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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ's miraculous feeding of four thousand with seven loaves and a few small fishes, ver. 1-9. II. His refusing to give the Pharisees a sign from heaven, ver. 10-13. III. His cautioning his disciples to take heed of the leaven of Pharisaism and Herodianism, ver. 14-21. IV. His giving of sight to a blind man at Bethsaida, ver. 22-26. V. Peter's confession of him, ver. 27-30. VI. The notice he gave his disciples of his own approaching sufferings (ver. 31-33), and the warning he gave them to prepare for sufferings likewise, ver. 34-38.
Adam Clarke: Commentary on the Bible - 1831
Four thousand persons fed with seven loaves and a few small fishes, Mar 8:1-8. Christ refuses to give any farther sign to the impertinent Pharisees, Mar 8:10-12. Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, Mar 8:13-21. He restores sight to a blind man, Mar 8:22-26. Asks his disciples what the public thought of him, Mar 8:27-30. Acknowledges himself to be the Christ, and that he must suffer, Mar 8:31-33. And shows that all his genuine disciples must take up their cross, suffer in his cause, and confess him before men, Mar 8:34-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 8:1, Christ feeds the people miraculously; Mar 8:10, refuses to give a sign to the Pharisees; Mar 8:14, admonishes his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod; Mar 8:22, gives a blind man his sight; Mar 8:27, acknowledges that he is the Christ who should suffer and rise again; Mar 8:34, and exhorts to patience in persecution for the profession of the gospel.
8:18:1: Յաւուրսն յայնոսիկ դարձեալ ժողովուրդ բազում էր, եւ ինչ՝ ո՛չ ունէին ուտել. կոչեա՛ց զաշակերտսն իւր՝ եւ ասէ ցնոսա.
1 Այդ օրերին ժողովուրդը դարձեալ շատ էր, եւ ուտելու բան չունէին: Յիսուս կանչեց իր աշակերտներին եւ ասաց նրանց
8 Այն օրերը ժողովուրդը խիստ շատ ըլլալով եւ ուտելու բան մը չունենալով, Յիսուս իրեն կանչեց իր աշակերտները ու ըսաւ անոնց.
Յաւուրսն յայնոսիկ դարձեալ ժողովուրդ բազում էր, եւ ինչ ոչ ունէին ուտել. կոչեաց զաշակերտսն իւր եւ ասէ ցնոսա:

8:1: Յաւուրսն յայնոսիկ դարձեալ ժողովուրդ բազում էր, եւ ինչ՝ ո՛չ ունէին ուտել. կոչեա՛ց զաշակերտսն իւր՝ եւ ասէ ցնոսա.
1 Այդ օրերին ժողովուրդը դարձեալ շատ էր, եւ ուտելու բան չունէին: Յիսուս կանչեց իր աշակերտներին եւ ասաց նրանց
8 Այն օրերը ժողովուրդը խիստ շատ ըլլալով եւ ուտելու բան մը չունենալով, Յիսուս իրեն կանչեց իր աշակերտները ու ըսաւ անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
8:11: В те дни, когда собралось весьма много народа и нечего было им есть, Иисус, призвав учеников Своих, сказал им:
8:1  ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς,
8:1. Ἐν (In) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις (unto-days) πάλιν (unto-furthered) πολλοῦ (of-much) ὄχλου (of-a-crowd) ὄντος (of-being) καὶ (and) μὴ (lest) ἐχόντων ( of-holding ) τί (to-what-one) φάγωσιν, (they-might-have-had-devoured," προσκαλεσάμενος ( having-called-toward-unto ) τοὺς (to-the-ones) μαθητὰς (to-learners) λέγει (it-fortheth) αὐτοῖς (unto-them,"
8:1. in illis diebus iterum cum turba multa esset nec haberent quod manducarent convocatis discipulis ait illisIn those days again, when there was great multitude and they had nothing to eat; calling his disciples together, he saith to them:
1. In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto them,
8:1. In those days, again, when there was a great crowd, and they did not have anything to eat, calling together his disciples, he said to them:
8:1. In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,
In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them:

1: В те дни, когда собралось весьма много народа и нечего было им есть, Иисус, призвав учеников Своих, сказал им:
8:1  ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς,
8:1. in illis diebus iterum cum turba multa esset nec haberent quod manducarent convocatis discipulis ait illis
In those days again, when there was great multitude and they had nothing to eat; calling his disciples together, he saith to them:
8:1. In those days, again, when there was a great crowd, and they did not have anything to eat, calling together his disciples, he said to them:
8:1. In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,
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
1-9 О чуде насыщения 4-х тыс. см. в объясн. Ев. Мф XV, 32-39. Ев. Марк прибавляет только, что Господь обратил внимание на некоторых, пришедших к Нему издалека (ст. 3) и, следовательно, не имевших поблизости знакомых, у кого бы они могли добыть хлеба. Этим ев. характеризует особую попечительность Христа о людях. - В отличие от Матфея, который упоминает о хлебе и рыбах вместе, ев. Марк о том и другом упоминает в отдельности. Еще. По Матфею, Христос благословляет хлебы и рыб, а по Марку - над хлебом произносит благодарение (eucaristhsaV), а над рыбами - благословение (euloghsaV).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand: and he sent them away.

We had the story of a miracle very like this before, in this gospel (ch. vi. 35), and of this same miracle (Matt. xv. 32), and here is little or no addition or alternation as to the circumstances. Yet observe,

1. That our Lord Jesus was greatly followed; The multitude was very great (v. 1); notwithstanding the wicked arts of the scribes and Pharisees to blemish him, and to blast his interest, the common people, who had more honesty, and therefore more true wisdom, than their leaders, kept up their high thoughts of him. We may suppose that this multitude were generally of the meaner sort of people, with such Christ conversed, and was familiar; for thus he humbled himself, and made himself of no reputation, and thus encouraged the meanest to come to him for life and grace.

2. Those that followed him, underwent a great deal of difficulty in following him; They were with him three days, and had nothing to eat, that was hard service. Never let the Pharisee say, that Christ's disciples fast not. There were those, probably, that brought some food with them from home; but by this time it was all spent, and they had a great way home; and yet they continued with Christ, and did not speak of leaving him till he spoke of dismissing them. Note, True zeal makes nothing of hardships in the way of duty. They that have a full feast for their souls may be content with slender provision for their bodies. It was an old saying among the Puritans, Grown bread and the gospel are good fare.

3. As Christ has a compassion for all that are in wants and straits, so he has a special concern for those that are reduced to straits by their zeal and diligence in attending on him. Christ said, I have compassion on the multitude. Whom the proud Pharisees looked upon with disdain, the humble Jesus looked upon with pity and tenderness; and thus must we honour all men. But that which he chiefly considers, is, They have been with me three days, and have nothing to eat. Whatever losses we sustain, or hardships we go through, for Christ's sake, and in love to him, he will take care that they shall be made up to us one way or other. They that seek the Lord, shall not long want any good thing, Ps. xxxiv. 10. Observe with what sympathy Christ saith (v. 3), If I send them away fasting to their own houses, they will faint by the way, for hunger. Christ knows and considers our frame; and he is for the body, if we glorify him, verily we shall be fed. He considered that many of them came from afar, and had a great way home. When we see multitudes attending upon the word preached, it is comfortable to think that Christ knows whence they all come, though we do not. I know thy works, and where thou dwellest, Rev. ii. 13. Christ would by no means have them go home fasting, for it is not his manner to send those empty way from him, that in a right manner attend on him.

4. The doubts of Christians are sometimes made to work for the magnifying of the power of Christ. The disciples could not imagine whence so many men should be satisfied with bread here in the wilderness, v. 4. That therefore must needs be wonderful, and appear so much the more so, which the disciples looked upon as impossible.

5. Christ's time to act for the relief of his people, is, when things are brought to the last extremity; when they were ready to faint, Christ provided for them. That he might not invite them to follow him for the loaves, he did not supply them but when they were utterly reduced, and then he sent them away.

6. The bounty of Christ is inexhaustible, and, to evidence that, Christ repeated this miracle, to show that he is still the same for the succour and supply of his people that attend upon him. His favours are renewed, as our wants and necessities are. In the former miracle, Christ used all the bread he had, which was five loaves, and fed all the guests he had, which were five thousand, and so he did now; though he might have said, "If five loaves would feed five thousand, four may feed four thousand;" he took all the seven loaves, and fed with them the four thousand; for he would teach us to take things as they are, and accommodate ourselves to them; to use what we have, and make the best of that which is. Here it was, as in the dispensing of manna, He that gathered much had nothing over, and he that gathered little had no lack.

7. In our Father's house, in our Master's house, there is bread enough, and to spare; there is a fulness in Christ, which he communicates to all that passes through his hands; so that from it we receive, and grace for grace, John i. 16. Those need not fear wanting, that have Christ to live upon.

8. It is good for those that follow Christ, to keep together; these followers of Christ continued in a body, four thousand of them together, and Christ fed them all. Christ's sheep must abide by the flock, and go forth by their footsteps, and verily they shall be fed.
Adam Clarke: Commentary on the Bible - 1831
8:1: The multitude being very great - Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Ethiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See Mar 6:34, etc.
Albert Barnes: Notes on the Bible - 1834
8:1
In those days - While in the wilderness, where he had cured the deaf-mute man.
Having nothing to eat - Having come unprovided, or having consumed what they had brought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: Mat 15:32-39
John Gill
8:1 In those days,.... The Ethiopic version reads, on that day; as if it was on the same day that the deaf man was healed; and so it might be; and on the third day from Christ's coming into those parts; and so is very properly expressed, "in those days"; see Mk 7:31, compared with the following verse:
the multitude being very great: for the number of men that ate, when the following miracle was wrought, were about four thousand; see Mk 8:9. The Vulgate Latin, Arabic, and Ethiopic versions add, "again"; referring to the former miracle of the five thousand, who were fed with five loaves, and two fishes, Mk 6:44.
And having nothing to eat; what they might have brought with them being expended, and they in a desert, where nothing was to be had, nor bought for money:
Jesus called his disciples to him, and saith unto them; See Gill on Mt 15:32.
John Wesley
8:1 Mt 15:32.
Robert Jamieson, A. R. Fausset and David Brown
8:1 FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26)
In those days the multitude being very great, &c.
8:28:2: Գթա՛մ ես ՚ի վերայ ժողովրդեանդ. զի արդ՝ երե՛ք աւուրք են՝ մինչ առ ի՛ս են, եւ ո՛չ ունին զինչ ուտիցեն[722]. [722] Ոմանք. Են՝ զի կան առ իս։
2 «Սիրտս ցաւում է այս ժողովրդի համար, որովհետեւ արդէն երեք օր է, որ ինձ մօտ են. եւ բան չունեն, որ ուտեն
2 «Կը խղճամ այդ ժողովուրդին վրայ, վասն զի հիմա երեք օր է, որ իմ քովս են եւ բան մը չունին ուտելու։
Գթամ ես ի վերայ ժողովրդեանդ, զի արդ երեք աւուրք են մինչ առ իս են, եւ ոչ ունին զինչ ուտիցեն:

8:2: Գթա՛մ ես ՚ի վերայ ժողովրդեանդ. զի արդ՝ երե՛ք աւուրք են՝ մինչ առ ի՛ս են, եւ ո՛չ ունին զինչ ուտիցեն[722].
[722] Ոմանք. Են՝ զի կան առ իս։
2 «Սիրտս ցաւում է այս ժողովրդի համար, որովհետեւ արդէն երեք օր է, որ ինձ մօտ են. եւ բան չունեն, որ ուտեն
2 «Կը խղճամ այդ ժողովուրդին վրայ, վասն զի հիմա երեք օր է, որ իմ քովս են եւ բան մը չունին ուտելու։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: жаль Мне народа, что уже три дня находятся при Мне, и нечего им есть.
8:2  σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν·
8:2. Σπλαγχνίζομαι (I-be-boweled-to) ἐπὶ (upon) τὸν (to-the-one) ὄχλον (to-a-crowd) ὅτι (to-which-a-one) ἤδη (which-then) ἡμέραι (days) τρεῖς ( three ) προσμένουσίν (they-stay-toward) μοι (unto-me) καὶ (and) οὐκ (not) ἔχουσιν (they-hold) τί (to-what-one) φάγωσιν: (they-might-have-had-devoured)
8:2. misereor super turba quia ecce iam triduo sustinent me nec habent quod manducentI have compassion on the multitude, for behold they have now been with me three days and have nothing to eat.
2. I have compassion on the multitude, because they continue with me now three days, and have nothing to eat:
8:2. “I have compassion for the multitude, because, behold, they have persevered with me now for three days, and they do not have anything to eat.
8:2. I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:
I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:

2: жаль Мне народа, что уже три дня находятся при Мне, и нечего им есть.
8:2  σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν·
8:2. misereor super turba quia ecce iam triduo sustinent me nec habent quod manducent
I have compassion on the multitude, for behold they have now been with me three days and have nothing to eat.
8:2. “I have compassion for the multitude, because, behold, they have persevered with me now for three days, and they do not have anything to eat.
8:2. I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:2: Having nothing to eat - If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply.
Albert Barnes: Notes on the Bible - 1834
8:2
I have compassions - I pity their condition. I am disposed to relieve them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: compassion: Mar 1:41, Mar 5:19, Mar 6:34, Mar 9:22; Psa 103:13, Psa 145:8, Psa 145:15; Mic 7:19; Mat 9:36, Mat 14:14; Mat 20:34; Luk 7:13, Luk 15:20; Heb 2:17, Heb 4:15, Heb 5:2
and have: Mat 4:2-4, Mat 6:32, Mat 6:33; Joh 4:6-8, Joh 4:30-34
John Gill
8:2 I have compassion on the multitude,.... Christ is a compassionate Saviour both of the bodies and souls of men: he had compassion on the souls of this multitude, and therefore had been teaching them sound doctrine and he had compassion on the bodies of many of them, and had healed them of their diseases; and his bowels yearned towards them all;
because, says he,
they have now been with me three days, and have nothing to eat; for if they brought any food with them, it was all spent, and they were in a wilderness, where nothing was to be got; where they had no house to go into, nor bed to lie upon, and no provisions to be bought; and in this case they had been two nights and three days; which showed great affection and zeal in these people, and a close attachment to Christ, in exposing themselves to all these difficulties and hardships, which they seemed to bear with much patience and unconcernedness. The Vulgate Latin, Syriac, Persic, and Ethiopic versions prefix the word "behold" to this clause, as expressing admiration at their stay with him so long in such a place.
Robert Jamieson, A. R. Fausset and David Brown
8:2 I have compassion on the multitude--an expression of that deep emotion in the Redeemer's heart which always preceded some remarkable interposition for relief. (See Mt 14:14; Mt 20:34; Mk 1:41; Lk 7:13; also Mt 9:36, before the mission of the Twelve; compare Judg 2:18; Judg 10:16).
because they have now been with me--in constant attendance.
three days, and have nothing to eat:
8:38:3: եւ եթէ արձակեմ զդոսա նօթիս ՚ի տունս իւրեանց, նքթիցե՛ն ՚ի ճանապարհի. զի ոմանք ՚ի դոցանէ ՚ի հեռաստանէ՛ եկեալ են։
3 Եթէ նրանց իրենց տներն արձակեմ քաղցած, ճանապարհին ուշագնաց կը լինեն, որովհետեւ նրանցից ոմանք հեռուներից են եկել»
3 Եթէ ատոնք անօթի ղրկեմ իրենց տուները, ճամբուն մէջ պիտի մարին, վասն զի ատոնցմէ ոմանք հեռու տեղէ եկած են»։
եւ եթէ արձակեմ զդոսա նօթիս ի տունս իւրեանց, նքթիցեն ի ճանապարհի. զի ոմանք ի դոցանէ ի հեռաստանէ եկեալ են:

8:3: եւ եթէ արձակեմ զդոսա նօթիս ՚ի տունս իւրեանց, նքթիցե՛ն ՚ի ճանապարհի. զի ոմանք ՚ի դոցանէ ՚ի հեռաստանէ՛ եկեալ են։
3 Եթէ նրանց իրենց տներն արձակեմ քաղցած, ճանապարհին ուշագնաց կը լինեն, որովհետեւ նրանցից ոմանք հեռուներից են եկել»
3 Եթէ ատոնք անօթի ղրկեմ իրենց տուները, ճամբուն մէջ պիտի մարին, վասն զի ատոնցմէ ոմանք հեռու տեղէ եկած են»։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Если неевшими отпущу их в домы их, ослабеют в дороге, ибо некоторые из них пришли издалека.
8:3  καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῶ· καί τινες αὐτῶν ἀπὸ μακρόθεν ἥκασιν.
8:3. καὶ (and) ἐὰν (if-ever) ἀπολύσω (I-might-have-loosed-off) αὐτοὺς (to-them) νήστεις ( to-non-ate ) εἰς (into) οἶκον (to-a-house) αὐτῶν, (of-them,"ἐκλυθήσονται (they-shall-be-loosed-out) ἐν (in) τῇ (unto-the-one) ὁδῷ: (unto-a-way,"καί (and) τινες (ones) αὐτῶν (of-them) ἀπὸ (off) μακρόθεν (from-long) εἰσίν. (they-be)
8:3. et si dimisero eos ieiunos in domum suam deficient in via quidam enim ex eis de longe veneruntAnd if I shall send them away fasting to their home, they will faint in the way: for some of them came from afar off.
3. and if I send them away fasting to their home, they will faint in the way; and some of them are come from far.
8:3. And if I were to send them away fasting to their home, they might faint on the way.” For some of them came from far away.
8:3. And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.
And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far:

3: Если неевшими отпущу их в домы их, ослабеют в дороге, ибо некоторые из них пришли издалека.
8:3  καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῶ· καί τινες αὐτῶν ἀπὸ μακρόθεν ἥκασιν.
8:3. et si dimisero eos ieiunos in domum suam deficient in via quidam enim ex eis de longe venerunt
And if I shall send them away fasting to their home, they will faint in the way: for some of them came from afar off.
8:3. And if I were to send them away fasting to their home, they might faint on the way.” For some of them came from far away.
8:3. And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:3: For divers of them came from far - And they could not possibly reach their respective homes without perishing, unless they got food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: Jdg 8:4-6; Sa1 14:28-31, Sa1 30:10-12; Isa 40:31
Geneva 1599
8:3 And if I send them away fasting to their own houses, they will (a) faint by the way: for divers of them came from far.
(a) Literally, "they will fall apart", or "be dissolved", for when men faint they tear their muscles.
John Gill
8:3 And if I send them away fasting to their own houses,.... Greek, "to their own house", or home; but all the Oriental versions render it as we do, in the plural, "their own houses", or habitations; and it seems from hence that they were now tasting, and at least had had no food all that day, whatever they might have the day before, which it not certain.
They will faint by the way; for want of food their strength will be exhausted, their animal spirits will fail, their nerves will be loosened, they will not be able to perform their journey, or get to the end of it:
for divers of them came from far; perhaps some had followed him from the coasts of Tyre and Sidon, from whence he came last; and others from Decapolis, through the midst of the borders of which he passed hither; and others from different parts, who had heard of his coming; See Gill on Mt 15:32.
Robert Jamieson, A. R. Fausset and David Brown
8:3 And if I send them away fasting to their own houses, they will faint by the way--In their eagerness they seem not to have thought of the need of provisions for such a length of time; but the Lord thought of it. In Matthew (Mt 15:32) it is, "I will not send them away fasting"--or rather, "To send them away fasting I am unwilling."
8:48:4: Պատասխանի ետուն նմա աշակերտքն նորա. Ուստի՞ կարես յագեցուցանել զդոսա հացիւ յանապատի աստ։
4 Աշակերտները նրան պատասխանեցին եւ ասացին. «Որտեղի՞ց կարող ես նրանց հացով կշտացնել այս ամայի վայրում»
4 Իր աշակերտները պատասխան տուին իրեն. «Այս անապատին մէջ ուրկէ՞ կրնայ մէկը հացով կշտացնել ատոնք»։
Պատասխանի ետուն նմա աշակերտքն նորա. Ուստի՞ [29]կարես յագեցուցանել զդոսա հացիւ յանապատի աստ:

8:4: Պատասխանի ետուն նմա աշակերտքն նորա. Ուստի՞ կարես յագեցուցանել զդոսա հացիւ յանապատի աստ։
4 Աշակերտները նրան պատասխանեցին եւ ասացին. «Որտեղի՞ց կարող ես նրանց հացով կշտացնել այս ամայի վայրում»
4 Իր աշակերտները պատասխան տուին իրեն. «Այս անապատին մէջ ուրկէ՞ կրնայ մէկը հացով կշտացնել ատոնք»։
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8:44: Ученики Его отвечали Ему: откуда мог бы кто [взять] здесь в пустыне хлебов, чтобы накормить их?
8:4  καὶ ἀπεκρίθησαν αὐτῶ οἱ μαθηταὶ αὐτοῦ ὅτι πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ᾽ ἐρημίας;
8:4. καὶ (And) ἀπεκρίθησαν (they-were-separated-off) αὐτῷ (unto-it) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) ὅτι (to-which-a-one,"Πόθεν (Whither-from) τούτους (to-the-ones-these) δυνήσεταί ( it-shall-able ,"τις (a-one,"ὧδε (unto-which-moreover) χορτάσαι (to-have-victualaged-to) ἄρτων (of-loaves) ἐπ' (upon) ἐρημίας; (of-a-solituding-unto?"
8:4. et responderunt ei discipuli sui unde istos poterit quis hic saturare panibus in solitudineAnd his disciples answered him: From whence can any one fill them here with bread in the wilderness?
4. And his disciples answered him, Whence shall one be able to fill these men with bread here in a desert place?
8:4. And his disciples answered him, “From where would anyone be able to obtain enough bread for them in the wilderness?”
8:4. And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?
And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness:

