πεποίηκεν· καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ [τοὺς] ἀλάλους λαλεῖν.
7:37. et eo amplius admirabantur dicentes bene omnia fecit et surdos facit audire et mutos loqui
And so much the more did they wonder, saying: He hath done all things well. He hath made both the deaf to hear and the dumb to speak.
7:37. And so much more did they wonder, saying: “He has done all things well. He has caused both the deaf to hear and the mute to speak.”
7:37. And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
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
37: Все хорошо делает. Толпа народа, по-видимому, смотрит на Христа как на такого, чудотворца, который в состоянии восстановить первобытное райское блаженство человека (Быт I, 31).
Adam Clarke: Commentary on the Bible - 1831
7:37: He hath done all things well - This has been, and ever will be, true of every part of our Lord's conduct. In creation, providence, and redemption he hath done all things well. The wisest philosophers are agreed that, considering creation as a whole, it would be impossible to improve it. Every thing has been made in number, weight, and measure; there really is nothing deficient, nothing redundant; and the good of the creature seems evidently more consulted than the glory of the Creator. The creature's good is every where apparent; but to find out how the Creator is glorified by these works requires the eye of the philosopher. And as he has done all things well in creation, so has he in providence: here also every thing is in number, weight, measure, and time. As creation shows his majesty, so providence shows his bounty. He preserves every thing he has made; all depend upon him; and by him are all things supported. But how glorious does he appear in the work of redemption! How magnificent, ample, and adequate the provision made for the salvation of a lost world! Here, as in providence, is enough for all, a sufficiency for each, and an abundance for eternity. He loves every man, and hates nothing that he has made; nor can the God of all grace be less beneficent than the Creator and Preserver of the universe.
Albert Barnes: Notes on the Bible - 1834
7:37: Beyond measure - Exceedingly; very much. In the Greek, "Very abundantly."
He hath done all things well - All things in a remarkable manner; or, he has perfectly effected the cure of this deaf-mute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:37: were: Mar 1:27, Mar 2:12, Mar 4:41, Mar 5:42, Mar 6:51; Psa 139:14; Act 2:7-12, Act 3:10-13, Act 14:11
He hath: Gen 1:31; Luk 23:41
he maketh: Exo 4:10, Exo 4:11
John Gill
7:37 And were beyond measure astonished,.... The man that was cured, the men that brought him, and the whole multitude were exceedingly, beyond all expression, amazed at what was done, in this case, and many others; for there were other miracles also wrought at this time; see Mt 15:30. The grace of God, in opening the ears and heart of a sinner, and causing the tongue of the dumb to sing his praise, is very astonishing, to men and angels; to the persons themselves that partake of it; and to all the saints that hear of it; it is amazing that such grace should be bestowed at all; and it is more, that it should be communicated to such unworthy persons it is; as also that it should produce such effects it does; that it should make such a surprising change, and be attended with such blessed consequences:
saying, he hath done all things well; not by Beelzebub, the prince of devils, as said the Scribes and Pharisees; nor in any ostentatious manner, for the sake of the honour and applause of men, as they plainly saw; but for the good of mankind, and for the glory of God: and as all the miraculous works, which Christ did, were well done by him, so all other works of his: all that he did in eternity before the world was, he did well; what he did in the council and covenant of grace, in espousing the persons and cause of his people, and in all his federal transactions and suretyship engagements for them: he drew nigh to God on their account; he cheerfully agreed to what his Father proposed; he entered into a covenant with him, and took the care and charge of all his people, and of all promises and blessings of grace for them: and whatsoever he has done in time is well done; as his assumption of human nature; taking a nature, and not a person, this of a virgin, and an holy nature, though subject to sinless infirmities, and this in due and proper time; also his subjection to the law, moral, civil, and ceremonial, as it became him to fulfil all righteousness; and his preaching the Gospel, which he did with authority, and which he spake as never man did, and which he confirmed by his miracles; but especially the great work of redemption he came about, was well done by him: this he has thoroughly done; he has redeemed his people from the law, its curse, and condemnation; he has ransomed them out of the hands of Satan; he has saved them from all their sins; he has procured the remission of them, made reconciliation for them, and brought in an everlasting righteousness: he has done this work to the satisfaction of all parties; to the glory of all the divine perfections, of justice, as well as of grace and mercy; to the contentment and pleasure of all the divine persons; his Father, himself, and the blessed Spirit: and to the joy of angels and men: and all that he has done, or is now doing in heaven, as an advocate and intercessor, is done well; and we may be assured, that all that he will do hereafter, as the judge of quick and dead, will be done in like manner.
He maketh both the deaf to hear, and the dumb, or those that could not speak, at least without a great deal of difficulty,
to speak; an instance of both which there was in this single man's case.
Robert Jamieson, A. R. Fausset and David Brown
7:37 And were beyond measure astonished, saying, He hath done all things well--reminding us, says TRENCH, Of the words of the first creation (Gen 1:31, Septuagint), upon which we are thus not unsuitably thrown back, for Christ's work is in the truest sense "a new creation,"
he maketh both the deaf to hear and the dumb to speak--"and they glorified the God of Israel" (Mt 15:31). See on Mk 7:31.