4: Ученики Его отвечали Ему: откуда мог бы кто [взять] здесь в пустыне хлебов, чтобы накормить их?
8:4  καὶ ἀπεκρίθησαν αὐτῶ οἱ μαθηταὶ αὐτοῦ ὅτι πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ᾽ ἐρημίας;
8:4. et responderunt ei discipuli sui unde istos poterit quis hic saturare panibus in solitudine
And his disciples answered him: From whence can any one fill them here with bread in the wilderness?
8:4. And his disciples answered him, “From where would anyone be able to obtain enough bread for them in the wilderness?”
8:4. And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: etc. - See on Mat 14:14 (note); Mat 15:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: From: Mar 6:36, Mar 6:37, Mar 6:52; Num 11:21-23; Kg2 4:42-44, Kg2 7:2; Psa 78:19, Psa 78:20; Mat 15:33; Joh 6:7-9
John Gill
8:4 And his disciples answered him,.... The Syriac version renders it, "say unto him"; and the Persic and Ethiopic, "said unto him"; forgetting the late miracle of feeding five thousand with five loaves and two fishes, when they had now a less number, and more provisions:
from whence can a man satisfy these men with bread here in the wilderness? from what place, and by what ways and means can it be thought, that such a quantity of bread can be got at any rate in a desert, as to satisfy so large a number of hungry men? See Gill on Mt 15:33.
Robert Jamieson, A. R. Fausset and David Brown
8:4 From whence can a man satisfy these men with bread here in the wilderness?--Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.
8:58:5: Եւ հարցանէր զնոսա. Քանի՞ նկանակ հաց ունիք։ Եւ նոքա ասեն. Եւթն[723]։ [723] Ոմանք. Եւ հարցանէր ցնոսա. Քանի նկանակ հացի ունիք։
5 Եւ նա հարցրեց նրանց. «Քանի՞ նկանակ հաց ունէք»: Եւ նրանք ասացին՝ եօթը
5 Յիսուս հարցուց անոնց. «Քանի՞ նկանակ ունիք»։ Անոնք ըսին. «Եօթը»
Եւ հարցանէր զնոսա. Քանի՞ նկանակ հաց ունիք: Եւ նոքա ասեն. Եւթն:

8:5: Եւ հարցանէր զնոսա. Քանի՞ նկանակ հաց ունիք։ Եւ նոքա ասեն. Եւթն[723]։
[723] Ոմանք. Եւ հարցանէր ցնոսա. Քանի նկանակ հացի ունիք։
5 Եւ նա հարցրեց նրանց. «Քանի՞ նկանակ հաց ունէք»: Եւ նրանք ասացին՝ եօթը
5 Յիսուս հարցուց անոնց. «Քանի՞ նկանակ ունիք»։ Անոնք ըսին. «Եօթը»
zohrab-1805▾ eastern-1994▾ western am▾
8:55: И спросил их: сколько у вас хлебов? Они сказали: семь.
8:5  καὶ ἠρώτα αὐτούς, πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν, ἑπτά.
8:5. καὶ (And) ἠρώτα (it-was-entreating-unto) αὐτούς (to-them," Πόσους ( To-whither-which ) ἔχετε (ye-hold) ἄρτους; (to-loaves?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Ἑπτά. (To-seven)
8:5. et interrogavit eos quot panes habetis qui dixerunt septemAnd he asked them: How many loaves have ye? Who said: Seven.
5. And he asked them, How many loaves have ye? And they said, Seven.
8:5. And he questioned them, “How many loaves do you have?” And they said, “Seven.”
8:5. And he asked them, How many loaves have ye? And they said, Seven.
And he asked them, How many loaves have ye? And they said, Seven:

5: И спросил их: сколько у вас хлебов? Они сказали: семь.
8:5  καὶ ἠρώτα αὐτούς, πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν, ἑπτά.
8:5. et interrogavit eos quot panes habetis qui dixerunt septem
And he asked them: How many loaves have ye? Who said: Seven.
8:5. And he questioned them, “How many loaves do you have?” And they said, “Seven.”
8:5. And he asked them, How many loaves have ye? And they said, Seven.
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
8:5: How: Mar 6:38; Mat 14:15-17, Mat 15:34; Luk 9:13
John Gill
8:5 And he asked them, how many loaves have ye?.... See Gill on Mt 15:34;
and they said, seven. Matthew adds, "and a few little fishes", which are here afterwards mentioned.
Robert Jamieson, A. R. Fausset and David Brown
8:5 And he asked them, How many loaves have ye? And they said, Seven--It was important in this case, as in the former, that the precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles appear.
8:68:6: Եւ հրամայեաց ժողովրդեանն բազմե՛լ ՚ի վերայ երկրի. եւ առեալ զեւթն նկանակն՝ գոհացա՛ւ՝ եբե՛կ, եւ տայր ցաշակերտսն զի արկցե՛ն. եւ արկին առաջի ժողովրդեանն[724]։ [724] Ոսկան. Զեօթն նկանակս։
6 Եւ նա հրամայեց ժողովրդին նստել գետնի վրայ. եւ վերցնելով եօթը նկանակները՝ գոհութիւն յայտնեց Աստծուն, կտրեց եւ տուեց աշակերտներին, որ դնեն ժողովրդի առաջ. եւ նրանք հացը ժողովրդի առաջ դրեցին
6 Հրաման ըրաւ ժողովուրդին՝ որ գետնին վրայ նստին։ Առաւ եօթը նկանակը, գոհացաւ եւ կտրեց ու տուաւ աշակերտներուն, որպէս զի ժողովուրդին առջեւ դնեն եւ դրին։
Եւ հրամայեաց ժողովրդեանն բազմել ի վերայ երկրի. եւ առեալ զեւթն նկանակն` գոհացաւ, եբեկ եւ տայր ցաշակերտսն զի արկցեն. եւ արկին առաջի ժողովրդեանն:

8:6: Եւ հրամայեաց ժողովրդեանն բազմե՛լ ՚ի վերայ երկրի. եւ առեալ զեւթն նկանակն՝ գոհացա՛ւ՝ եբե՛կ, եւ տայր ցաշակերտսն զի արկցե՛ն. եւ արկին առաջի ժողովրդեանն[724]։
[724] Ոսկան. Զեօթն նկանակս։
6 Եւ նա հրամայեց ժողովրդին նստել գետնի վրայ. եւ վերցնելով եօթը նկանակները՝ գոհութիւն յայտնեց Աստծուն, կտրեց եւ տուեց աշակերտներին, որ դնեն ժողովրդի առաջ. եւ նրանք հացը ժողովրդի առաջ դրեցին
6 Հրաման ըրաւ ժողովուրդին՝ որ գետնին վրայ նստին։ Առաւ եօթը նկանակը, գոհացաւ եւ կտրեց ու տուաւ աշակերտներուն, որպէս զի ժողովուրդին առջեւ դնեն եւ դրին։
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8:66: Тогда велел народу возлечь на землю; и, взяв семь хлебов и воздав благодарение, преломил и дал ученикам Своим, чтобы они раздали; и они раздали народу.
8:6  καὶ παραγγέλλει τῶ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῶ ὄχλῳ.
8:6. καὶ (And) παραγγέλλει (it-messageth-beside) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) ἀναπεσεῖν (to-have-had-fallen-up) ἐπὶ (upon) τῆς (of-the-one) γῆς: (of-a-soil) καὶ (and) λαβὼν (having-had-taken) τοὺς (to-the-ones) ἑπτὰ (to-seven) ἄρτους (to-loaves,"εὐχαριστήσας (having-goodly-granted-unto,"ἔκλασεν (it-broke) καὶ (and) ἐδίδου (it-was-giving) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) ἵνα (so) παρατιθῶσιν (they-might-place-beside,"καὶ (and) παρέθηκαν (they-placed-beside) τῷ (unto-the-one) ὄχλῳ. (unto-a-crowd)
8:6. et praecepit turbae discumbere supra terram et accipiens septem panes gratias agens fregit et dabat discipulis suis ut adponerent et adposuerunt turbaeAnd he commanded the people to sit down on the ground. And taking the seven loaves, giving thanks, he broke and gave to his disciples for to set before them. And they set them before the people.
6. And he commandeth the multitude to sit down on the ground: and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the multitude.
8:6. And he instructed the crowd to sit down to eat on the ground. And taking the seven loaves, giving thanks, he broke and gave it to his disciples in order to place before them. And they placed these before the crowd.
8:6. And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.
And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people:

6: Тогда велел народу возлечь на землю; и, взяв семь хлебов и воздав благодарение, преломил и дал ученикам Своим, чтобы они раздали; и они раздали народу.
8:6  καὶ παραγγέλλει τῶ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῶ ὄχλῳ.
8:6. et praecepit turbae discumbere supra terram et accipiens septem panes gratias agens fregit et dabat discipulis suis ut adponerent et adposuerunt turbae
And he commanded the people to sit down on the ground. And taking the seven loaves, giving thanks, he broke and gave to his disciples for to set before them. And they set them before the people.
8:6. And he instructed the crowd to sit down to eat on the ground. And taking the seven loaves, giving thanks, he broke and gave it to his disciples in order to place before them. And they placed these before the crowd.
8:6. And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: to sit: Mar 6:39, Mar 6:40; Mat 14:18, Mat 14:19, Mat 15:35, Mat 15:36; Luk 9:14, Luk 9:15, Luk 12:37; Joh 2:5, Joh 6:10
gave thanks: Mar 6:41-44; Sa1 9:13; Mat 15:36, Mat 26:26; Luk 24:30; Joh 6:11, Joh 6:23; Rom 14:6; Co1 10:30, Co1 10:31; Col 3:17; Ti1 4:3-5
John Gill
8:6 And he commanded the people to sit down on the ground,.... See Gill on Mt 15:35;
and he took the seven loaves, and gave thanks, and brake them; See Gill on Mt 15:36;
and gave to his disciples to set before them, the multitude,
and they did set them before the people; in which they were obedient to their Lord's commands, though they were so forgetful, unbelieving, and stupid.
8:78:7: Եւ ձկունս՝ սակա՛ւ ունէին. եւ զա՛յն եւս օրհնեաց, եւ հրամայեաց արկանել[725]։ [725] Ոմանք. Եւ ձկունս սակաւս ու՛՛։
7 Եւ քիչ թուով ձկներ էլ ունէին. եւ նա այդ եւս օրհնեց ու հրամայեց նրանց առաջ դնել
7 Քանի մը մանր ձուկեր ալ ունէին։ Օրհնեց ու ըսաւ որ զանոնք ալ դնեն անոնց առջեւ։
Եւ ձկունս սակաւ ունէին, եւ զայն եւս օրհնեաց եւ հրամայեաց արկանել:

8:7: Եւ ձկունս՝ սակա՛ւ ունէին. եւ զա՛յն եւս օրհնեաց, եւ հրամայեաց արկանել[725]։
[725] Ոմանք. Եւ ձկունս սակաւս ու՛՛։
7 Եւ քիչ թուով ձկներ էլ ունէին. եւ նա այդ եւս օրհնեց ու հրամայեց նրանց առաջ դնել
7 Քանի մը մանր ձուկեր ալ ունէին։ Օրհնեց ու ըսաւ որ զանոնք ալ դնեն անոնց առջեւ։
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8:77: Было у них и немного рыбок: благословив, Он велел раздать и их.
8:7  καὶ εἶχον ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι.
8:7. καὶ (And) εἶχαν (they-were-holding) ἰχθύδια (to-fishlets) ὀλίγα : ( to-little ,"καὶ (and) εὐλογήσας (having-goodly-fortheed-unto) αὐτὰ (to-them,"εἶπεν (it-had-said) καὶ (and) ταῦτα (to-the-ones-these) παρατιθέναι. (to-place-beside)
8:7. et habebant pisciculos paucos et ipsos benedixit et iussit adponiAnd they had a few little fishes: and he blessed them and commanded them to be set before them.
7. And they had a few small fishes: and having blessed them, he commanded to set these also before them.
8:7. And they had a few small fish. And he blessed them, and he ordered them to be placed before them.
8:7. And they had a few small fishes: and he blessed, and commanded to set them also before [them].
And they had a few small fishes: and he blessed, and commanded to set them also before:

7: Было у них и немного рыбок: благословив, Он велел раздать и их.
8:7  καὶ εἶχον ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι.
8:7. et habebant pisciculos paucos et ipsos benedixit et iussit adponi
And they had a few little fishes: and he blessed them and commanded them to be set before them.
8:7. And they had a few small fish. And he blessed them, and he ordered them to be placed before them.
8:7. And they had a few small fishes: and he blessed, and commanded to set them also before [them].
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Adam Clarke: Commentary on the Bible - 1831
8:7: And they had a few small fishes - This is not noticed in the parallel place, Mat 15:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: fishes: Luk 24:41, Luk 24:42; Joh 21:5, Joh 21:8, Joh 21:9
he blessed: Luk 6:41; Mat 14:19
John Gill
8:7 And they had a few small fishes,.... Which they also acquainted Christ with, and brought out unto him:
and he blessed, and commanded to set them also before them. It looks, by this account, as if the fishes were blessed, and brake, and distributed separately, alter the blessing, breaking, and distribution of the bread; and so the Syriac version renders it, "upon whom also he blessed"; and the Persic thus, "and he also blessed the fishes"; but, according to Matthew they were both blessed, and brake, and distributed together, as it is highly reasonable to suppose they were both ate together; See Gill on Mt 15:36.
8:88:8: Կերան եւ յագեցա՛ն, եւ բարձին զնշխարս կոտորոցն՝ եւթն զամբիղ։
8 Կերան եւ կշտացան եւ եօթը զամբիւղ աւելացած կտորտանքներ վերցրին
8 Կերան ու կշտացան ու աւելցած կտորուանքը վերցուցին եօթը զամբիւղ։
Կերան եւ յագեցան. եւ բարձին զնշխարս կոտորոցն եւթն զամբիղ:

8:8: Կերան եւ յագեցա՛ն, եւ բարձին զնշխարս կոտորոցն՝ եւթն զամբիղ։
8 Կերան եւ կշտացան եւ եօթը զամբիւղ աւելացած կտորտանքներ վերցրին
8 Կերան ու կշտացան ու աւելցած կտորուանքը վերցուցին եօթը զամբիւղ։
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8:88: И ели, и насытились; и набрали оставшихся кусков семь корзин.
8:8  καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σπυρίδας.
8:8. καὶ (And) ἔφαγον (they-had-devoured) καὶ (and) ἐχορτάσθησαν, (they-were-victualaged-to,"καὶ (and) ἦραν (they-lifted) περισσεύματα (to-aboutings-of-to) κλασμάτων (of-breakings-to) ἑπτὰ (to-seven) σφυρίδας. (to-coilings)
8:8. et manducaverunt et saturati sunt et sustulerunt quod superaverat de fragmentis septem sportasAnd they did eat and were filled: and they took up that which was left of the fragments, seven baskets.
8. And they did eat, and were filled: and they took up, of broken pieces that remained over, seven baskets.
8:8. And they ate and were satisfied. And they took up what had been leftover from the fragments: seven baskets.
8:8. So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.
So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets:

8: И ели, и насытились; и набрали оставшихся кусков семь корзин.
8:8  καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σπυρίδας.
8:8. et manducaverunt et saturati sunt et sustulerunt quod superaverat de fragmentis septem sportas
And they did eat and were filled: and they took up that which was left of the fragments, seven baskets.
8:8. And they ate and were satisfied. And they took up what had been leftover from the fragments: seven baskets.
8:8. So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: and were: This was another incontestable miracle - four thousand men, besides women and children (Mat 15:28), fed with seven loaves (or rather cakes) and a few small fishes! Here there must have been a manifest creation of substance - for, they all ate, and were filled. Mar 8:19, Mar 8:20; Psa 107:8, Psa 107:9, Psa 145:16; Mat 16:10; Luk 1:53; Joh 6:11-13, Joh 6:27, Joh 6:32-35, Joh 6:47-58; Rev 7:16, Rev 7:17
they took: Kg1 17:14-16; Kg2 4:2-7, Kg2 4:42-44
John Gill
8:8 So they did eat, and were filled,.... Christ and his disciples, and the whole multitude: they not only had some, but they had all enough, a full meal. It was surprising that it could be divided so, is that every one should have a bit; but that they should all be satisfied to the full, is amazing:
and they took up of the broken meat that was left seven baskets; as many as there were loaves; See Gill on Mt 15:37.
John Wesley
8:8 So they did eat - This miracle was intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, Lord, evermore give us this bread.
8:98:9: Եւ էին որք կերանն՝ իբրեւ չո՛րք հազարք. եւ արձակեա՛ց զնոսա։ եէ
9 Եւ նրանք, որ կերան, մօտ չորս հազար հոգի էին. եւ նրանց արձակեց:
9 Ուտողները չորս հազարի չափ էին ու արձակեց զանոնք։
Եւ էին որ կերանն` իբրեւ չորք հազարք, եւ արձակեաց զնոսա:

8:9: Եւ էին որք կերանն՝ իբրեւ չո՛րք հազարք. եւ արձակեա՛ց զնոսա։ եէ
9 Եւ նրանք, որ կերան, մօտ չորս հազար հոգի էին. եւ նրանց արձակեց:
9 Ուտողները չորս հազարի չափ էին ու արձակեց զանոնք։
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8:99: Евших же было около четырех тысяч. И отпустил их.
8:9  ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς.
8:9. ἦσαν (They-were) δὲ (moreover) ὡς (as) τετρακισχίλιοι . ( four-oft-thousand ,"καὶ (and) ἀπέλυσεν (it-loosed-off) αὐτούς. (to-them)
8:9. erant autem qui manducaverunt quasi quattuor milia et dimisit eosAnd they that had eaten were about four thousand. And he sent them away.
9. And they were about four thousand: and he sent them away.
8:9. And those who ate were about four thousand. And he dismissed them.
8:9. And they that had eaten were about four thousand: and he sent them away.
And they that had eaten were about four thousand: and he sent them away:

9: Евших же было около четырех тысяч. И отпустил их.
8:9  ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς.
8:9. erant autem qui manducaverunt quasi quattuor milia et dimisit eos
And they that had eaten were about four thousand. And he sent them away.
8:9. And those who ate were about four thousand. And he dismissed them.
8:9. And they that had eaten were about four thousand: and he sent them away.
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Albert Barnes: Notes on the Bible - 1834
8:9
Four thousand - Four thousand "men," besides women and children. See Mat 15:38. See this passage explained in the notes at Mat 15:32-39.
John Gill
8:9 And they that had eaten were about four thousand,.... That is, men, besides women and children, as Matthew observes; See Gill on Mt 15:38.
and he sent them away; some that came dumb, with their speech, and deaf, with their hearing; others that were maimed, with perfect healing of their wounds, and with their limbs sound and whole; others that came lame, he dismissed leaping; and others that were blind, with their sight restored to them, and all of them full.
Robert Jamieson, A. R. Fausset and David Brown
8:9 And they that had eaten were about four thousand: and he sent them away--Had not our Lord distinctly referred, in this very chapter and in two successive sentences, to the feeding of the five thousand and of the four thousand as two distinct miracles, many critics would have insisted that they were but two different representations of one and the same miracle, as they do of the two expulsions of the buyers and sellers from the temple, at the beginning and end of our Lord's ministry. But even in spite of what our Lord says, it is painful to find such men as NEANDER endeavoring to identify the two miracles. The localities, though both on the eastern side of the lake, were different; the time was different; the preceding and following circumstances were different; the period during which the people continued fasting was different--in the one case not even one entire day, in the other three days; the number fed was different--five thousand in the one case, in the other four thousand; the number of the loaves was different--five in the one case, in the other seven; the number of the fishes in the one case is definitely stated by all the four Evangelists--two; in the other case both give them indefinitely--"a few small fishes"; in the one case the multitude were commanded to sit down "upon the green grass"; in the other "on the ground"; in the one case the number of the baskets taken up filled with the fragments was twelve, in the other seven; but more than all, perhaps, because apparently quite incidental, in the one case the name given to the kind of baskets used is the same in all the four narratives--the cophinus (see on Mk 6:43); in the other case the name given to the kind of baskets used, while it is the same in both the narratives, is quite different--the spuris, a basket large enough to hold a man's body, for Paul was let down in one of these from the wall of Damascus (Acts 9:25). It might be added, that in the one case the people, in a frenzy of enthusiasm, would have taken Him by force to make Him a king; in the other case no such excitement is recorded. In view of these things, who could have believed that these were one and the same miracle, even if the Lord Himself had not expressly distinguished them?
Sign from Heaven Sought (Mk 8:10-13).
8:108:10: Եւ նոյնժամայն մտեալ ՚ի նաւ հանդերձ աշակերտօքն՝ ե՛կն ՚ի կողմանս Դաղմանունեայ[726]։ [726] Ոսկան. Եկն ՚ի սահմանս Դաղմա՛՛։
10 Եւ իսկոյն աշակերտների հետ նաւակ մտնելով՝ եկաւ Դաղմանունայի կողմերը
10 Եւ շուտ մը նաւ մտնելով աշակերտներուն հետ՝ գնաց Դաղմանութայի կողմերը։
Եւ նոյն ժամայն մտեալ ի նաւ հանդերձ աշակերտօքն` եկն ի կողմանս [30]Դաղմանունեայ:

8:10: Եւ նոյնժամայն մտեալ ՚ի նաւ հանդերձ աշակերտօքն՝ ե՛կն ՚ի կողմանս Դաղմանունեայ[726]։
[726] Ոսկան. Եկն ՚ի սահմանս Դաղմա՛՛։
10 Եւ իսկոյն աշակերտների հետ նաւակ մտնելով՝ եկաւ Դաղմանունայի կողմերը
10 Եւ շուտ մը նաւ մտնելով աշակերտներուն հետ՝ գնաց Դաղմանութայի կողմերը։
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8:1010: И тотчас войдя в лодку с учениками Своими, прибыл в пределы Далмануфские.
8:10  καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη δαλμανουθά.
8:10. Καὶ (And) εὐθὺς (straight) ἐμβὰς (having-had-stepped-in) εἰς (into) τὸ (to-the-one) πλοῖον (to-a-floatlet) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) ἦλθεν (it-had-came) εἰς (into) τὰ (to-the-ones) μέρη (to-portions) Δαλμανουθά. (unto-a-Dalmanoutha)
8:10. et statim ascendens navem cum discipulis suis venit in partes DalmanuthaAnd immediately going up into a ship with his disciples, he came into the parts of Dalmanutha.
10. And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.
8:10. And promptly climbing into a boat with his disciples, he went into the parts of Dalmanutha.
8:10. And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha:

10: И тотчас войдя в лодку с учениками Своими, прибыл в пределы Далмануфские.
8:10  καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη δαλμανουθά.
8:10. et statim ascendens navem cum discipulis suis venit in partes Dalmanutha
And immediately going up into a ship with his disciples, he came into the parts of Dalmanutha.
8:10. And promptly climbing into a boat with his disciples, he went into the parts of Dalmanutha.
8:10. And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12 О знамении с неба см. Ев. Мф XVI, 1-4. Марк говорит об этом короче, чем Матфей: напр., пропускает слова Господа о "знамении Ионы", делая это, вероятно, ввиду того, что его читатели - христиане из язычников - едва ли поняли бы смысл их. Но он прибавляет, что Христос "глубоко вздохнул" о неверии фарисеев. - Где находилась Далмануфа - неизвестно. Можно сказать только, что это селение, как и Магдала, о которой в этом рассказе упоминает ев. Матфей, находилось на западном берегу Генисаретского моря.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that ye do not understand?

Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship (v. 10); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again (v. 13), and came back. In these verses, we are told,

I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.

1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice (Matt. iii. 16, 17); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

2. He denied them their demand; He sighed deeply in his spirit, v. 12. He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; "Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!" (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions.

II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,

1. What the caution was (v. 15); "Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them." Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ (Luke xxiii. 8); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven" (saith Christ), "be convinced by the miracles ye have seen, and covet not to see more."

2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, v. 14. When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, "It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight." They reasoned it--dielogizonto, they disputed about it; one said, "It was owing to you;" and the other said, "It was owing to you, that we are so ill provided for this voyage." Thus distrust of God makes Christ's disciples quarrel among themselves.

3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; "Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master's designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?" Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; "Why then," said he, "how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one." They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God's goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God's favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; "Am I thus without understanding? How is it that my heart is thus hardened?"
Adam Clarke: Commentary on the Bible - 1831
8:10: Dalmanutha - See the note on Mat 15:39.
Albert Barnes: Notes on the Bible - 1834
8:10: Dalmanutha - In Mat 15:39 it is said that he came into the coasts of "Magdala." See the note on the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: straightway: Mat 15:39
Dalmanutha: Dalmanutha is supposed to have been a town east of the sea of Gennesaret, in the district of Magdala, and not far from the city of that name.
John Gill
8:10 And straightway he entered into a ship, with his disciples,.... As soon as ever he had, dismissed the multitude, he took shipping with his disciples; for he was at the sea of Galilee, either at a place near it, or upon the shore of it; see Mk 7:31;
and came into the parts of Dalmanutha; which Matthew calls, "the coasts of Magdala"; See Gill on Mt 15:39. The Arabic version reads it, "Magdal"; and in two of Beza's copies it is read, "Madegada"; but the Syriac version reads, "Dalmanutha"; and the Persic, "Dalmanuth"; and the Ethiopic, "Dalmathy": it was a city in the coasts of Magdala, and is thought by Dr. Lightfoot to be the same with Tzalmon, or Salmon, a place often mentioned (f) in the Jewish writings.
(f) Misn. Celaim, c. 4. sect. 9. & Yebarnot, c. 16. sect. 6. T. Bab. Bava Bathra, fol. 82. 2.
Robert Jamieson, A. R. Fausset and David Brown
8:10 And straightway he entered into a ship--"into the ship," or "embarked."
with his disciples, and came into the parts of Dalmanutha--In Matthew (Mt 15:39) it is "the coasts of Magdala." Magdala and Dalmanutha were both on the western shore of the lake, and probably not far apart. From the former the surname "Magdalene" was probably taken, to denote the residence of Mary Magdalene. Dalmanutha may have been a village, but it cannot now be identified with certainty.
8:118:11: Եկին փարիսեցքն՝ եւ սկսան վիճե՛լ ընդ նմա, եւ խնդրէին ՚ի նմանէ նշա՛ն յերկնից՝ փորձելո՛վ զնա։
11 Եկան փարիսեցիները եւ սկսեցին վիճել նրա հետ եւ նրան փորձելով՝ երկնքից նշան էին ուզում նրանից
11 Փարիսեցիները ելլելով՝ սկսան անոր հետ վիճաբանութիւն ընել եւ զանիկա փորձելով՝ իրմէ նշան մը կ’ուզէին երկնքէն։
Եկին փարիսեցիքն եւ սկսան վիճել ընդ նմա, եւ խնդրէին ի նմանէ նշան յերկնից փորձելով զնա:

8:11: Եկին փարիսեցքն՝ եւ սկսան վիճե՛լ ընդ նմա, եւ խնդրէին ՚ի նմանէ նշա՛ն յերկնից՝ փորձելո՛վ զնա։
11 Եկան փարիսեցիները եւ սկսեցին վիճել նրա հետ եւ նրան փորձելով՝ երկնքից նշան էին ուզում նրանից
11 Փարիսեցիները ելլելով՝ սկսան անոր հետ վիճաբանութիւն ընել եւ զանիկա փորձելով՝ իրմէ նշան մը կ’ուզէին երկնքէն։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Вышли фарисеи, начали с Ним спорить и требовали от Него знамения с неба, искушая Его.
8:11  καὶ ἐξῆλθον οἱ φαρισαῖοι καὶ ἤρξαντο συζητεῖν αὐτῶ, ζητοῦντες παρ᾽ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν.
8:11. Καὶ (And) ἐξῆλθον (they-had-came-out,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"καὶ (and) ἤρξαντο ( they-firsted ) συνζητεῖν (to-seek-together-unto) αὐτῷ, (unto-it," ζητοῦντες ( seeking-unto ) παρ' (beside) αὐτοῦ (of-it) σημεῖον (to-a-signlet-of) ἀπὸ (off) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky," πειράζοντες ( piercing-to ) αὐτόν. (to-it)
8:11. et exierunt Pharisaei et coeperunt conquirere cum eo quaerentes ab illo signum de caelo temptantes eumAnd the Pharisees came forth and began to question with him, asking him a sign from heaven, tempting him.
11. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
8:11. And the Pharisees went out and began to contend with him, seeking from him a sign from heaven, testing him.
8:11. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him:

11: Вышли фарисеи, начали с Ним спорить и требовали от Него знамения с неба, искушая Его.
8:11  καὶ ἐξῆλθον οἱ φαρισαῖοι καὶ ἤρξαντο συζητεῖν αὐτῶ, ζητοῦντες παρ᾽ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν.
8:11. et exierunt Pharisaei et coeperunt conquirere cum eo quaerentes ab illo signum de caelo temptantes eum
And the Pharisees came forth and began to question with him, asking him a sign from heaven, tempting him.
8:11. And the Pharisees went out and began to contend with him, seeking from him a sign from heaven, testing him.
8:11. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:11: See this passage explained in Mat 16:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: Pharisees: Mar 2:16, Mar 7:1, Mar 7:2; Mat 12:38, Mat 16:1-4, Mat 19:3, Mat 21:23, Mat 22:15, Mat 22:18, Mat 22:23, Mat 22:34, Mat 22:35; Luk 11:53, Luk 11:54; Joh 7:48
seeking: Luk 11:16, Luk 12:54-57; Joh 4:48, Joh 6:30; Co1 1:22, Co1 1:23
tempting: Mar 12:15; Exo 17:2, Exo 17:7; Deu 6:16; Mal 3:15; Luk 10:25; Act 5:9; Co1 10:9
Geneva 1599
8:11 (1) And the Pharisees (b) came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
(1) The stubborn enemies of the doctrine of the Gospel, giving no credit to the miracles already done, require new ones: but Christ, being angry with them, utterly forsakes them.
(b) A common saying which the Hebrews use, by which is meant that the Pharisees went from their houses to purposely engage him.
John Gill
8:11 And the Pharisees came forth,.... Out of their houses; who dwelt in the coasts of Magdala, and parts of Dalmanutha, and came to Jesus, hearing of his being arrived in their neighbourhood:
and began to question with him; or to dispute with him, it being their manner to carry on disputations by questions and answers. The Persic version has the question they put, and about which they disputed, "if thou art the Christ"; in proof of which they required a sign:
seeking of him a sign from heaven, tempting him; See Gill on Mt 16:1.
John Wesley
8:11 Tempting him - That is, trying to ensnare him. Mt 16:1.
Robert Jamieson, A. R. Fausset and David Brown
8:11 seeking of him a sign from heaven, tempting him--not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone (Mt 16:2-3): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"--or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.
8:128:12: Եւ զայրացա՛ւ յոգի իւր՝ եւ ասէ. Զի՞ է՝ զի ազգս այս նշան խնդրէ. ամէն ասեմ ձեզ, թէ՛ տացի նշան ազգիս այսմիկ։
12 Եւ նա իր հոգում զայրացաւ եւ ասաց. «Ինչո՞ւ է այս սերունդը նշան ուզում. ճշմարիտ եմ ասում ձեզ, որ այս սերնդին նշան չի տրուի»
12 Անիկա իր հոգիին մէջ հառաչելով՝ ըսաւ. «Ինչո՞ւ այս ազգը նշան կ’ուզէ։ Ճշմարիտ կ’ըսեմ ձեզի որ այս ազգին նշան պիտի չտրուի»։
Եւ զայրացաւ յոգի իւր եւ ասէ. Զի՞ է զի ազգս այս նշան խնդրէ. ամէն ասեմ ձեզ թէ տացի նշան ազգիս այսմիկ:

8:12: Եւ զայրացա՛ւ յոգի իւր՝ եւ ասէ. Զի՞ է՝ զի ազգս այս նշան խնդրէ. ամէն ասեմ ձեզ, թէ՛ տացի նշան ազգիս այսմիկ։
12 Եւ նա իր հոգում զայրացաւ եւ ասաց. «Ինչո՞ւ է այս սերունդը նշան ուզում. ճշմարիտ եմ ասում ձեզ, որ այս սերնդին նշան չի տրուի»
12 Անիկա իր հոգիին մէջ հառաչելով՝ ըսաւ. «Ինչո՞ւ այս ազգը նշան կ’ուզէ։ Ճշմարիտ կ’ըսեմ ձեզի որ այս ազգին նշան պիտի չտրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: И Он, глубоко вздохнув, сказал: для чего род сей требует знамения? Истинно говорю вам, не дастся роду сему знамение.
8:12  καὶ ἀναστενάξας τῶ πνεύματι αὐτοῦ λέγει, τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον.
8:12. καὶ (And) ἀναστενάξας (having-up-narrowed-to) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) αὐτοῦ (of-it) λέγει (it-fortheth,"Τί (To-what-one) ἡ (the-one) γενεὰ (a-generation) αὕτη (the-one-this) ζητεῖ (it-seeketh-unto) σημεῖον; (to-a-signlet-of?"ἀμὴν (Amen) λέγω, (I-forth,"εἰ (if) δοθήσεται (it-shall-be-given) τῇ (unto-the-one) γενεᾷ (unto-a-generation) ταύτῃ (unto-the-one-this) σημεῖον. (a-signlet-of?"
8:12. et ingemescens spiritu ait quid generatio ista quaerit signum amen dico vobis si dabitur generationi isti signumAnd sighing deeply in spirit, he saith: Why doth this generation seek a sign? Amen, I say to you, a sign shall not be given to this generation.
12. And he sighed deeply in his spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation.
8:12. And sighing deeply in spirit, he said: “Why does this generation seek a sign? Amen, I say to you, if only a sign will be given to this generation!”
8:12. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation:

12: И Он, глубоко вздохнув, сказал: для чего род сей требует знамения? Истинно говорю вам, не дастся роду сему знамение.
8:12  καὶ ἀναστενάξας τῶ πνεύματι αὐτοῦ λέγει, τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον.
8:12. et ingemescens spiritu ait quid generatio ista quaerit signum amen dico vobis si dabitur generationi isti signum
And sighing deeply in spirit, he saith: Why doth this generation seek a sign? Amen, I say to you, a sign shall not be given to this generation.
8:12. And sighing deeply in spirit, he said: “Why does this generation seek a sign? Amen, I say to you, if only a sign will be given to this generation!”
8:12. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
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
8:12: And he sighed deeply in his spirit - Or having deeply groaned - so the word αναστεναξας properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Mat 16:1-4.
Albert Barnes: Notes on the Bible - 1834
8:12
Sighed deeply in his spirit - His heart was deeply affected at their wickedness and hypocrisy. The word "spirit" here is taken as the seat of the emotions, passions, affections. He drew groans deeply from his breast.
No sign be given - That is, no such sign as they asked, to wit, a sign "from heaven." He said a sign should be given, the same as was furnished by Jonas, Mat 16:4. But this was not what they "asked," nor would it be given "because" they asked it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: he sighed: Mar 3:5, Mar 7:34, Mar 9:19; Isa 53:3; Luk 19:41; Joh 11:33-38
Why: Mar 6:6; Luk 16:29-31, Luk 22:67-70; Joh 12:37-43
There: Mat 12:39, Mat 12:40, Mat 16:4; Luk 11:29, Luk 11:30
Geneva 1599
8:12 And he (c) sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, (d) There shall no sign be given unto this generation.
(c) These sighs came from the centre of his heart for the Lord was very much moved with the great unbelief of these men.
(d) Literally, "If a sign be given". It is an abbreviated kind of speech very common among the Hebrews; it is the same as when we say, "Let me be taken for a liar", or something similar. And when they speak out the whole, they say, "The Lord do such and such by me."
John Gill
8:12 And he sighed deeply in his Spirit,.... In his human soul; and which shows that he had one, and was subject to grief and sorrow, and all passions and infirmities, excepting sin. This deep sigh was on account of the hardness of their hearts, the malignity of their minds, and insincerity of their intentions; who had no view to come at truth by this inquiry, but to ensnare him:
and saith, why doth this generation seek after a sign? when so many have been shown among them, and they will not believe:
verily I say unto you, there shall no sign be given to this generation: such as they desired; namely, one from heaven. The Evangelist Matthew adds, "but the sign of the Prophet Jonas"; See Gill on Mt 16:4, Mt 12:40.
John Wesley
8:12 Mt 16:4.
Robert Jamieson, A. R. Fausset and David Brown
8:12 And he sighed deeply in his spirit--The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul.
and saith, Why doth this generation--"this wicked and adulterous generation" (Mt 16:4).
seek after a sign?--when they have had such abundant evidence already.
There shall no sign be given unto this generation--literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare Heb 4:5; Ps 95:11, Margin). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In Mt 16:4 He added, "but the sign of the prophet Jonas." (See on Mt 12:39-40.)
8:138:13: Եթող զնոսա. դարձեալ եմուտ ՚ի նաւ, եւ գնա՛ց յայնկոյս։
13 Թողեց նրանց, նորից նաւակ մտաւ եւ գնաց ծովի միւս կողմը:
13 Ու զանոնք թող տալով նորէն նաւը մտաւ ու գնաց ծովուն միւս կողմը։
Եթող զնոսա, դարձեալ եմուտ ի նաւ եւ գնաց յայնկոյս:

8:13: Եթող զնոսա. դարձեալ եմուտ ՚ի նաւ, եւ գնա՛ց յայնկոյս։
13 Թողեց նրանց, նորից նաւակ մտաւ եւ գնաց ծովի միւս կողմը:
13 Ու զանոնք թող տալով նորէն նաւը մտաւ ու գնաց ծովուն միւս կողմը։
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8:1313: И, оставив их, опять вошел в лодку и отправился на ту сторону.
8:13  καὶ ἀφεὶς αὐτοὺς πάλιν ἐμβὰς ἀπῆλθεν εἰς τὸ πέραν.
8:13. καὶ (And) ἀφεὶς (having-had-sent-off) αὐτοὺς (to-them,"πάλιν (unto-furthered) ἐμβὰς (having-had-stepped-in,"ἀπῆλθεν (it-had-came-off) εἰς (into) τὸ (to-the-one) πέραν. (to-across)
8:13. et dimittens eos ascendens iterum abiit trans fretumAnd leaving them, he went up again into the ship and passed to the other side of the water.
13. And he left them, and again entering into departed to the other side.
8:13. And sending them away, he climbed into the boat again, and he went away across the sea.
8:13. And he left them, and entering into the ship again departed to the other side.
And he left them, and entering into the ship again departed to the other side:

13: И, оставив их, опять вошел в лодку и отправился на ту сторону.
8:13  καὶ ἀφεὶς αὐτοὺς πάλιν ἐμβὰς ἀπῆλθεν εἰς τὸ πέραν.
8:13. et dimittens eos ascendens iterum abiit trans fretum
And leaving them, he went up again into the ship and passed to the other side of the water.
8:13. And sending them away, he climbed into the boat again, and he went away across the sea.
8:13. And he left them, and entering into the ship again departed to the other side.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-21 Разговор о закваске см. Ев. Мф XVI, 5-12. Вместо упоминания о саддукеях (Мф XVI, 6), ев. Марк приводит упоминание о закваске Иродовой (ст. 15). Очень может быть, что евангелист этим самым выражал мысль о сходстве в нравственных воззрениях Ирода Антипы, человека всецело преданного чувственности, с саддукеями, которые также ценили более всего материальные блага жизни.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: Psa 81:12; Jer 23:33; Hos 4:17, Hos 9:12; Zac 11:8, Zac 11:9; Mat 7:6, Mat 15:14; Luk 8:37; Joh 8:21, Joh 12:36; Act 13:45, Act 13:46, Act 18:6
John Gill
8:13 And he left them,.... As a perverse and hardened generation of men, and as such with whom it was not worth while to discourse:
and entering into the ship again; which brought him over, and waited for him:
departed to the other side; of the sea of Galilee, towards Bethsaida, Mk 8:22.
Robert Jamieson, A. R. Fausset and David Brown
8:13 And he left them--no doubt with tokens of displeasure.
The Leaven of the Pharisees and Sadducees (Mk 8:14-21).
8:148:14: Եւ մոռացան հաց բառնալ. բայց մի նկանակ ունէին ընդ իւրեանս ՚ի նաւին[727]։[727] Ոմանք յաւելուն. Բայց միայն մի նկա՛՛։
14 Եւ աշակերտները մոռացան հաց վերցնել. սակայն միայն մէկ նկանակ ունէին իրենց նաւակի մէջ
14 Հաց առնել մոռցեր էին, բայց նաւուն մէջ իրենց հետ միայն մէկ նկանակ ունէին։
Եւ մոռացան հաց բառնալ, բայց միայն մի նկանակ ունէին ընդ իւրեանս ի նաւին:

8:14: Եւ մոռացան հաց բառնալ. բայց մի նկանակ ունէին ընդ իւրեանս ՚ի նաւին[727]։
[727] Ոմանք յաւելուն. Բայց միայն մի նկա՛՛։
14 Եւ աշակերտները մոռացան հաց վերցնել. սակայն միայն մէկ նկանակ ունէին իրենց նաւակի մէջ
14 Հաց առնել մոռցեր էին, բայց նաւուն մէջ իրենց հետ միայն մէկ նկանակ ունէին։
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8:1414: При сем ученики Его забыли взять хлебов и кроме одного хлеба не имели с собою в лодке.
8:14  καὶ ἐπελάθοντο λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῶ πλοίῳ.
8:14. Καὶ (And) ἐπελάθοντο ( they-had-secluded-upon ) λαβεῖν (to-have-had-taken) ἄρτους, (to-loaves,"καὶ (and) εἰ (if) μὴ (lest) ἕνα (to-one) ἄρτον (to-a-loaf) οὐκ (not) εἶχον (they-were-holding) μεθ' (with) ἑαυτῶν (of-selves) ἐν (in) τῷ (unto-the-one) πλοίῳ. (unto-a-floatlet)
8:14. et obliti sunt sumere panes et nisi unum panem non habebant secum in naviAnd they forgot to take bread: and they had but one loaf with them in the ship.
14. And they forgot to take bread; and they had not in the boat with them more than one loaf.
8:14. And they forgot to take bread. And they did not have any with them in the boat, except one loaf.
8:14. Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.
Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf:

14: При сем ученики Его забыли взять хлебов и кроме одного хлеба не имели с собою в лодке.
8:14  καὶ ἐπελάθοντο λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῶ πλοίῳ.
8:14. et obliti sunt sumere panes et nisi unum panem non habebant secum in navi
And they forgot to take bread: and they had but one loaf with them in the ship.
8:14. And they forgot to take bread. And they did not have any with them in the boat, except one loaf.
8:14. Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.
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Adam Clarke: Commentary on the Bible - 1831
8:14: Now the disciples had forgotten to take bread - See all this, to Mar 8:21, explained at large on Mat 16:4-12 (note). In the above chapter, an account is given of the Pharisees, Sadducees, and Herodians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: had forgotten: Mat 16:5
John Gill
8:14 Now the disciples had, forgotten to take bread,.... At Dalmanutha, or Magdala, or whatever place in those parts they were at, before they took shipping, as was their usual method.
Neither had they in the ship with them more than one loaf; for thirteen passengers of them. The Persic version reads the whole thus: "and they forgot to take bread with them, not indeed one loaf, and there was no bread with them in the ship"; See Gill on Mt 16:5.
Robert Jamieson, A. R. Fausset and David Brown
8:14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf--This is another example of that graphic circumstantiality which gives such a charm to this briefest of the four Gospels. The circumstance of the "one loaf" only remaining, as WEBSTER and WILKINSON remark, was more suggestive of their Master's recent miracles than the entire absence of provisions.
8:158:15: Եւ պատուիրէ՛ր նոցա եւ ասէր. Զգո՛յշ եղերուք ՚ի խմորոյ անտի փարիսեցւոց՝ եւ ՚ի խմորոյ Հերովդիանոսաց[728]։ [728] Ոմանք. Եւ պատուիրեաց նոցա եւ ասէր. Զգո՛յշ լերուք։
15 Եւ նա պատուիրեց նրանց ու ասաց. «Զգո՛յշ եղէք փարիսեցիների խմորից եւ հերովդէսականների[13] խմորից» [13] 13. Յունարէնը հերովդէսականների բառի փոխարէն ունի Հերովդէսի:
15 Պատուիրեց անոնց ու ըսաւ. «Նայեցէ՛ք եւ զգուշացէ՛ք փարիսեցիներուն ու Հերովդէսին խմորէն»։
Եւ պատուիրէր նոցա եւ ասէր. [31]Զգոյշ եղերուք`` ի խմորոյ անտի փարիսեցւոց եւ ի խմորոյ [32]Հերովդիանոսաց:

8:15: Եւ պատուիրէ՛ր նոցա եւ ասէր. Զգո՛յշ եղերուք ՚ի խմորոյ անտի փարիսեցւոց՝ եւ ՚ի խմորոյ Հերովդիանոսաց[728]։
[728] Ոմանք. Եւ պատուիրեաց նոցա եւ ասէր. Զգո՛յշ լերուք։
15 Եւ նա պատուիրեց նրանց ու ասաց. «Զգո՛յշ եղէք փարիսեցիների խմորից եւ հերովդէսականների[13] խմորից»
[13] 13. Յունարէնը հերովդէսականների բառի փոխարէն ունի Հերովդէսի:
15 Պատուիրեց անոնց ու ըսաւ. «Նայեցէ՛ք եւ զգուշացէ՛ք փարիսեցիներուն ու Հերովդէսին խմորէն»։
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8:1515: А Он заповедал им, говоря: смотрите, берегитесь закваски фарисейской и закваски Иродовой.
8:15  καὶ διεστέλλετο αὐτοῖς λέγων, ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ τῆς ζύμης ἡρῴδου.
8:15. καὶ (And) διεστέλλετο ( it-was-setting-through ) αὐτοῖς (unto-them) λέγων (forthing,"Ὁρᾶτε, (Ye-should-discern-unto,"βλέπετε (ye-should-view) ἀπὸ (off) τῆς (of-the-one) ζύμης (of-a-leaven) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) καὶ (and) τῆς (of-the-one) ζύμης (of-a-leaven) Ἡρῴδου. (of-a-Herodes)
8:15. et praecipiebat eis dicens videte cavete a fermento Pharisaeorum et fermento HerodisAnd he charged them saying: Take heed and beware of the leaven of the Pharisees and of the leaven of Herod.
15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven of Herod.
8:15. And he instructed them, saying: “Consider and beware of the leaven of the Pharisees and of the leaven of Herod.”
8:15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod.
And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod:

15: А Он заповедал им, говоря: смотрите, берегитесь закваски фарисейской и закваски Иродовой.
8:15  καὶ διεστέλλετο αὐτοῖς λέγων, ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ τῆς ζύμης ἡρῴδου.
8:15. et praecipiebat eis dicens videte cavete a fermento Pharisaeorum et fermento Herodis
And he charged them saying: Take heed and beware of the leaven of the Pharisees and of the leaven of Herod.
8:15. And he instructed them, saying: “Consider and beware of the leaven of the Pharisees and of the leaven of Herod.”
8:15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod.
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Albert Barnes: Notes on the Bible - 1834
8:15
Beware of the leaven of the Pharisees - See Mat 16:6.
Of Herod - Of the Herodians - of Herod and his followers. Matthew, instead of "Herod," has "the Sadducees." It is not improbably that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion, and the Herodians probably were distinguished for irreligion, sensuality, and corrupt living. They were united, therefore, with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted. the caution likewise to beware of the Herodians. Thus, the evangelists speak the same thing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: he charged: Num 27:19-23; Ch1 28:9, Ch1 28:10, Ch1 28:20; Ti1 5:21, Ti1 6:13; Ti2 2:14
Take: Pro 19:27; Mat 16:6, Mat 16:11, Mat 16:12; Luk 12:1, Luk 12:2, Luk 12:15
the leaven of the: Exo 12:18-20; Lev 2:11; Co1 5:6-8
of Herod: Mar 12:13; Mat 22:15-18
Geneva 1599
8:15 (2) And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod.
(2) We must especially take heed of those who corrupt the word of God, no matter what their position is in the Church or in civil politics.
John Gill
8:15 And he charged them,.... When they were in the ship, and had just recollected themselves, that they had took no care to bring any provisions with them:
saying, take heed, beware of the leaven of the Pharisees; and of the leaven of Herod: in Matthew, instead of "the leaven of Herod", it is read, "the leaven of the Sadducees": which are either the same, Herod and his courtiers being Sadducees, or favourers of them; or the Sadducees being sticklers for Herod, and his government, which the Pharisees had no good opinion of; or else distinct from one another; and so Christ cautions against the doctrines of the Pharisees, which regarded the traditions of the elders, and of the Sadducees, concerning the resurrection, and of the Herodians, who thought Herod to be the Messiah; and against the unreasonable request and demand of them all to have a sign from heaven, in proof of his own Messiahship; See Gill on Mt 16:6.
John Wesley
8:15 Beware of the leaven of the Pharisees and of Herod, or of the Sadducees; two opposite extremes.
Robert Jamieson, A. R. Fausset and David Brown
8:15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees--"and of the Sadducees" (Mt 16:6).
and of the leaven of Herod--The teaching or "doctrine" (Mt 16:12) of the Pharisees and of the Sadducees was quite different, but both were equally pernicious; and the Herodians, though rather a political party, were equally envenomed against our Lord's spiritual teaching. See on Mt 12:14. The penetrating and diffusive quality of leaven, for good or bad, is the ground of the comparison.
8:168:16: Եւ խորհէին ընդ միմեանս եւ ասէին, թէ զի հացս ո՛չ ունիմք։
16 Իսկ նրանք իրենց մէջ խորհում էին եւ ասում՝ հաց չունենք
16 Անոնք իրարու հետ կը խորհէին ու կ’ըսէին. «Հաց չունենալնուս համար է»։
Եւ խորհէին ընդ միմեանս եւ ասէին թէ` Զի հացս ոչ ունիմք:

8:16: Եւ խորհէին ընդ միմեանս եւ ասէին, թէ զի հացս ո՛չ ունիմք։
16 Իսկ նրանք իրենց մէջ խորհում էին եւ ասում՝ հաց չունենք
16 Անոնք իրարու հետ կը խորհէին ու կ’ըսէին. «Հաց չունենալնուս համար է»։
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8:1616: И, рассуждая между собою, говорили: [это значит], что хлебов нет у нас.
8:16  καὶ διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους οὐκ ἔχουσιν.
8:16. καὶ (And) διελογίζοντο ( they-were-fortheeing-through-to ) πρὸς (toward) ἀλλήλους ( to-one-to-other ) ὅτι (to-which-a-one) ἄρτους (to-loaves) οὐκ (not) ἔχουσιν. (they-hold)
8:16. et cogitabant ad alterutrum dicentes quia panes non habemusAnd they reasoned among themselves, saying: Because we have no bread.
16. And they reasoned one with another, saying, We have no bread.
8:16. And they discussed this with one another, saying, “For we have no bread.”
8:16. And they reasoned among themselves, saying, [It is] because we have no bread.
And they reasoned among themselves, saying, [It is] because we have no bread:

16: И, рассуждая между собою, говорили: [это значит], что хлебов нет у нас.
8:16  καὶ διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους οὐκ ἔχουσιν.
8:16. et cogitabant ad alterutrum dicentes quia panes non habemus
And they reasoned among themselves, saying: Because we have no bread.
8:16. And they discussed this with one another, saying, “For we have no bread.”
8:16. And they reasoned among themselves, saying, [It is] because we have no bread.
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
8:16: Mat 16:7, Mat 16:8; Luk 9:46, Luk 20:5
Geneva 1599
8:16 (3) And they reasoned among themselves, saying, [It is] because we have no bread.
(3) They that have their minds fixed on earthly things are utterly blinded to heavenly things, even though they are plainly set before them.
John Gill
8:16 And they reasoned among themselves,.... Upon Christ's giving this caution, and recollecting with themselves, that they had forgot to buy any provisions, and take with them:
saying, it is because we have no bread; that he says these words; tacitly chiding and reproving us, for our want of thought and care; See Gill on Mt 16:7.
Robert Jamieson, A. R. Fausset and David Brown
8:16 And they reasoned among themselves, saying, It is because we have no bread--But a little while ago He was tried with the obduracy of the Pharisees; now He is tried with the obtuseness of His own disciples. The nine questions following each other in rapid succession (Mk 8:17-21) show how deeply He was hurt at this want of spiritual apprehension, and worse still, their low thoughts of Him, as if He would utter so solemn a warning on so petty a subject. It will be seen, however, from the very form of their conjecture, "It is because we have no bread," and our Lord's astonishment that they should not by that time have known better with what He took up His attention--that He ever left the whole care for His own temporal wants to the Twelve: that He did this so entirely, that finding they were reduced to their last loaf they felt as if unworthy of such a trust, and could not think but that the same thought was in their Lord's mind which was pressing upon their own; but that in this they were so far wrong that it hurt His feelings--sharp just in proportion to His love--that such a thought of Him should have entered their minds! Who that, like angels, "desire to look into these things" will not prize such glimpses above gold?
8:178:17: Գիտաց Յիսուս՝ եւ ասէ ցնոսա. Զի՞ խորհիք ՚ի սիրտս ձեր թե՛րահաւատք՝ թէ հաց ո՛չ ունիք. տակաւին ո՛չ իմանայք եւ ո՛չ յիշէք. ապշութիւն ունի զսիրտս ձեր[729]. [729] Ոմանք. Ապշութիւն կալաւ զսիրտս ձեր։
17 Յիսուս իմացաւ նրանց խորհուրդը եւ նրանց ասաց. «Թերահաւատնե՛ր, ինչո՞ւ էք ձեր սրտերում խորհում, թէ հաց չունէք. դեռ չէ՞ք հասկանում եւ չէ՞ք յիշում. ապշութի՞ւնն է ձեր մտքերը պատել
17 Յիսուս անոնց խորհուրդը իմանալով՝ ըսաւ անոնց. «Ինչո՞ւ կը խորհիք թէ հաց չունիք. տակաւին չէ՞ք հասկնար ու չէ՞ք իմանար. դեռ սրտերնիդ թմրա՞ծ է։
Գիտաց Յիսուս եւ ասէ ցնոսա. Զի՞ խորհիք [33]ի սիրտս ձեր, թերահաւատք``, թէ հաց ոչ ունիք. տակաւին ո՞չ իմանայք եւ ո՞չ յիշէք. ապշութի՞ւն ունի զսիրտս ձեր:

8:17: Գիտաց Յիսուս՝ եւ ասէ ցնոսա. Զի՞ խորհիք ՚ի սիրտս ձեր թե՛րահաւատք՝ թէ հաց ո՛չ ունիք. տակաւին ո՛չ իմանայք եւ ո՛չ յիշէք. ապշութիւն ունի զսիրտս ձեր[729].
[729] Ոմանք. Ապշութիւն կալաւ զսիրտս ձեր։
17 Յիսուս իմացաւ նրանց խորհուրդը եւ նրանց ասաց. «Թերահաւատնե՛ր, ինչո՞ւ էք ձեր սրտերում խորհում, թէ հաց չունէք. դեռ չէ՞ք հասկանում եւ չէ՞ք յիշում. ապշութի՞ւնն է ձեր մտքերը պատել
17 Յիսուս անոնց խորհուրդը իմանալով՝ ըսաւ անոնց. «Ինչո՞ւ կը խորհիք թէ հաց չունիք. տակաւին չէ՞ք հասկնար ու չէ՞ք իմանար. դեռ սրտերնիդ թմրա՞ծ է։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: Иисус, уразумев, говорит им: что рассуждаете о том, что нет у вас хлебов? Еще ли не понимаете и не разумеете? Еще ли окаменено у вас сердце?
8:17  καὶ γνοὺς λέγει αὐτοῖς, τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν;
8:17. καὶ (And) γνοὺς (having-had-acquainted) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τί (To-what-one) διαλογίζεσθε ( ye-forthee-through-to ) ὅτι (to-which-a-one) ἄρτους (to-loaves) οὐκ (not) ἔχετε; (ye-hold?"οὔπω (Not-unto-whither) νοεῖτε (ye-consider-unto,"οὐδὲ (not-moreover) συνίετε; (ye-send-together?"πεπωρωμένην (To-having-had-come-to-be-en-calloused) ἔχετε (ye-hold) τὴν (to-the-one) καρδίαν (to-a-heart) ὑμῶν; (of-ye)
8:17. quo cognito Iesus ait illis quid cogitatis quia panes non habetis nondum cognoscitis nec intellegitis adhuc caecatum habetis cor vestrumWhich Jesus knowing, saith to them: Why do you reason, because you have no bread? Do you not yet know nor understand? Have you still your heart blinded?
17. And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened?
8:17. And Jesus, knowing this, said to them: “Why do you consider that it is because you have no bread? Do you not yet know or understand? Do you still have blindness in your heart?
8:17. And when Jesus knew [it], he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?
And when Jesus knew [it], he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened:

17: Иисус, уразумев, говорит им: что рассуждаете о том, что нет у вас хлебов? Еще ли не понимаете и не разумеете? Еще ли окаменено у вас сердце?
8:17  καὶ γνοὺς λέγει αὐτοῖς, τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν;
8:17. quo cognito Iesus ait illis quid cogitatis quia panes non habetis nondum cognoscitis nec intellegitis adhuc caecatum habetis cor vestrum
Which Jesus knowing, saith to them: Why do you reason, because you have no bread? Do you not yet know nor understand? Have you still your heart blinded?
8:17. And Jesus, knowing this, said to them: “Why do you consider that it is because you have no bread? Do you not yet know or understand? Do you still have blindness in your heart?
8:17. And when Jesus knew [it], he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: knew: Mar 2:8; Joh 2:24, Joh 2:25, Joh 16:30, Joh 21:17; Heb 4:12, Heb 4:13; Rev 2:23
perceive: Mar 3:5, Mar 6:52, Mar 16:14; Isa 63:17; Mat 15:17, Mat 16:8, Mat 16:9; Luk 24:25; Heb 5:11, Heb 5:12
John Gill
8:17 And when Jesus knew it,.... As he did immediately, by his omniscience; for as he knew the thoughts and reasonings of the Scribes and Pharisees, Mt 9:4, so he did those of his own disciples:
he saith unto them, why reason ye because ye have no bread? or imagine that I have given you this caution on that account; or are distressed because this is your case, as if you should be reduced to great difficulties, by reason of your forgetfulness and negligence:
perceive ye not yet, neither understand? the meaning of the parabolical expressions, which he had used them to; or his power in providing food for them, and supporting a great number of persons with very little food, of which they had some very late instances:
have ye your heart yet hardened? as after the first miracle; see Mk 6:52, for it might have been expected, that by a second miracle of the loaves, their understandings would have been more enlightened, and their faith increased, and that they would have relinquished their gross notions, their anxieties, doubts, and unbelief.
John Wesley
8:17 Our Lord here affirms of all the apostles, (for the question is equivalent to an affirmation,) That their hearts were hardened; that having eyes they saw not, having ears they heard not; that they did not consider, neither understand: the very same expressions that occur in the thirteenth of Matthew. And yet it is certain they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.
Robert Jamieson, A. R. Fausset and David Brown
8:17 have ye your heart yet hardened?--How strong an expression to use of true-hearted disciples! See on Mk 6:52.
8:188:18: աչք գո՛ն՝ եւ ո՛չ տեսանէք, ականջք են՝ եւ ո՛չ լսէք եւ ո՛չ իմանայք տակաւին. եւ ո՛չ յիշէք,
18 Աչքեր ունէք եւ չէ՞ք տեսնում, ականջներ ունէք եւ չէ՞ք լսում եւ դեռ չէ՞ք հասկանում ու չէ՞ք յիշում
18 Աչքեր ունիք ու չէ՞ք տեսներ եւ ականջներ ունիք ու չէ՞ք լսեր։
աչք գոն եւ ո՞չ տեսանէք, ականջք են եւ ո՞չ լսէք, [34]եւ ո՞չ իմանայք տակաւին``, եւ ո՞չ յիշէք:

8:18: աչք գո՛ն՝ եւ ո՛չ տեսանէք, ականջք են՝ եւ ո՛չ լսէք եւ ո՛չ իմանայք տակաւին. եւ ո՛չ յիշէք,
18 Աչքեր ունէք եւ չէ՞ք տեսնում, ականջներ ունէք եւ չէ՞ք լսում եւ դեռ չէ՞ք հասկանում ու չէ՞ք յիշում
18 Աչքեր ունիք ու չէ՞ք տեսներ եւ ականջներ ունիք ու չէ՞ք լսեր։
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: Имея очи, не видите? имея уши, не слышите? и не помните?
8:18  ὀφθαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε; καὶ οὐ μνημονεύετε,
8:18. ὀφθαλμοὺς ( To-eyes ) ἔχοντες ( holding ) οὐ ( not ) βλέπετε ( ye-view ) καὶ ( and ) ὦτα ( to-ears ) ἔχοντες ( holding ) οὐκ ( not ) ἀκούετε ; ( ye-hear ?"καὶ (And) οὐ (not) μνημονεύετε (ye-remember-of)
8:18. oculos habentes non videtis et aures habentes non auditis nec recordaminiHaving eyes, see you not? And having ears, hear you not? Neither do you remember?
18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
8:18. Having eyes, do you not see? And having ears, do you not hear? Do you not remember,
8:18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
Having eyes, see ye not? and having ears, hear ye not? and do ye not remember:

18: Имея очи, не видите? имея уши, не слышите? и не помните?
8:18  ὀφθαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε; καὶ οὐ μνημονεύετε,
8:18. oculos habentes non videtis et aures habentes non auditis nec recordamini
Having eyes, see you not? And having ears, hear you not? Neither do you remember?
8:18. Having eyes, do you not see? And having ears, do you not hear? Do you not remember,
8:18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
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
8:18: see: Mar 4:12; Deu 29:4; Psa 69:23, Psa 115:5-8; Isa 6:9, Isa 6:10, Isa 42:18-20, Isa 44:18; Jer 5:21; Mat 13:14, Mat 13:15; Joh 12:40; Act 28:26, Act 28:27; Rom 11:8
do: Pe2 1:12
John Gill
8:18 Having eyes, see ye not?.... Meaning perhaps both the eyes of their bodies, and of their understandings: they had bodily eyes, and with them saw the miracles he wrought, and yet took little notice of them; and the eyes of their understandings were enlightened by Christ, and yet saw things but very darkly:
and having ears, hear ye not? They had their natural hearing, and yet made but little use of it; and did not so diligently attend to the sound of Christ's words: and though they had spiritual ears given them to hear, yet were very dull of, understanding, and taking in things:
and do ye not remember? the interpretation of parables formerly given, and the miracles of the loaves lately wrought.
Robert Jamieson, A. R. Fausset and David Brown
8:18 Having eyes, see ye not? and having ears, hear ye not?--See on Mt 13:13.
and do ye not remember?
8:198:19: յորժամ զհինգ նկանակն ՚ի հինգ հազարսն, եւ քանի՞ սակառի բարձէք զկոտորոցն լի։ Եւ ասեն ցնա. Երկոտասա՛ն[730]։ [730] Ոմանք. Սակառի լի բար՛՛... եւ ասեն. Երկոտա՛՛։
19 երբ հինգ նկանակը բաժանեցի հինգ հազար հոգու, կտորտանքներով լի քանի՞ սակառ վերցրիք»: Եւ նրան պատասխանեցին՝ տասներկու
19 Չէ՞ք յիշեր, երբ հինգ նկանակը հինգ հազարին կտրեցի։ Քանի՞ կողով լեցուն կտորուանք վերցուցիք»։ Ըսին անոր. «Տասներկու»։
Յորժամ զհինգ նկանակն ի հինգ հազարսն, եւ քանի՞ սակառի բարձէք զկոտորոցն լի: Եւ ասեն ցնա. Երկոտասան:

8:19: յորժամ զհինգ նկանակն ՚ի հինգ հազարսն, եւ քանի՞ սակառի բարձէք զկոտորոցն լի։ Եւ ասեն ցնա. Երկոտասա՛ն[730]։
[730] Ոմանք. Սակառի լի բար՛՛... եւ ասեն. Երկոտա՛՛։
19 երբ հինգ նկանակը բաժանեցի հինգ հազար հոգու, կտորտանքներով լի քանի՞ սակառ վերցրիք»: Եւ նրան պատասխանեցին՝ տասներկու
19 Չէ՞ք յիշեր, երբ հինգ նկանակը հինգ հազարին կտրեցի։ Քանի՞ կողով լեցուն կտորուանք վերցուցիք»։ Ըսին անոր. «Տասներկու»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: Когда Я пять хлебов преломил для пяти тысяч [человек], сколько полных коробов набрали вы кусков? Говорят Ему: двенадцать.
8:19  ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε; λέγουσιν αὐτῶ, δώδεκα.
8:19. ὅτε (which-also) τοὺς (to-the-ones) πέντε (to-five) ἄρτους (to-loaves) ἔκλασα (I-broke) εἰς (into) τοὺς (to-the-ones) πεντακισχιλίους , ( to-five-oft-thousand ?" πόσους ( To-whither-which ) κοφίνους (to-baskets) κλασμάτων (of-breakings-to) πλήρεις ( to-repleted ) ἤρατε; (ye-lifted?"λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Δώδεκα. (To-two-ten)
8:19. quando quinque panes fregi in quinque milia et quot cofinos fragmentorum plenos sustulistis dicunt ei duodecimWhen I broke the five loves among five thousand, how many baskets full of fragments took you up? They say to him: Twelve.
19. When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They say unto him, Twelve.
8:19. when I broke the five loves among the five thousand, how many baskets full of fragments you took up?” They said to him, “Twelve.”
8:19. When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.
When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve:

19: Когда Я пять хлебов преломил для пяти тысяч [человек], сколько полных коробов набрали вы кусков? Говорят Ему: двенадцать.
8:19  ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε; λέγουσιν αὐτῶ, δώδεκα.
8:19. quando quinque panes fregi in quinque milia et quot cofinos fragmentorum plenos sustulistis dicunt ei duodecim
When I broke the five loves among five thousand, how many baskets full of fragments took you up? They say to him: Twelve.
8:19. when I broke the five loves among the five thousand, how many baskets full of fragments you took up?” They said to him, “Twelve.”
8:19. When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.
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
8:19: the five: Mar 6:38-44; Mat 14:17-21; Luk 9:12-17; Joh 6:5-13
John Gill
8:19 When I brake the five loaves among five thousand,.... This, with what follows, chiefly regards the last question:
how many baskets full of fragments took ye up? do not you remember? have you forgot what was so lately done? surely you cannot:
they say unto him, twelve. Their memories were hereby refreshed, and they call to mind the exact number of the baskets of fragments that were taken up, which were above double the number of the loaves, the multitude were fed with.
Robert Jamieson, A. R. Fausset and David Brown
8:19 When I brake the five loaves among five thousand--"the five thousand."
how many baskets full of fragments took ye up? &c.
8:208:20: Եւ յորժամ զեւթն նկանակն ՚ի չորս հազարսն, եւ քանի՞ զամբիղ լի՝ բարձէք զկոտորոցն։ Եւ նոքա ասեն. Եւթն։
20 «Եւ երբ եօթը նկանակը չորս հազար հոգու բաժանեցի, կտորտանքների քանի՞ զամբիւղ լիքը վերցրիք»: Եւ նրանք պատասխանեցին՝ եօթը
20 «Ու երբ եօթը նկանակը չորս հազարին կտրեցի, քանի՞ զամբիւղ լեցուն կտորուանք վերցուցիք»։ Անոնք ալ ըսին. «Եօթը»։
Եւ յորժամ զեւթն նկանակն ի չորս հազարսն, քանի՞ զամբիղ լի բարձէք զկոտորոցն: Եւ նոքա ասեն. Եւթն:

8:20: Եւ յորժամ զեւթն նկանակն ՚ի չորս հազարսն, եւ քանի՞ զամբիղ լի՝ բարձէք զկոտորոցն։ Եւ նոքա ասեն. Եւթն։
20 «Եւ երբ եօթը նկանակը չորս հազար հոգու բաժանեցի, կտորտանքների քանի՞ զամբիւղ լիքը վերցրիք»: Եւ նրանք պատասխանեցին՝ եօթը
20 «Ու երբ եօթը նկանակը չորս հազարին կտրեցի, քանի՞ զամբիւղ լեցուն կտորուանք վերցուցիք»։ Անոնք ալ ըսին. «Եօթը»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: А когда семь для четырех тысяч, сколько корзин набрали вы оставшихся кусков. Сказали: семь.
8:20  ὅτε τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σπυρίδων πληρώματα κλασμάτων ἤρατε; καὶ λέγουσιν [αὐτῶ], ἑπτά.
8:20. ὅτε (Which-also) τοὺς (to-the-ones) ἑπτὰ (to-seven) εἰς (into) τοὺς (to-the-ones) τετρακισχιλίους , ( to-four-oft-thousand ?" πόσων ( Of-whither-which ) σφυρίδων (of-coilings) πληρώματα (to-en-fillings-to) κλασμάτων (of-breakings-to) ἤρατε; (ye-lifted?"καὶ (And) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Ἑπτά. (To-seven)
8:20. quando et septem panes in quattuor milia quot sportas fragmentorum tulistis et dicunt ei septemWhen also the seven loaves among four thousand, how many baskets of fragments took you up? And they say to him: Seven.
20. And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they say unto him, Seven.
8:20. “And when the seven loaves were among the four thousand, how many baskets of fragments did you take up?” And they said to him, “Seven.”
8:20. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.
And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven:

20: А когда семь для четырех тысяч, сколько корзин набрали вы оставшихся кусков. Сказали: семь.
8:20  ὅτε τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σπυρίδων πληρώματα κλασμάτων ἤρατε; καὶ λέγουσιν [αὐτῶ], ἑπτά.
8:20. quando et septem panes in quattuor milia quot sportas fragmentorum tulistis et dicunt ei septem
When also the seven loaves among four thousand, how many baskets of fragments took you up? And they say to him: Seven.
8:20. “And when the seven loaves were among the four thousand, how many baskets of fragments did you take up?” And they said to him, “Seven.”
8:20. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: Mar 8:1-9; Mat 15:34-38
John Gill
8:20 And when the seven among four thousand,.... That is, when seven loaves were broken among four thousand men,
how many baskets full of fragments took ye up? this surely you must remember, it being so recent an action, but just done, as it were:
and they said, seven; for this, as yet, could not have slipped their memories; though they had, been reasoning among themselves because of their straitness of provisions, as if these things had never been done.
8:218:21: Եւ ասէ ցնոսա. Իսկ զիա՞րդ ո՛չ իմանայք։
21 Եւ նա նրանց ասաց. «Ապա ուրեմն ինչպէ՞ս չէք հասկանում»:
21 Ու ըսաւ անոնց. «Հապա ի՞նչպէս չէք հասկնար»։
Եւ ասէ ցնոսա. Իսկ զիա՞րդ ոչ իմանայք:

8:21: Եւ ասէ ցնոսա. Իսկ զիա՞րդ ո՛չ իմանայք։
21 Եւ նա նրանց ասաց. «Ապա ուրեմն ինչպէ՞ս չէք հասկանում»:
21 Ու ըսաւ անոնց. «Հապա ի՞նչպէս չէք հասկնար»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: И сказал им: как же не разумеете?
8:21  καὶ ἔλεγεν αὐτοῖς, οὔπω συνίετε;
8:21. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Οὔπω (Not-unto-whither) συνίετε; (ye-send-together?"
8:21. et dicebat eis quomodo nondum intellegitisAnd he said to them: How do you not yet understand?
21. And he said unto them, Do ye not yet understand?
8:21. And he said to them, “How is it that you do not yet understand?”
8:21. And he said unto them, How is it that ye do not understand?
And he said unto them, How is it that ye do not understand:

21: И сказал им: как же не разумеете?
8:21  καὶ ἔλεγεν αὐτοῖς, οὔπω συνίετε;
8:21. et dicebat eis quomodo nondum intellegitis
And he said to them: How do you not yet understand?
8:21. And he said to them, “How is it that you do not yet understand?”
8:21. And he said unto them, How is it that ye do not understand?
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
8:21: How: Mar 8:12, Mar 8:17, Mar 6:52, Mar 9:19; Psa 94:8; Mat 16:11, Mat 16:12; Joh 14:9; Co1 6:5, Co1 15:34
Geneva 1599
8:21 And he said unto them, (c) How is it that ye do not understand?
(c) How does it come to pass that you do not understand these things which are so plain and evident.
John Gill
8:21 And he said unto them,.... Since this was the case, and they so well remembered the miracles he had wrought, and the circumstances of them:
how is it that ye do not understand? my words concerning the leaven of the Pharisees, of the Sadducees, and of Herod, as to imagine I spoke of bread, taken in a literal sense; or that I concerned myself about the scantiness of your provisions, when you, might have learnt from my late miracles, how able I am to support you, if you had not so much as one loaf with you: wherefore it argues great want both of understanding and faith, and shows great stupidity, ignorance, and unbelief, to give such a sense of my words, and to be anxiously concerned on the score of your provisions.
Robert Jamieson, A. R. Fausset and David Brown
8:21 How is it that ye do not understand?--"do not understand that the warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip." Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other much larger, of which there were seven.
Blind Man at Bethsaida Restored to Sight (Mk 8:22-26).
8:228:22: Գա՛ն ՚ի Բեթսայիդա. եւ ածեն առաջի նորա կո՛յր մի, եւ աղաչէին զնա՝ զի մերձեսցի ՚ի նա։
22 Եկան Բեթսայիդա. եւ նրա առաջ բերեցին մի կոյրի ու աղաչում էին, որ դիպչի նրան
22 Երբ Բեթսայիդա գնաց, անոր առջեւ կոյր մը բերին ու կ’աղաչէին իրեն որ դպչի անոր։
Գան ի Բեթսայիդա, եւ ածեն առաջի նորա կոյր մի, եւ աղաչէին զնա զի մերձեսցի ի նա:

8:22: Գա՛ն ՚ի Բեթսայիդա. եւ ածեն առաջի նորա կո՛յր մի, եւ աղաչէին զնա՝ զի մերձեսցի ՚ի նա։
22 Եկան Բեթսայիդա. եւ նրա առաջ բերեցին մի կոյրի ու աղաչում էին, որ դիպչի նրան
22 Երբ Բեթսայիդա գնաց, անոր առջեւ կոյր մը բերին ու կ’աղաչէին իրեն որ դպչի անոր։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: Приходит в Вифсаиду; и приводят к Нему слепого и просят, чтобы прикоснулся к нему.
8:22  καὶ ἔρχονται εἰς βηθσαϊδάν. καὶ φέρουσιν αὐτῶ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται.
8:22. Καὶ (And) ἔρχονται ( they-cometh ) εἰς (into) Βηθσαιδάν. (to-a-Bethsaida) Καὶ (And) φέρουσιν (they-beareth) αὐτῷ (unto-it) τυφλὸν (to-blind,"καὶ (and) παρακαλοῦσιν (they-calleth-beside-unto) αὐτὸν (to-it) ἵνα (so) αὐτοῦ (of-it) ἅψηται . ( it-might-have-fastened )
8:22. et veniunt Bethsaida et adducunt ei caecum et rogabant eum ut illum tangeretAnd they came to Bethsaida: and they bring to him a blind man. And they besought him that he would touch him.
22. And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him.
8:22. And they went to Bethsaida. And they brought a blind man to him. And they petitioned him, so that he would touch him.
8:22. And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.
And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him:

22: Приходит в Вифсаиду; и приводят к Нему слепого и просят, чтобы прикоснулся к нему.
8:22  καὶ ἔρχονται εἰς βηθσαϊδάν. καὶ φέρουσιν αὐτῶ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται.
8:22. et veniunt Bethsaida et adducunt ei caecum et rogabant eum ut illum tangeret
And they came to Bethsaida: and they bring to him a blind man. And they besought him that he would touch him.
8:22. And they went to Bethsaida. And they brought a blind man to him. And they petitioned him, so that he would touch him.
8:22. And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 О чуде исцеления слепого в Вифсаиде (собственно, не доходя до нее), сообщает только один ев. Марк. Вифсаида лежала на пути в Кесарию Филиппову, - куда, собственно, и направлялся Господь, - неподалеку от того места, где Иордан впадает в море. Слепой, которого привели ко Христу, прежде был зрячим, как это видно из того, что он имел представление о людях и деревьях (ст. 24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.

This cure is related only by this evangelist, and there is something singular in the circumstances.

I. Here is a blind man brought to Christ by his friends, with a desire that he would touch him, v. 22. Here appears the faith of those that brought him--they doubted not but that one touch of Christ's hand would recover him his sight; but the man himself showed not that earnestness for, or expectation of, a cure that other blind men did. If those that are spiritually blind, do not pray for themselves, yet let their friends and relations pray for them, that Christ would be pleased to touch them.

II. Here is Christ leading this blind man, v. 23. He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job xxix. 15. Never had poor blind man such a Leader. He led him out of the town. Had he herein only designed privacy, he might have led him into a house, into an inner chamber, and have cured him there; but he intended hereby to upbraid Bethsaida with the mighty works that had in vain been done in her (Matt. xi. 21), and was telling her, in effect, she was unworthy to have any more done within her walls. Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets.

III. Here is the cure of the blind man, by that blessed Oculist, who came into the world to preach the recovering of sight to the blind (Luke iv. 18), and to give what he preached. In this cure we may observe, 1. That Christ used a sign; he spat on his eyes (spat into them, so some), and put his hand upon him. He could have cured him, as he did others, with a word speaking, but thus he was pleased to assist his faith which was very weak, and to help him against his unbelief. And this spittle signified the eye-salve wherewith Christ anoints the eyes of those that are spiritually blind, Rev. iii. 18. 2. That the cure was wrought gradually, which was not usual in Christ's miracles. He asked him if he saw aught, v. 23. Let him tell what condition his sight was in, for the satisfaction of those about him. And he looked up; so far he recovered his sight, that he could open his eyes, and he said, I see men as trees walking; he could not distinguish men from trees, otherwise than he could discern them to move. He had some glimmerings of sight, and betwixt him and the sky could perceive a man erect like a tree, but could not discern the form thereof, Job iv. 16. But, 3. It was soon completed; Christ never doeth his work by the halves, nor leaves it till he can say, It is finished. He put his hands again upon his eyes, to disperse the remaining darkness, and then bade him look up again, and he saw every man clearly, v. 25. Now Christ took this way, (1.) Because he would not tie himself to a method, but would show with what liberty he acted in all he did. He did not cure by rote, as I may say, and in a road, but varied as he thought fit. Providence gains the same end in different ways, that men may attend its motions with an implicit faith. (2.) Because it should be to the patient according to his faith; and perhaps this man's faith was at first very weak, but afterward gathered strength, and accordingly his cure was. Not that Christ always went by this rule, but thus he would sometimes put a rebuke upon those who came to him, doubting. (3.) Thus Christ would show how, and in what method, those are healed by his grace, who by nature are spiritually blind; at first, their knowledge is confused, they see men as trees walking; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly, Prov. iv. 18. Let us enquire then, if we see aught of those things which faith is the substance and evidence of; and if through grace we see any thing of them, we may hope that we shall see yet more and more, for Jesus Christ will perfect for ever those that are sanctified.

IV. The directions Christ gave the man he had cured, not to tell it to any in the town of Bethsaida, nor so much as to go into the town, where probably there were some expecting him to come back, who had seen Christ lead him out of the town, but, having been eyewitnesses of so many miracles, had not so much as the curiosity to follow him: let not those be gratified with the sight of him when he was cured, who would not show so much respect to Christ as to go a step out of the town, to see this cure wrought. Christ doth not forbid him to tell it to others, but he must not tell it to any in the town. Slighting Christ's favours is forfeiting them; and Christ will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and now they are hid from her eyes. They will not see, and therefore shall not see.
Adam Clarke: Commentary on the Bible - 1831
8:22: They bring a blind man unto him - Christ went about to do good, and wherever he came he found some good to be done; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men.
Albert Barnes: Notes on the Bible - 1834
8:22: To Bethsaida - See the notes at Mat 11:21.
And they bring a blind man unto him - The healing of the blind man of Bethsaida is recorded only by mar
Besought him to touch him - That is, to heal him, for they believed that his touch would restore his sight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Bethsaida: Mar 6:45; Mat 11:21; Luk 9:10, Luk 10:13; Joh 1:44, Joh 12:21
they bring: Mar 2:3, Mar 6:55, Mar 6:56
to touch: Mar 5:27-29; Mat 8:3, Mat 8:15, Mat 9:29
Geneva 1599
8:22 (4) And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.
(4) A true image of our regeneration, which Christ, separating us from the world, works and accomplishes in us gradually.
John Gill
8:22 And he cometh to Bethsaida,.... The city of Andrew, Peter, and Philip, Jn 1:44; a fishing town, which was situated by the sea of Galilee. Beza's ancient copy, and the Gothic version, wrongly read "Bethany". The Vulgate Latin, Arabic, and Ethiopic versions read, "they came"; Christ, and his twelve apostles, who landed at this place:
and they bring a blind man unto him; for Christ had been here before, and was known by the inhabitants of the place; who, as soon as they heard of his arrival, and knowing what miracles were done by him, brought a poor blind man, of their town, to him, to be cured by him:
and besought him to touch him; having heard of, or seen cures performed by him this way. This man is an emblem of such who are spiritually blind: he had no natural sight at all; he could see nothing; he had not the least glimmering of any thing, until he was touched by Christ: so men, in a state of nature, are quite dark, even darkness itself, until they are made light by the Lord: they have no sight, nor sense of themselves, of their sinful, lost, and dangerous estate and condition they are in; they know not because they are blind, that they are wretched, and poor, and miserable, and naked: they have no sight of Christ, neither of the glory of his person, nor of the fulness of his grace, nor of the nature, necessity, and suitableness of his salvation: they are quite blind as to any saving knowledge of God in Christ, the way of life and peace by him, and the work of the Spirit of God upon the soul; or with regard to any spiritual experience of the power of Gospel truths, or views of the glories of another world: and as this man seemed to be unconcerned himself about the cure of his blindness, only his friends were affected with his case, and brought him to Christ, and solicited a cure, so it is with unregenerate men, they are insensible of their case, and so thoughtless of it, and unaffected with it, and do not, of themselves, seek for a deliverance out of it; nor do they make use of means for that purpose; but it becomes their friends, relations, and acquaintance, that are spiritual, who know their case, and their need of Christ, and his grace, to bring them to him under the means, and pray unto him, that he would put forth the mighty power of his grace upon them, and give them spiritual sight to see in what a lost condition they are, and their need of him.
Robert Jamieson, A. R. Fausset and David Brown
8:22 And he cometh to Bethsaida--Bethsaida Julias, on the northeast side of the take, whence after this He proceeded to CÃ&brvbr;sarea Philippi (Mk 8:27).
and they bring a blind man unto him, and besought him to touch him--See on Mk 7:32.
8:238:23: Եւ առեալ զձեռանէ կուրին՝ եհա՛ն արտաքոյ շինին, եթուք յա՛չս նորա, եւ ձե՛ռն եդ ՚ի վերայ նորա. եւ հարցանէր ցնա՝ թէ տեսանիցէ՛ ինչ[731]։ [731] Ոմանք. Եւ ձեռն եդ ՚ի վերայ գլխոյ նորա. եւ։
23 Եւ նա բռնելով կոյրի ձեռքից՝ գիւղից դուրս հանեց. նրա աչքերը թքով թրջեց եւ ձեռքը նրա վրայ դրեց. եւ հարցնում էր կոյրին, թէ բան տեսնո՞ւմ է
23 Անիկա կոյրին ձեռքէն բռնելով գիւղէն դուրս հանեց ու անոր աչքերուն թքնելով՝ ձեռքը անոր վրայ դրաւ ու հարցուց անոր թէ՝ բան մը կը տեսնէ՞։
Եւ առեալ զձեռանէ կուրին` եհան արտաքոյ շինին, եթուք յաչս նորա եւ ձեռն եդ ի վերայ նորա. եւ հարցանէր ցնա թէ տեսանիցէ՞ ինչ:

8:23: Եւ առեալ զձեռանէ կուրին՝ եհա՛ն արտաքոյ շինին, եթուք յա՛չս նորա, եւ ձե՛ռն եդ ՚ի վերայ նորա. եւ հարցանէր ցնա՝ թէ տեսանիցէ՛ ինչ[731]։
[731] Ոմանք. Եւ ձեռն եդ ՚ի վերայ գլխոյ նորա. եւ։
23 Եւ նա բռնելով կոյրի ձեռքից՝ գիւղից դուրս հանեց. նրա աչքերը թքով թրջեց եւ ձեռքը նրա վրայ դրեց. եւ հարցնում էր կոյրին, թէ բան տեսնո՞ւմ է
23 Անիկա կոյրին ձեռքէն բռնելով գիւղէն դուրս հանեց ու անոր աչքերուն թքնելով՝ ձեռքը անոր վրայ դրաւ ու հարցուց անոր թէ՝ բան մը կը տեսնէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
8:2323: Он, взяв слепого за руку, вывел его вон из селения и, плюнув ему на глаза, возложил на него руки и спросил его: видит ли что?
8:23  καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῶ, ἐπηρώτα αὐτόν, εἴ τι βλέπεις;
8:23. καὶ (And) ἐπιλαβόμενος ( having-had-taken-upon ) τῆς (of-the-one) χειρὸς (of-hand) τοῦ (of-the-one) τυφλοῦ (of-blind) ἐξήνεγκεν (it-beared-out) αὐτὸν (to-it) ἔξω (out-unto-which) τῆς (of-the-one) κώμης, (of-a-village,"καὶ (and) πτύσας (having-spewed) εἰς (into) τὰ (to-the-ones) ὄμματα (to-sights) αὐτοῦ, (of-it,"ἐπιθεὶς (having-had-placed-upon) τὰς (to-the-ones) χεῖρας (to-hands) αὐτῷ, (unto-it,"ἐπηρώτα (it-was-upon-entreating-unto) αὐτόν (to-it,"Εἴ (If) τι (to-a-one) βλέπεις; (thou-view?"
8:23. et adprehendens manum caeci eduxit eum extra vicum et expuens in oculos eius inpositis manibus suis interrogavit eum si aliquid videretAnd taking the blind man by the hand, he led him out of the town. And spitting upon his eyes, laying his hands on him, he asked him if he saw any thing.
23. And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught?
8:23. And taking the blind man by the hand, he led him beyond the village. And putting spit on his eyes, laying his hands on him, he asked him if he could see anything.
8:23. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.
And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought:

23: Он, взяв слепого за руку, вывел его вон из селения и, плюнув ему на глаза, возложил на него руки и спросил его: видит ли что?
8:23  καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῶ, ἐπηρώτα αὐτόν, εἴ τι βλέπεις;
8:23. et adprehendens manum caeci eduxit eum extra vicum et expuens in oculos eius inpositis manibus suis interrogavit eum si aliquid videret
And taking the blind man by the hand, he led him out of the town. And spitting upon his eyes, laying his hands on him, he asked him if he saw any thing.
8:23. And taking the blind man by the hand, he led him beyond the village. And putting spit on his eyes, laying his hands on him, he asked him if he could see anything.
8:23. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.
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
23 Внешние действия, какие здесь употребляет Христос, те же, какие Он употреблял при исцелении глухого косноязычного (ср. VII, 32).
Adam Clarke: Commentary on the Bible - 1831
8:23: And he took the blind man by the hand - Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work.
Led him out of the town - Thus showing the inhabitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: see on Mat 11:21 (note). When a people do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed - even the visible Church becomes there extinct; and the candle is put out - no more means of spiritual illumination are afforded to the unfaithful inhabitants: Rev 2:5.
When he had spit on his eyes - There is a similar transaction to this mentioned by John, Joh 9:6. It is likely this was done merely to separate the eyelids; as, in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and, therefore, natural means only were employed - this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. See on Mar 7:33 (note). It has always been evident that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means.
If he saw aught - Ει, if, is wanting in the Syriac, all the Persic and Arabic, and in the Ethiopic; and τι βλεπεις, Dost thou see any thing? is the reading of CD, Coptic, Ethiopic, all the Arabic and Persic.
Albert Barnes: Notes on the Bible - 1834
8:23: Led him out of the town - Why this was done the sacred writers have not told us. It might have been to avoid the collecting of a multitude, and thus to have escaped the designs of the Pharisees who were attempting to take his life, and chiefly on a charge of sedition and of exciting the people. On this account Jesus chose to perform the miracle alone, thus showing that while he did good, he desired to do it in such a way as to avoid the "appearance" of evil, and to pRev_ent, at the same time, ostentation and the malice of his enemies.
Spit on his eyes - Why this was done is not known. It was evidently not intended to perform the cure by any natural effect of the spittle. It was to the man a "sign," an evidence that it was the power of Jesus. The eyes were probably closed. They were perhaps "gummed" or united together by a secretion that had become hard. To apply spittle to them - to wet them - would be a "sign," a natural expression of removing the obstruction and opening them. The power was not in the spittle, but it attended the application of it.
Saw aught - Saw anything.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: by the: Isa 51:18; Jer 31:32; Act 9:8; Heb 8:9
out: Mar 7:33; Isa 44:2
spit: Joh 9:6, Joh 9:7; Rev 3:18
John Gill
8:23 And he took the blind man by the hand,.... Not for the sake of touching him, in order to heal him, as they desired, but to be his guide:
and led him out of the town; to shun all appearance of vain glory and popular applause, being willing to do the miracle in a private manner; and because of the obstinacy and unbelief of the inhabitants of this place, who were not worthy to be witnesses of such a cure; see Mt 11:21;
and when he had spit on his eyes; not as a cause of healing him; for whatever use spittle may be of to such that have weak eyes, it can have no causal influence upon, or be of any service, in a natural way, to a blind man to restore his sight unto him:
and put his hands upon him; as he sometimes did, when he healed persons of any disorder:
he asked him, if he saw ought; any object whatever, whether he could perceive he had any sight at all. Christ's taking the blind man by the hand, and leading him out or the town, and spitting on his eyes, and putting his hands upon him, and then asking him if he saw ought, are emblematical of what he does in spiritual conversion, when he turns men from darkness to light: he takes them by the hand, which expresses his condescension, grace, and mercy, and becomes their guide and leader; and a better, and safer guide they cannot have; he brings them by a way they know not, and leads them in paths they had not known before; makes darkness light before them, and crooked things straight, and does not forsake them: he takes them apart, and separates them from the rest of the world; he calls them out from thence to go with him, teaching them, that, when enlightened by him, they should have no fellowship with the unfruitful works of darkness, and the workers of them; for what communion has light with darkness? his putting spittle upon his eyes, may signify the means of grace, the eye salve of the word, which, when attended with a divine power, enlightens the eyes; and which power may be represented here by Christ's putting his hands upon the man; for the Gospel, without the power of Christ, Is insufficient to produce such an effect; but when it is accompanied with that, it always succeeds.
John Wesley
8:23 He led him out of the town - It was in just displeasure against the inhabitants of Bethsaida for their obstinate infidelity, that our Lord would work no more miracles among them, nor even suffer the person he had cured, either to go into the town, or to tell it to any therein.
Robert Jamieson, A. R. Fausset and David Brown
8:23 And he took the blind man by the hand, and led him out of the town--Of the deaf and dumb man it is merely said that "He took him aside" (Mk 7:33); but this blind man He led by the hand out of the town, doing it Himself rather than employing another--great humility, exclaims BENGEL--that He might gain his confidence and raise his expectation.
and when be had spit on his eyes--the organ affected--See on Mk 7:33.
and put his hands upon him, he asked him if he saw aught.
8:248:24: Բացաւ՝ եւ ասէր. Տեսանե՛մ զմարդիկս՝ զի շրջին իբրեւ զծառս։
24 Նա բացեց աչքերը եւ ասաց. «Տեսնում եմ մարդկանց, որ շրջում են ինչպէս ծառեր»
24 Ան ալ նայեցաւ եւ ըսաւ. «Մարդիկ կը տեսնեմ ծառերու պէս որ կը պտըտին»։
[35]Բացաւ, եւ ասէր. Տեսանեմ զմարդիկս զի շրջին իբրեւ զծառս:

8:24: Բացաւ՝ եւ ասէր. Տեսանե՛մ զմարդիկս՝ զի շրջին իբրեւ զծառս։
24 Նա բացեց աչքերը եւ ասաց. «Տեսնում եմ մարդկանց, որ շրջում են ինչպէս ծառեր»
24 Ան ալ նայեցաւ եւ ըսաւ. «Մարդիկ կը տեսնեմ ծառերու պէս որ կը պտըտին»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2424: Он, взглянув, сказал: вижу проходящих людей, как деревья.
8:24  καὶ ἀναβλέψας ἔλεγεν, βλέπω τοὺς ἀνθρώπους, ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας.
8:24. καὶ (And) ἀναβλέψας (having-viewed-up) ἔλεγεν (it-was-forthing,"Βλέπω (I-view) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) ὅτι (to-which-a-one) ὡς (as) δένδρα (to-trees) ὁρῶ (I-discern-unto) περιπατοῦντας . ( to-treading-about-unto )
8:24. et aspiciens ait video homines velut arbores ambulantesAnd looking up, he said: I see men, as it were trees, walking.
24. And he looked up, and said, I see men; for I behold as trees, walking.
8:24. And looking up, he said, “I see men but they are like walking trees.”
8:24. And he looked up, and said, I see men as trees, walking.
And he looked up, and said, I see men as trees, walking:

24: Он, взглянув, сказал: вижу проходящих людей, как деревья.
8:24  καὶ ἀναβλέψας ἔλεγεν, βλέπω τοὺς ἀνθρώπους, ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας.
8:24. et aspiciens ait video homines velut arbores ambulantes
And looking up, he said: I see men, as it were trees, walking.
8:24. And looking up, he said, “I see men but they are like walking trees.”
8:24. And he looked up, and said, I see men as trees, walking.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25 Слепой не тотчас стал ясно видеть: его глаза были еще подернуты туманом, и он не различал людей от деревьев. Поэтому Господь второй раз возлагает на него руки, и больной стал видеть все ясно.
Adam Clarke: Commentary on the Bible - 1831
8:24: I see men as trees, walking - His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former.
Albert Barnes: Notes on the Bible - 1834
8:24: I see men, as trees, walking - I see men walking, but see them so indistinctly that, but for their "motion," I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not "at once" restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could "wholly," and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: I see: Jdg 9:36; Isa 29:18, Isa 32:3; Co1 13:9-12
Geneva 1599
8:24 And he looked up, and said, I (f) see men as trees, walking.
(f) He perceived men moving but at the same time could not discern their bodies.
John Gill
8:24 And he looked up,.... This is omitted in the Arabic and Persic versions. The sense is, that he opened his eyelids, and lifted up his eyes, to try if he could see, and he could, and did see again; his sight was returned again, though very imperfectly as yet:
and said, I see men, as trees, walking: he saw some objects at a little distance from him, which, by their motion, he supposed to be men; otherwise his sight was so imperfect, that he could not have distinguished them from trees: he was capable of discerning the bulk of their bodies, and that they walked, or moved forward; but he could not distinguish the particular parts of their bodies; they seemed to be like trunks of trees, in an erect posture, and which he should have took for such, had it not been for their walking. As this man immediately, upon Christ's putting spittle on his eyes, and laying his hands on him, had sight given him, though it was very obscure and glimmering; so, as soon as ever the Gospel comes with power, it dispels the darkness of the mind, and introduces light; though at first it is but very small; it is let in gradually: the sinner is first convinced of the evil of his actions, and then of the sinfulness of his nature; he first sees the ability and suitableness of Christ as a Saviour, and after that his willingness, and his interest in him as such; and all this is commonly before he is so well acquainted with the dignity and infiniteness of his person, as the Son of God: and it is some time before he has his spiritual senses exercised to discern between good and evil, between truth and error; or arrives to a clear and distinct knowledge of Gospel truths, and a stability in them. Hence it is, that such are greatly harassed with Satan's temptations; are disquieted in their souls; are filled with doubts and fears, and are in danger of being imposed upon by false teachers.
John Wesley
8:24 I see men as trees walking - He distinguished men from trees only by their motion.
Robert Jamieson, A. R. Fausset and David Brown
8:24 And he looked up, and said, I see men as trees, walking--This is one of the cases in which one edition of what is called the received text differs from another. That which is decidedly the best supported, and has also internal evidence on its side is this: "I see men; for I see [them] as trees walking"--that is, he could distinguish them from trees only by their motion; a minute mark of truth in the narrative, as ALFORD observes, describing how human objects had appeared to him during that gradual failing of sight which had ended in blindness.
8:258:25: Դարձեալ եդ ձեռս ՚ի վերայ աչաց նորա՝ եբաց, եւ տեսանէ՛ր. ողջացաւ եւ տեսանէ՛ր համարձակ զամենայն[732]։ [732] Ոմանք. Եդ ձեռն ՚ի վերայ ա՛՛։
25 Նա կրկին ձեռքերը դրեց նրա աչքերի վրայ. կոյրը իր աչքերը բացեց եւ տեսնում էր. բժշկուեց եւ ամէն ինչ յստակ տեսնում էր
25 Նորէն ձեռքը անոր աչքերուն վրայ դրաւ ու անոր նայիլ տուաւ եւ ողջնցաւ ու ամէն բան համարձակ կը տեսնէր։
Դարձեալ եդ ձեռս ի վերայ աչաց նորա, [36]եբաց, եւ տեսանէր. ողջացաւ, եւ տեսանէր համարձակ զամենայն:

8:25: Դարձեալ եդ ձեռս ՚ի վերայ աչաց նորա՝ եբաց, եւ տեսանէ՛ր. ողջացաւ եւ տեսանէ՛ր համարձակ զամենայն[732]։
[732] Ոմանք. Եդ ձեռն ՚ի վերայ ա՛՛։
25 Նա կրկին ձեռքերը դրեց նրա աչքերի վրայ. կոյրը իր աչքերը բացեց եւ տեսնում էր. բժշկուեց եւ ամէն ինչ յստակ տեսնում էր
25 Նորէն ձեռքը անոր աչքերուն վրայ դրաւ ու անոր նայիլ տուաւ եւ ողջնցաւ ու ամէն բան համարձակ կը տեսնէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:2525: Потом опять возложил руки на глаза ему и велел ему взглянуть. И он исцелел и стал видеть все ясно.
8:25  εἶτα πάλιν ἐπέθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα.
8:25. εἶτα (If-to-the-ones) πάλιν (unto-furthered) ἔθηκεν (it-placed) τὰς (to-the-ones) χεῖρας (to-hands) ἐπὶ (upon) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) αὐτοῦ, (of-it,"καὶ (and) διέβλεψεν, (it-viewed-through,"καὶ (and) ἀπεκατέστη, (it-had-stood-down-off,"καὶ (and) ἐνέβλεπεν (it-was-viewing-in) τηλαυγῶς (unto-finish-rayed) ἅπαντα . ( to-along-all )
8:25. deinde iterum inposuit manus super oculos eius et coepit videre et restitutus est ita ut videret clare omniaAfter that again he laid his hands upon his eyes: and he began to see and was restored, so that he saw all things clearly.
25. Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly.
8:25. Next he placed his hands again over his eyes, and he began to see. And he was restored, so that he could see everything clearly.
8:25. After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.
After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly:

25: Потом опять возложил руки на глаза ему и велел ему взглянуть. И он исцелел и стал видеть все ясно.
8:25  εἶτα πάλιν ἐπέθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα.
8:25. deinde iterum inposuit manus super oculos eius et coepit videre et restitutus est ita ut videret clare omnia
After that again he laid his hands upon his eyes: and he began to see and was restored, so that he saw all things clearly.
8:25. Next he placed his hands again over his eyes, and he began to see. And he was restored, so that he could see everything clearly.
8:25. After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:25: And saw every man clearly - But instead of ἁπαντας, all men, several excellent MSS., and the principal versions, have ἁπαντα, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however small the first manifestations of mercy may be, they are nevertheless the beginnings of the fullness of the blessings of the Gospel of peace. Reader, art thou in this man's state? Art thou blind? Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear to the heavenly inheritance.
Albert Barnes: Notes on the Bible - 1834
8:25: Every man clearly - Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, "intend" to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, Co2 4:4; Jo1 2:11; Joh 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to "look" on him as a Saviour. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, the stars, the hills, the vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of light that he sees all things clearly. At first religion appears full of mysteries. Doctrines and facts are brought before his mind that he cannot fully comprehend. He is still perplexed, and he may doubt whether he has ever seen anything aright, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: and saw: Pro 4:18; Mat 13:12; Phi 1:6; Pe1 2:9; Pe2 3:18
Geneva 1599
8:25 After that he put [his] hands again upon his eyes, and made him (g) look up: and he was restored, and saw every man clearly.
(g) He commanded him to try again, to determine whether or not he could indeed see well.
John Gill
8:25 After that he had put his hands again upon his eyes,.... By the former account it does not appear on what part of him he put his hands; but this determines it; and from hence it seems plain, that he first spit on his eyes, and then closed them, and put his hands on them; which last action of his he repeated, though not the former:
and made him look up. This is omitted in the Syriac, Persic, and Ethiopic versions. The Vulgate Latin reads it, "he began to see"; and so Beza's ancient copy: but this he did before, upon the first imposition of hands on him. The Arabic version renders it, "he saw well": this is expressed afterwards. The words are an order, or command of Christ to the man to lift up his eyes, and try again how he could see, and whether any better than before, which he did:
and he was restored; his sight was restored to him as before, and he was perfectly cured of his blindness;
and saw every man clearly; or "all things", as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read: he saw every object distinctly, and afar off, as the word used also signifies; he could distinguish men from trees, and trees from men. This man, as before observed, was a very lively emblem of one that is spiritually enlightened by the grace of God: Christ first separated this man from the rest of the multitude; and such are first distinguished from others in election, and redemption, and calling, who are illuminated by the Spirit of God: means were made use of by Christ for healing this man; though the bare actions, without a divine power, would have been insufficient, as the spittle of his mouth, and the imposition of his hands: and, generally speaking, in the illumination of a sinner the word of Christ's mouth is a means; though this, without the efficacy of his grace, is not of itself sufficient. This man, upon his first reception of sight, had a very dim, obscure, and imperfect view of things; could not well distinguish one thing from another, though he saw. As at first conversion, the enlightened soul has but a very glimmering view of things, particularly of Christ, the glory and fulness of his person, the efficacy of his blood, the excellency of his righteousness, of his ability, willingness, and suitableness as a Saviour; and especially of those doctrines of the Gospel, that are more sublime and distinguishing. But as this man afterwards had a more clear, and distinct view of objects; so it is with true believers in Christ; their shining light increases, and shines more and more unto the perfect day. For Gospel light at present is not perfect in any such who have the clearest views of things, have some darkness and imperfection in them; though they may be said to see all things clearly in comparison of what they sometimes did, and others do: particularly saints, under the Gospel dispensation see more clearly than those under the legal dispensation did; the object was at a greater distance from them; they saw the promises afar off; and the medium of their sight or through which they saw were obscure types shadows and sacrifices and dark prophecies. Moses, and his law, had a veil over them; but New Testament saints with open face without a veil behold as in a glass the glory of the Lord Jesus and of Gospel truths: indeed, they that know most see things most clearly and speak of them most distinctly know but in part and prophesy but in part in comparison of the beatific vision; when saints shall see face to face and know, as they are known; they now see but through a glass darkly. How clearly will all things be seen in the new Jerusalem state when there will be no need of the light of the sun or moon of ordinances; but Christ, the Lamb will be the everlasting light thereof in which the nations of them that are saved shall walk!
Robert Jamieson, A. R. Fausset and David Brown
8:25 After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly--Perhaps the one operation perfectly restored the eyes, while the other imparted immediately the faculty of using them. It is the only recorded example of a progressive cure, and it certainly illustrates similar methods in the spiritual kingdom. Of the four recorded cases of sight restored, all the patients save one either came or were brought to the Physician. In the case of the man born blind, the Physician came to the patient. So some seek and find Christ; of others He is found who seek Him not.
8:268:26: Արձակեա՛ց զնա ՚ի տուն իւր՝ եւ ասէ. ՚Ի շէնդ մի՛ մտանիցես, այլ ե՛րթ ՚ի տուն քո. եւ յորժամ ՚ի շէնն մտանիցես՝ մի՛ ումեք ասիցես ՚ի շինին։
26 Նրան իր տունն արձակեց եւ ասաց. «Գիւղ մի՛ մտիր, այլ գնա՛ քո տունը, իսկ երբ գիւղ մտնես, գիւղում ոչ ոքի չասես[14]»: [14] 14. Լաւագոյն յուն. բն. այս նախադասութեան փոխարէն ունեն «Նոյնիսկ գիւղ մի՛ գնա»:
26 Ետքը զանիկա իր տունը ղրկելով՝ ըսաւ. «Գիւղը մի՛ մտներ ու գիւղին մէջ մարդու մի՛ ըսեր»։
Արձակեաց զնա ի տուն իւր եւ ասէ. Ի շէնդ մի՛ մտանիցես, [37]այլ երթ ի տուն քո. եւ յորժամ ի շէնն մտանիցես, մի՛ ումեք ասիցես ի շինին:

8:26: Արձակեա՛ց զնա ՚ի տուն իւր՝ եւ ասէ. ՚Ի շէնդ մի՛ մտանիցես, այլ ե՛րթ ՚ի տուն քո. եւ յորժամ ՚ի շէնն մտանիցես՝ մի՛ ումեք ասիցես ՚ի շինին։
26 Նրան իր տունն արձակեց եւ ասաց. «Գիւղ մի՛ մտիր, այլ գնա՛ քո տունը, իսկ երբ գիւղ մտնես, գիւղում ոչ ոքի չասես[14]»:
[14] 14. Լաւագոյն յուն. բն. այս նախադասութեան փոխարէն ունեն «Նոյնիսկ գիւղ մի՛ գնա»:
26 Ետքը զանիկա իր տունը ղրկելով՝ ըսաւ. «Գիւղը մի՛ մտներ ու գիւղին մէջ մարդու մի՛ ըսեր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2626: И послал его домой, сказав: не заходи в селение и не рассказывай никому в селении.
8:26  καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων, μηδὲ εἰς τὴν κώμην εἰσέλθῃς.
8:26. καὶ (And) ἀπέστειλεν (it-set-off) αὐτὸν (to-it) εἰς (into) οἶκον (to-a-house) αὐτοῦ (of-it) λέγων (forthing,"Μηδὲ (Lest-moreover) εἰς (into) τὴν (to-the-one) κώμην (to-a-village) εἰσέλθῃς. (thou-might-have-had-came-into)
8:26. et misit illum in domum suam dicens vade in domum tuam et si in vicum introieris nemini dixerisAnd he sent him into his house, saying: Go into thy house, and if thou enter into the town, tell nobody.
26. And he sent him away to his home, saying, Do not even enter into the village.
8:26. And he sent him to his house, saying, “Go into your own house, and if you enter into the town, tell no one.”
8:26. And he sent him away to his house, saying, Neither go into the town, nor tell [it] to any in the town.
And he sent him away to his house, saying, Neither go into the town, nor tell [it] to any in the town:

26: И послал его домой, сказав: не заходи в селение и не рассказывай никому в селении.
8:26  καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων, μηδὲ εἰς τὴν κώμην εἰσέλθῃς.
8:26. et misit illum in domum suam dicens vade in domum tuam et si in vicum introieris nemini dixeris
And he sent him into his house, saying: Go into thy house, and if thou enter into the town, tell nobody.
8:26. And he sent him to his house, saying, “Go into your own house, and if you enter into the town, tell no one.”
8:26. And he sent him away to his house, saying, Neither go into the town, nor tell [it] to any in the town.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
26 Господь запрещает исцеленному рассказывать о чуде в Вифсаиде - быть может, чтобы избежать в настоящий раз наплыва любопытных. Вифсаиду евангелист как здесь, так и в 23-м стихе называет не городом, а селением (kwmh). Такое название она имела издревле, и если тетрарх Филипп назвал ее "городом Юлии" (дочь Августа), то в народе сохранялось, очевидно, старинное ее название: "селение".
Adam Clarke: Commentary on the Bible - 1831
8:26: He sent him away to his house - So it appears that this person did not belong to Bethsaida, for, in going to his house, he was not to enter into the village.
This miracle is not mentioned by any other of the evangelists. It affords another proof that Mark did not abridge Matthew's Gospel.
Albert Barnes: Notes on the Bible - 1834
8:26: The town - The town of Bethsaida.
Nor tell it ... - Lest it excite the jealousy of the Pharisees, and produce commotion and danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: Neither: Mar 5:43, Mar 7:36; Mat 8:4, Mat 9:30, Mat 12:16
Geneva 1599
8:26 (5) And he sent him away to his house, saying, Neither go into the town, nor tell [it] to any in the town.
(5) Christ will not have his miracles to be separated from his doctrine.
John Gill
8:26 And he sent him away to his house,.... Which seems to have been in one of the neighbouring villages or was one of the houses scattered about in the fields for the conveniency of rural business.
Saying, neither go into the town: or "that town", as the Syriac, the town or city of Bethsaida:
nor tell it to any in the town; to any of the inhabitants of the town that he should meet with any where or at any time: the reason of this was not merely or only because Christ would have the miracle concealed; but chiefly because the inhabitants of this place were notorious for their impenitence and unbelief. Christ had done many wonderful works among them and yet they repented not; nor did they believe in him; but despised him, his doctrine and his miracles; and therefore for their neglect and contempt of such means he was determined to withdraw them from them. So Christ sometimes deals with nations cities and towns that disbelieve reject and despise his Gospel; he takes it away from them he orders his ministering servants to preach no more to them; no more to tell them of the good news of life and salvation by him: thus he dealt with the Jews who contradicted and blasphemed and judged themselves or by their conduct made themselves appear to be unworthy of the words of eternal life; he took away the kingdom of God or the Gospel from them and sent it among the Gentiles: and thus he threatened the church of Ephesus for leaving its first love to remove the candlestick out of its place in case of non-repentance; and a grievous judgment it is upon a place and people when God commands the clouds to rain no rain upon them, Is 5:6; or, in other words when he enjoins his ministers no more to tell, or publish his Gospel to them; he determining to withdraw from them and have no more to do with them; so Christ and his disciples departed from this place, declared in the following verse.
Robert Jamieson, A. R. Fausset and David Brown
8:26 Neither go into the town, nor tell it to any in the town--Besides the usual reasons against going about "blazing the matter," retirement in this case would be salutary to himself.
8:278:27: Եւ ե՛լ Յիսուս աշակերտօքն հանդերձ ՚ի շէնս Կեսարեայ Փիլիպեայ. եւ ՚ի ճանապարհին հարցանէ՛ր ցաշակերտսն՝ եւ ասէր. Զո՞ ուստեք՝ ասեն զինէն մարդիկն՝ թէ իցեմ[733]։ [733] Ոմանք. Փիլիպպեայ... մարդիկս թէ իցեմ։
27 Եւ Յիսուս իր աշակերտների հետ միասին ելաւ գնաց Փիլիպպեան Կեսարիայի գիւղերը. եւ ճանապարհին աշակերտներին հարցնում էր եւ ասում. «Մարդիկ ի՞նչ են ասում իմ մասին՝ ո՞վ եմ ես»
27 Յիսուս իր աշակերտներուն հետ մէկտեղ Փիլիպպոսի Կեսարիայի գիւղերը ելաւ ու ճամբուն մէջ հարցուց իր աշակերտներուն ու ըսաւ անոնց. «Ինծի համար ո՞վ կ’ըսեն մարդիկ թէ եմ»։
Եւ ել Յիսուս աշակերտօքն հանդերձ ի շէնս Կեսարեայ Փիլիպպեայ, եւ ի ճանապարհին հարցանէր ցաշակերտսն եւ ասէր. Զո՞ ուստեք ասեն զինէն մարդիկն թէ իցեմ:

8:27: Եւ ե՛լ Յիսուս աշակերտօքն հանդերձ ՚ի շէնս Կեսարեայ Փիլիպեայ. եւ ՚ի ճանապարհին հարցանէ՛ր ցաշակերտսն՝ եւ ասէր. Զո՞ ուստեք՝ ասեն զինէն մարդիկն՝ թէ իցեմ[733]։
[733] Ոմանք. Փիլիպպեայ... մարդիկս թէ իցեմ։
27 Եւ Յիսուս իր աշակերտների հետ միասին ելաւ գնաց Փիլիպպեան Կեսարիայի գիւղերը. եւ ճանապարհին աշակերտներին հարցնում էր եւ ասում. «Մարդիկ ի՞նչ են ասում իմ մասին՝ ո՞վ եմ ես»
27 Յիսուս իր աշակերտներուն հետ մէկտեղ Փիլիպպոսի Կեսարիայի գիւղերը ելաւ ու ճամբուն մէջ հարցուց իր աշակերտներուն ու ըսաւ անոնց. «Ինծի համար ո՞վ կ’ըսեն մարդիկ թէ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2727: И пошел Иисус с учениками Своими в селения Кесарии Филипповой. Дорогою Он спрашивал учеников Своих: за кого почитают Меня люди?
8:27  καὶ ἐξῆλθεν ὁ ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας καισαρείας τῆς φιλίππου· καὶ ἐν τῇ ὁδῶ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς, τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι;
8:27. Καὶ (And) ἐξῆλθεν (it-had-came-out,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"εἰς (into) τὰς (to-the-ones) κώμας (to-villages) Καισαρίας (of-a-Kaisaria) τῆς (of-the-one) Φιλίππου: (of-a-Filippos) καὶ (and) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) ἐπηρώτα (it-was-upon-entreating-unto) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) λέγων (forthing) αὐτοῖς (unto-them,"Τίνα (To-what-one) με (to-me) λέγουσιν (they-fortheth,"οἱ (the-ones) ἄνθρωποι (mankinds,"εἶναι; (to-be?"
8:27. et egressus est Iesus et discipuli eius in castella Caesareae Philippi et in via interrogabat discipulos suos dicens eis quem me dicunt esse hominesAnd Jesus went out, and his disciples into the towns of Caesarea Philippi. And in the way, he asked his disciples, saying to them: Whom do men say that I am?
27. And Jesus went forth, and his disciples, into the villages of Caesarea Philippi: and in the way he asked his disciples, saying unto them, Who do men say that I am?
8:27. And Jesus departed with his disciples into the towns of Caesarea Philippi. And on the way, he questioned his disciples, saying to them, “Who do men say that I am?”
8:27. And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am:

27: И пошел Иисус с учениками Своими в селения Кесарии Филипповой. Дорогою Он спрашивал учеников Своих: за кого почитают Меня люди?
8:27  καὶ ἐξῆλθεν ὁ ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας καισαρείας τῆς φιλίππου· καὶ ἐν τῇ ὁδῶ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς, τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι;
8:27. et egressus est Iesus et discipuli eius in castella Caesareae Philippi et in via interrogabat discipulos suos dicens eis quem me dicunt esse homines
And Jesus went out, and his disciples into the towns of Caesarea Philippi. And in the way, he asked his disciples, saying to them: Whom do men say that I am?
8:27. And Jesus departed with his disciples into the towns of Caesarea Philippi. And on the way, he questioned his disciples, saying to them, “Who do men say that I am?”
8:27. And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
27-30 Ответ учеников на вопрос Христа и исповедание Ап. Петра - см. в Ев. Матфея XVI, 13-20 Ев. Марк, передающий это сказание короче, чем Матфей, опускает похвалу, какой удостоился от Христа Ап. Петр. Не видно ли отсюда, что он написал свое Евангелие под руководством Ап. Петра? Конечно, смиренный апостол не пожелал, чтобы эта похвала была внесена в Евангелие Марка. Ев. Марк сообщает, что разговор с учениками Христос вел "дорогой" в Кесарию, а не в самой Кесарии, как сообщает ев. Матфей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

We have read a great deal of the doctrine Christ preached, and the miracles he wrought, which were many, and strange, and well-attested, of various kinds, and wrought in several places, to the astonishment of the multitudes that were eye-witnesses of them. It is now time for us to pause a little, and to consider what these things mean; the wondrous works which Christ then forbade the publishing of, being recorded in these sacred writings, are thereby published to all the world, to us, to all ages; now what shall we think of them? Is the record of those things designed only for an amusement, or to furnish us with matter for discourse? No, certainly these things are written, that we may believe that Jesus is the Christ the Son of God (John xx. 31); and this discourse which Christ had with his disciples, will assist us in making the necessary reflections upon the miracles of Christ, and a right use of them. Three things we are here taught to infer from the miracles Christ wrought.

I. They prove that he is the true Messiah, the Son of God, and Saviour of the world: this the works he did witnessed concerning him; and this his disciples, who were the eye-witnesses of those works, here profess their belief of; which cannot but be a satisfaction to us in making the same inference from them.

1. Christ enquired of them what the sentiments of the people were concerning him; Who did men say that I am? v. 27. Note, Though it is a small thing for us to be judged of men, yet it may sometimes do us good to know what people say of us, not that we may seek our own glory, but that we may hear our faults. Christ asked them, not that he might be informed, but that they might observe it themselves, and inform one another.

2. The account they gave him, was such as plainly intimated the high opinion the people had of him. Though they came short of the truth, yet they were convinced by his miracles that he was an extraordinary person, sent from the invisible world with a divine commission. It is probable that they would have acknowledged him to be the Messiah, if they had not been possessed by their teachers with a notion that the Messiah must be a temporal Prince, appearing in external pomp and power, which the figure Christ made, would not comport with; yet (whatever the Pharisees said, whose copyhold was touched by the strictness and spirituality of his doctrine) none of the people said that he was a Deceiver, but some said that he was John Baptist, others Elias, others one of the prophets, v. 28. All agreed that he was one risen from the dead.

3. The account they gave him of their own sentiments concerning him, intimated their abundant satisfaction in him, and in their having left all to follow him, which now, after some time of trial, they see no reason to repent; But whom say ye that I am? To this they have an answer ready, Thou art the Christ, the Messiah often promised, and long expected, v. 29. To be a Christian indeed, is, sincerely to believe that Jesus is the Christ, and to act accordingly; and that he is so, plainly appears by his wondrous works. This they knew, and must shortly publish and maintain; but for the present they must keep it secret (v. 30), till the proof of it was completed, and they were completely qualified to maintain it, by the pouring out of the Holy Ghost; and then let all the house of Israel know assuredly that God has made this same Jesus, whom ye crucified, both Lord and Christ, Acts ii. 36.

II. These miracles of Christ take off the offence of the cross, and assure us that Christ was, in it, not conquered, but a Conqueror. Now that the disciples are convinced that Jesus is the Christ, they may bear to hear of his sufferings, which Christ now begins to give them notice of, v. 31.

1. Christ taught his disciples that he must suffer many things, Though they had got over the vulgar error of the Messiah's being a temporal Prince, so far as to believe their Master to be the Messiah, notwithstanding his present meanness, yet still they retained it, so far as to expect that he would shortly appear in outward pomp and grandeur, and restore the kingdom to Israel; and therefore, to rectify that mistake, Christ here gives them a prospect of the contrary, that he must be rejected of the elders, and the chief priests, and the scribes, who, they expected, should be brought to own and prefer him; that, instead of being crowned, he must be killed, he must be crucified, and after three days he must rise again to a heavenly life, and to be no more in this world. This he spoke openly (v. 32), parresia. He said it freely and plainly, and did not wrap it up in ambiguous expressions. The disciples might easily understand it, if they had not been very much under the power of prejudice: or, it intimates that he spoke it cheerfully and without any terror, and would have them to hear it so: he spoke that saying boldly, as one that not only knew he must suffer and die, but was resolved he would, and made it his own act and deed.

2. Peter opposed it; He took him, and began to rebuke him. Here Peter showed more love than discretion, a zeal for Christ and his safety, but not according to knowledge. He took him--proslabomenos auton. He took hold of him, as it were to stop and hinder him, took him in his arms, and embraced him (so some understand it); he fell on his neck, as impatient to hear that his dear Master should suffer such hard things; or he took him aside privately, and began to rebuke him. This was not the language of the least authority, but of the greatest affection, of that jealousy for the welfare of those we love, which is strong as death. Our Lord Jesus allowed his disciples to be free with him, but Peter here took too great a liberty.

3. Christ checked him for his opposition (v. 33); He turned about, as one offended, and looked on his disciples, to see if the rest of them were of the same mind, and concurred with Peter in this, that, if they did, they might take the reproof to themselves, which he was now about to give to Peter; and he said, Get thee behind me, Satan. Peter little thought to have had such a sharp rebuke for such a kind dissuasive, but perhaps expected as much commendation now for his love as he had lately for his faith. Note, Christ sees that amiss in what we say and do, which we ourselves are not aware of, and knows what manner of spirit we are of, when we ourselves do not. (1.) Peter spoke as one that did not rightly understand, nor had duly considered, the purposes and counsels of God. When he saw such proofs as he every day saw of the power of Christ, he might conclude that he could not be compelled to suffer; the most potent enemies could not overpower him whom diseases and deaths, whom winds and waves and devils themselves, were forced to obey and yield to: and when he saw so much of the wisdom of Christ every day, he might conclude that he would not choose to suffer but for some very great and glorious purposes; and therefore he ought not thus to have contradicted him, but to have acquiesced. He looked upon his death only as a martyrdom, like that of the prophets, which he thought might be prevented, if either he would take a little care not to provoke the chief priests, or to keep out of the way; but he knew not that the thing was necessary for the glory of God, the destruction of Satan, and the salvation of man, that the Captain of our salvation must be made perfect through sufferings, and so must bring many sons to glory. Note, The wisdom of man is perfect folly, when it pretends to give measures to the divine counsels. The cross of Christ, the great instance of God's power and wisdom, was to some a stumbling-block, and to others foolishness. (2.) Peter spoke as one that did not rightly understand, nor had duly considered, the nature of Christ's kingdom; he took it to be temporal and human, whereas it is spiritual and divine. Thou savourest not the things that are of God, but those that are of men; ou phroneis--thou mindest not; so the word is rendered, Rom. viii. 5. Peter seemed to mind more the things that relate to the lower world, and the life that now is, than those which relate to the upper world, and the life to come. Minding the things of men more than the things of God, our own credit, ease, and safety, more than the things of God, and his glory and kingdom, is a very great sin, and the root of much sin, and very common among Christ's disciples; and it will appear in suffering times, those times of temptation, when those in whom the things of men have the ascendant, are in danger of falling off. Non sapis--Thou art not wise (so it may be read) in the things of God, but in the things of men. It is important to consider what generation we appear wise in, Luke xvi. 8. It seems policy to shun trouble, but if with that we shun duty, it is fleshly wisdom (2 Cor. i. 12), and it will be folly in the end.

III. These miracles of Christ should engage us all to follow him, whatever it cost us, not only as they were confirmations of his mission, but as they were explications of his design, and the tendency of that grace which he came to bring; plainly intimating that by his Spirit he would do that for our blind, deaf, lame, leprous, diseased, possessed souls, which he did for the bodies of those many who in those distresses applied themselves to him. Frequent notice had been taken of the great flocking that there was to him for help in various cases: now this is written, that we may believe that he is the great Physician of souls, and may become his patients, and submit to his regimen; and here he tells us upon what terms we may be admitted; and he called all the people to him, to hear this, who modestly stood at some distance when he was in private conversation with his disciples. This is that which all are concerned to know, and consider, if they expect Christ should heal their souls.

1. They must not be indulgent of the ease of the body; for (v. 34), "Whosoever will come after me for spiritual cures, as these people do for bodily cures, let him deny himself, and live a life of self-denial, mortification, and contempt of the world; let him not pretend to be his own physician, but renounce all confidence in himself and his own righteousness and strength, and let him take up his cross, conforming himself to the pattern of a crucified Jesus, and accommodating himself to the will of God in all the afflictions he lies under; and thus let him continue to follow me;" as many of those did, whom Christ healed. Those that will be Christ's patients must attend on him, converse with him, receive instruction and reproof from him, as those did that followed him, and must resolve they will never forsake him.

2. They must not be solicitous, no, not for the life of the body, when they cannot keep it without quitting Christ, v. 35. Are we invited by the words and works of Christ to follow him? Let us sit down, and count the cost, whether we can prefer our advantages by Christ before life itself, whether we can bear to think of losing our life for Christ's sake and the gospel's. When the devil is drawing away disciples and servants after him, he conceals the worst of it, tells them only of the pleasure, but nothing of the peril, of his service; Ye shall not surely die; but what there is of trouble and danger in the service of Christ, he tells us of it before, tells us we shall suffer, perhaps we shall die, in the cause; and represents the discouragements not less, but greater, than commonly they prove, that it may appear he deals fairly with us, and is not afraid that we should know the worst; because the advantages of his service abundantly suffice to balance the discouragements, if we will but impartially set the one over against the other. In short,

(1.) We must not dread the loss of our lives, provided it be in the cause of Christ (v. 35); Whosoever will save his life, by declining Christ, and refusing to come to him, or by disowning and denying him after he has in profession come to Christ, he shall lose it, shall lose the comfort of his natural life, the root and fountain of his spiritual life, and all his hopes of eternal life; such a bad bargain will he make for himself. But whosoever shall lose his life, shall be truly willing to lose it, shall venture it, shall lay it down when he cannot keep it without denying Christ, he shall save it, he shall be an unspeakable gainer; for the loss of his life shall be made up to him in a better life. It is looked upon to be some kind of recompence to those who lose their lives in the service of their prince and country, to have their memories honoured and their families provided for; but what is that to the recompence which Christ makes in eternal life to all that die for him?

(2.) We must dread the loss of our souls, yea, though we should gain the whole world by it (v. 36, 37); For what shall it profit a man, if he should gain the whole world, and all the wealth, honour, and pleasure, in it, by denying Christ, and lose his own soul? "True it is," said Bishop Hooper, the night before he suffered martyrdom, "that life is sweet, and death is bitter, but eternal death is more bitter, and eternal life is more sweet." As the happiness of heaven with Christ, is enough to countervail the loss of life itself for Christ, so the gain of all the world in sin, is not sufficient to countervail the ruin of the soul by sin.

What that is that men do, to save their lives, and gain the world, he tells us (v. 38), and of what fatal consequence it will be to them; Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed. Something like this we had, Matt. x. 33. But it is here expressed more fully. Note, [1.] The disadvantage that the cause of Christ labours under this world, is, that it is to be owned and professed in an adulterous and sinful generation; such the generation of mankind is, gone a whoring from God, in the impure embraces of the world and the flesh, lying in wickedness; some ages, some places, are more especially adulterous and sinful, as that was in which Christ lived; in such a generation the cause of Christ is opposed and run down, and those that own it, are exposed to reproach and contempt, and every where ridiculed and spoken against. [2.] There are many, who, though they cannot but own that the cause of Christ is a righteous cause, are ashamed of it, because of the reproach that attends the professing of it; they are ashamed of their relation to Christ, and ashamed of the credit they cannot but give to his words; they cannot bear to be frowned upon and despised, and therefore throw off their profession, and go down the stream of a prevailing apostasy. [3.] There is a day coming, when the cause of Christ will appear as bright and illustrious as now it appears mean and contemptible; when the Son of man comes in the glory of his Father with his holy angels, as the true Shechinah, the brightness of his Father's glory, and the Lord of angels. [4.] Those that are ashamed of Christ in this world where he is despised, he will be ashamed of in that world where he is eternally adored. They shall not share with him in his glory then, that were not willing to share with him in his disgrace now.
Adam Clarke: Commentary on the Bible - 1831
8:27: And Jesus went out, etc. - See on Mat 16:13-20 (note).
Albert Barnes: Notes on the Bible - 1834
8:27: See this passage illustrated in the notes at Mat. 16:13-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: the towns: Mat 16:13-20
and by: Luk 9:18, Luk 9:19, Luk 9:20
Geneva 1599
8:27 (6) And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
(6) Many praise Christ, who yet nonetheless rob him of his praise.
John Gill
8:27 And Jesus went out, and his disciples,.... From Bethsaida and even from Galilee
into the towns Caesarea Philippi; in the jurisdiction of Philip, tetrarch of Iturea and Trachonitis; for this Caesarea was rebuilt by him and called so in honour of Tiberius Caesar; and the towns and villages adjacent to it are here intended: See Gill on Mt 16:13;
and by the way he asked his disciples; as they were going from Galilee to those parts:
saying unto them; whom do men say that I am? not that he needed any information of this; for he knew not only what was said by men but What was in them; but he put this question, in order to bring out their sense of, and faith in him, and to impart something to them which was necessary they should be acquainted with; See Gill on Mt 16:13, where it is read, "whom do men say that I, the son of man am?"
John Wesley
8:27 Mt 16:13; Lk 9:18.
8:288:28: Նոքա ետո՛ւն պատասխանի՝ եւ ասեն. ԶՅովհա՛ննէս մկրտիչ, եւ այլք՝ ԶԵղիա՛, եւ այլք՝ Զմի ոք ՚ի մարգարէից անտի[734]։ [734] Ոմանք. Զմի ՚ի մարգա՛՛։
28 Նրանք պատասխան տուեցին եւ ասացին. «Յովհաննէս Մկրտիչը, եւ ոմանք՝ Եղիան, իսկ ուրիշներ՝ մարգարէներից մէկը»
28 Անոնք պատասխան տուին ու ըսին. «Ոմանք՝ Յովհաննէս Մկրտիչը, ուրիշներ ալ՝ Մարգարէներէն մէկը»։
Նոքա ետուն պատասխանի եւ ասեն. ԶՅովհաննէս մկրտիչ, եւ այլք` ԶԵղիա, եւ այլք` Զմի ոք ի մարգարէից անտի:

8:28: Նոքա ետո՛ւն պատասխանի՝ եւ ասեն. ԶՅովհա՛ննէս մկրտիչ, եւ այլք՝ ԶԵղիա՛, եւ այլք՝ Զմի ոք ՚ի մարգարէից անտի[734]։
[734] Ոմանք. Զմի ՚ի մարգա՛՛։
28 Նրանք պատասխան տուեցին եւ ասացին. «Յովհաննէս Մկրտիչը, եւ ոմանք՝ Եղիան, իսկ ուրիշներ՝ մարգարէներից մէկը»
28 Անոնք պատասխան տուին ու ըսին. «Ոմանք՝ Յովհաննէս Մկրտիչը, ուրիշներ ալ՝ Մարգարէներէն մէկը»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2828: Они отвечали: за Иоанна Крестителя; другие же--за Илию; а иные--за одного из пророков.
8:28  οἱ δὲ εἶπαν αὐτῶ λέγοντες [ὅτι] ἰωάννην τὸν βαπτιστήν, καὶ ἄλλοι, ἠλίαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν.
8:28. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἰωάνην (To-an-Ioanes) τὸν (to-the-one) βαπτιστήν, (to-an-immerser,"καὶ (and) ἄλλοι ( other ,"Ἠλείαν, (To-a-Heleias," ἄλλοι ( other ) δὲ (moreover) ὅτι (to-which-a-one,"εἷς (One) τῶν (of-the-ones) προφητῶν. (of-declarers-before)
8:28. qui responderunt illi dicentes Iohannem Baptistam alii Heliam alii vero quasi unum de prophetisWho answered him, saying: John the Baptist; but some Elias, and others as one of the prophets.
28. And they told him, saying, John the Baptist: and others, Elijah; but others, One of the prophets.
8:28. And they answered him by saying: “John the Baptist, others Elijah, still others perhaps one of the prophets.”
8:28. And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.
And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets:

28: Они отвечали: за Иоанна Крестителя; другие же--за Илию; а иные--за одного из пророков.
8:28  οἱ δὲ εἶπαν αὐτῶ λέγοντες [ὅτι] ἰωάννην τὸν βαπτιστήν, καὶ ἄλλοι, ἠλίαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν.
8:28. qui responderunt illi dicentes Iohannem Baptistam alii Heliam alii vero quasi unum de prophetis
Who answered him, saying: John the Baptist; but some Elias, and others as one of the prophets.
8:28. And they answered him by saying: “John the Baptist, others Elijah, still others perhaps one of the prophets.”
8:28. And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: John: Mar 6:14-16; Mat 14:2, Mat 16:14; Luk 9:7-9
Elias: Mar 9:11-13; Mal 4:5, Elijah, Joh 1:21
John Gill
8:28 And they answered,.... That some said he was
John the Baptist; which was the opinion of Herod, and others:
but some say Elias; that is the "Tishbite", whom the Jews in general expected in person before the coming of the Messiah and imagined that Jesus was he:
and others one of the prophets; as Jeremiah or Isaiah or some other. The Vulgate Latin reads, "as one of the prophets"; and so Beza's ancient copy as in Mk 6:15. All spake highly and honourably of him: the people in common did not look upon him as a mean person; they perceived by his doctrine and more especially by his miracles that he was an extraordinary one: the several persons which they differently took him to be and make mention of were such as were of great repute; as John the Baptist, who had lately, been among them and whom all held to be a prophet, and indeed was more than a prophet; and Elias who was so very zealous for the Lord of hosts and wrought many miracles in his day; and whose coming the Jews were in expectation of to usher in the Messiah; and none thought him less than one of the prophets; and all agreed he was an uncommon man; even one raised from the dead as he must be, if he was John the Baptist or Elias or one of the old prophets; but they knew him not at least did not confess him to be the Messiah; he not appearing as a temporal prince, they were taught to believe he would be; See Gill on Mt 16:14.
8:298:29: Ասէ ցնոսա. Իսկ դուք՝ զո՞ ուստեք ասէք զինէն թէ իցեմ։ Պատասխանի՛ ետ Պե՛տրոս, եւ ասէ ցնա. Դո՛ւ ես Քրիստոսն։
29 Նրանց ասաց. «Իսկ դուք ի՞նչ էք ասում իմ մասին՝ ո՞վ եմ ես»: Պետրոսը պատասխան տուեց եւ ասաց նրան. «Դու Քրիստոսն ես»
29 Եւ ինք ըսաւ անոնց. «Հապա դո՞ւք ինծի համար ո՞վ կ’ըսէք թէ եմ»։ Պատասխան տուաւ Պետրոս ու ըսաւ անոր. «Դուն ես Քրիստոսը»։
Ասէ ցնոսա. Իսկ դուք զո՞ ուստեք ասէք զինէն թէ իցեմ: Պատասխանի ետ Պետրոս եւ ասէ ցնա. Դու ես Քրիստոսն:

8:29: Ասէ ցնոսա. Իսկ դուք՝ զո՞ ուստեք ասէք զինէն թէ իցեմ։ Պատասխանի՛ ետ Պե՛տրոս, եւ ասէ ցնա. Դո՛ւ ես Քրիստոսն։
29 Նրանց ասաց. «Իսկ դուք ի՞նչ էք ասում իմ մասին՝ ո՞վ եմ ես»: Պետրոսը պատասխան տուեց եւ ասաց նրան. «Դու Քրիստոսն ես»
29 Եւ ինք ըսաւ անոնց. «Հապա դո՞ւք ինծի համար ո՞վ կ’ըսէք թէ եմ»։ Պատասխան տուաւ Պետրոս ու ըսաւ անոր. «Դուն ես Քրիստոսը»։
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8:2929: Он говорит им: а вы за кого почитаете Меня? Петр сказал Ему в ответ: Ты Христос.
8:29  καὶ αὐτὸς ἐπηρώτα αὐτούς, ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ πέτρος λέγει αὐτῶ, σὺ εἶ ὁ χριστός.
8:29. καὶ (And) αὐτὸς (it) ἐπηρώτα (it-was-upon-entreating-unto) αὐτούς (to-them,"Ὑμεῖς (Ye) δὲ (moreover) τίνα (to-what-one) με (to-me) λέγετε (ye-forth) εἶναι; (to-be?"ἀποκριθεὶς (Having-been-separated-off) ὁ (the-one) Πέτρος (a-Petros) λέγει (it-fortheth) αὐτῷ (unto-it,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) χριστός. (Anointed)
8:29. tunc dicit illis vos vero quem me dicitis esse respondens Petrus ait ei tu es ChristusThen he saith to them: But whom do you say that I am? Peter answering said to him: Thou art the Christ.
29. And he asked them, But who say ye that I am? Peter answereth and saith unto him, Thou art the Christ.
8:29. Then he said to them, “Yet truly, who do you say that I am?” Peter responded by saying to him, “You are the Christ.”
8:29. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.
And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ:

29: Он говорит им: а вы за кого почитаете Меня? Петр сказал Ему в ответ: Ты Христос.
8:29  καὶ αὐτὸς ἐπηρώτα αὐτούς, ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ πέτρος λέγει αὐτῶ, σὺ εἶ ὁ χριστός.
8:29. tunc dicit illis vos vero quem me dicitis esse respondens Petrus ait ei tu es Christus
Then he saith to them: But whom do you say that I am? Peter answering said to him: Thou art the Christ.
8:29. Then he said to them, “Yet truly, who do you say that I am?” Peter responded by saying to him, “You are the Christ.”
8:29. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:29: Thou art the Christ - Three MSS. and some versions add, the Son of the living God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: But: Mar 4:11; Mat 16:15; Luk 9:20; Pe1 2:7
Thou: Mat 16:16; Joh 1:41-49, Joh 4:42, Joh 6:69, Joh 11:27; Act 8:37, Act 9:20; Jo1 4:15, Jo1 5:1
John Gill
8:29 And he saith unto them, but whom say ye that I am?.... It was for the sake of this question he put the former; See Gill on Mt 16:15;
and Peter answereth and saith unto him, thou art the Christ; the Messiah that was long ago promised and so often prophesied of in the books of Moses and the prophets; and whom the Jews have so much and long expected. This confession of Peter's in which all the apostles agreed with him speaks out what Jesus really was, and exceeds the most exalted sentiments which the people had of him: he was not the harbinger of the Messiah but the Messiah himself; not Elias in whose Spirit his forerunner was to come and did come; nor any one of the prophets; but he who was spoken of by all the holy prophets; which have been since the beginning of the world. Not one of the various opinions of the people being just, and answering the true character of Jesus, he demands the sense of his disciples which is here given by Peter in their name, and which was right; and on account of which he declared Peter blessed and ascribed his knowledge of him not to flesh and blood but to the revelation of his Father. The Syriac and Persic versions add, "the Son of the living God"; and so Beza found it in one ancient copy; but it may be it is only taken from Mat_16:16; See Gill on Mt 16:16.
8:308:30: Եւ սաստեա՛ց ՚ի նոսա՝ զի ումեք՝ մի՛ ասիցեն զնմանէ[735]։ [735] Ոմանք. Զի մի՛ ումեք ասիցեն։
30 Եւ նա խստիւ պատուիրեց նրանց, որ իր մասին մարդու բան չասեն:
30 Սաստիկ պատուիրեց անոնց՝ որ իրեն համար մարդո՛ւ բան չըսեն։
Եւ սաստեաց ի նոսա զի մի՛ ումեք ասիցեն զնմանէ:

8:30: Եւ սաստեա՛ց ՚ի նոսա՝ զի ումեք՝ մի՛ ասիցեն զնմանէ[735]։
[735] Ոմանք. Զի մի՛ ումեք ասիցեն։
30 Եւ նա խստիւ պատուիրեց նրանց, որ իր մասին մարդու բան չասեն:
30 Սաստիկ պատուիրեց անոնց՝ որ իրեն համար մարդո՛ւ բան չըսեն։
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8:3030: И запретил им, чтобы никому не говорили о Нем.
8:30  καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ.
8:30. καὶ (And) ἐπετίμησεν (it-upon-valuated-unto) αὐτοῖς (unto-them) ἵνα (so) μηδενὶ (unto-lest-moreover-one) λέγωσιν (they-might-forth) περὶ (about) αὐτοῦ. (of-it)
8:30. et comminatus est eis ne cui dicerent de illoAnd he strictly charged them that they should not tell any man of him.
30. And he charged them that they should tell no man of him.
8:30. And he admonished them, not to tell anyone about him.
8:30. And he charged them that they should tell no man of him.
And he charged them that they should tell no man of him:

30: И запретил им, чтобы никому не говорили о Нем.
8:30  καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ.
8:30. et comminatus est eis ne cui dicerent de illo
And he strictly charged them that they should not tell any man of him.
8:30. And he admonished them, not to tell anyone about him.
8:30. And he charged them that they should tell no man of him.
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
8:30: Mar 8:26, Mar 7:36, Mar 9:9; Mat 16:20; Luk 9:21
Geneva 1599
8:30 (7) And he charged them that they should tell no man of him.
(7) Christ has appointed certain times for the preaching of the gospel, and therefore here defers it to a more appropriate time, lest sudden haste should rather hinder than further the mystery of his coming.
John Gill
8:30 And he charged them,.... His disciples, after he had declared his approbation of Peter's confession of faith, and signified he would build his church on that rock, and the gates of hell should not prevail against it: and promised Peter the keys of the kingdom of heaven; and that whatsoever was bound, or loosed by him on earth, should be bound and loosed in heaven; which are omitted by Mark, but related by Matthew, Mt 16:17, after this he gave a strict and severe charge,
that they should tell no man of him; that he was the Messiah, and the Son of God; See Gill on Mt 16:20.
John Wesley
8:30 He enjoined them silence for the present, That he might not encourage the people to set him up for a temporal king; That he might not provoke the scribes and Pharisees to destroy him before the time and, That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.
8:318:31: Եւ սկսաւ ուսուցանել զնոսա, թէ պա՛րտ է Որդւոյ մարդոյ բազո՛ւմ չարչարանս ընդունել, եւ անարգել յերիցանց եւ ՚ի քահանայապետից եւ ՚ի դպրաց, եւ մեռանել. եւ յերիր աւուր յառնե՛լ.
31 Եւ սկսեց ուսուցանել աշակերտներին, թէ մարդու Որդին պէտք է բազում չարչարանքներ կրի, անարգուի երէցներից ու քահանայապետներից եւ օրէնսգէտներից, մեռնի եւ երրորդ օրը յարութիւն առնի
31 Ապա սկսաւ սորվեցնել անոնց, թէ «Պէտք է որ Որդին մարդոյ շատ չարչարանքներ կրէ ու երէցներէն եւ քահանայապետներէն ու դպիրներէն մերժուի ու սպաննուի եւ երեք օրէն յետոյ յարութիւն առնէ»։
Եւ սկսաւ ուսուցանել զնոսա թէ պարտ է Որդւոյ մարդոյ բազում չարչարանս ընդունել, եւ անարգել յերիցանց եւ ի քահանայապետից եւ ի դպրաց, եւ մեռանել եւ յերիր աւուր յառնել:

8:31: Եւ սկսաւ ուսուցանել զնոսա, թէ պա՛րտ է Որդւոյ մարդոյ բազո՛ւմ չարչարանս ընդունել, եւ անարգել յերիցանց եւ ՚ի քահանայապետից եւ ՚ի դպրաց, եւ մեռանել. եւ յերիր աւուր յառնե՛լ.
31 Եւ սկսեց ուսուցանել աշակերտներին, թէ մարդու Որդին պէտք է բազում չարչարանքներ կրի, անարգուի երէցներից ու քահանայապետներից եւ օրէնսգէտներից, մեռնի եւ երրորդ օրը յարութիւն առնի
31 Ապա սկսաւ սորվեցնել անոնց, թէ «Պէտք է որ Որդին մարդոյ շատ չարչարանքներ կրէ ու երէցներէն եւ քահանայապետներէն ու դպիրներէն մերժուի ու սպաննուի եւ երեք օրէն յետոյ յարութիւն առնէ»։
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8:3131: И начал учить их, что Сыну Человеческому много должно пострадать, быть отвержену старейшинами, первосвященниками и книжниками, и быть убиту, и в третий день воскреснуть.
8:31  καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·
8:31. Καὶ (And) ἤρξατο ( it-firsted ) διδάσκειν (to-teach) αὐτοὺς (to-them) ὅτι (to-which-a-one) δεῖ (it-bindeth) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) πολλὰ ( to-much ) παθεῖν (to-have-had-experienced) καὶ (and) ἀποδοκιμασθῆναι (to-have-been-off-assessed-to) ὑπὸ (under) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) καὶ (and) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) καὶ (and) τῶν (of-the-ones) γραμματέων (of-letterers-of) καὶ (and) ἀποκτανθῆναι (to-have-been-killed-off) καὶ (and) μετὰ (with) τρεῖς ( to-three ) ἡμέρας (to-days) ἀναστῆναι: (to-have-had-stood-up)
8:31. et coepit docere illos quoniam oportet Filium hominis multa pati et reprobari a senioribus et a summis sacerdotibus et scribis et occidi et post tres dies resurgereAnd he began to teach them that the Son of man must suffer many things and be rejected by the ancients and by the high priests and the scribes: and be killed and after three days rise again.
31. And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again.
8:31. And he began to teach them that the Son of man must suffer many things, and be rejected by the elders, and by the high priests, and the scribes, and be killed, and after three days rise again.
8:31. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.
And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again:

31: И начал учить их, что Сыну Человеческому много должно пострадать, быть отвержену старейшинами, первосвященниками и книжниками, и быть убиту, и в третий день воскреснуть.
8:31  καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·
8:31. et coepit docere illos quoniam oportet Filium hominis multa pati et reprobari a senioribus et a summis sacerdotibus et scribis et occidi et post tres dies resurgere
And he began to teach them that the Son of man must suffer many things and be rejected by the ancients and by the high priests and the scribes: and be killed and after three days rise again.
8:31. And he began to teach them that the Son of man must suffer many things, and be rejected by the elders, and by the high priests, and the scribes, and be killed, and after three days rise again.
8:31. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-33 Предсказание Христа о Своей смерти см. в Ев. Матфея XVI, 24-23. Ев. Марк прибавляет, что Господь стал говорить о Своих страданиях "открыто", т.е. так, что не оставалось повода к какому-нибудь недоразумению и притом без всякого страха (parrhsia).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: he began: Mar 9:31, Mar 9:32, Mar 10:33, Mar 10:34; Mat 16:21, Mat 17:22, Mat 20:17-19; Luk 9:22, Luk 18:31-34; Luk 24:6, Luk 24:7, Luk 24:26, Luk 24:44
rejected: Mar 12:10; Sa1 8:7, Sa1 10:19; Psa 118:22; Isa 53:3; Mat 21:42; Luk 17:25; Joh 12:48; Act 3:13-15, Act 7:35, Act 7:51, Act 7:52
and after: Hos 6:2; Jon 1:17; Mat 12:40; Joh 2:19; Co1 15:4
Geneva 1599
8:31 (8) And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.
(8) All that Christ suffered for us he suffered not unwillingly, neither as being unaware, but foreknowing it and willingly.
John Gill
8:31 And he began to teach them,.... For as yet he had said nothing to them about his sufferings and death, at least in express terms; but now they being firmly established in the faith of him, as the Messiah, he thought it proper to inform them,
that the son of man must suffer many things; meaning himself, as that he should be betrayed, apprehended, and bound, should be smitten, spit upon, buffeted, and scourged; and which things must be done, and he suffer them, because it was so determined by God, and foretold in the Scriptures:
and be rejected of the elders, and of the chief priests and Scribes; which composed the grand sanhedrim of the nation, and are the builders that were prophesied of by whom he should be rejected, Ps 118:22,
and be killed; in a violent manner; his life be taken away by force, without law, or justice:
and after three days rise again: not after three days were ended, and on the fourth day, but after the third day was come; that is, "on the third day", as the Syriac, Arabic, Persic, and Ethiopic versions read; and even the Pharisees themselves thus understood Christ, Mt 27:63, so the phrase, "after eight days", is used for the eighth day, being come, or that same day a week later; see Lk 9:28 compared with Mt 17:1.
John Wesley
8:31 Mt 16:21; Lk 9:22.
8:328:32: եւ համարձա՛կ զբանն խօսեցաւ։ Եւ առեալ զնա մեկուսի՛ Պետրոսի՝ սկսաւ սաստե՛լ նմա։
32 Եւ այս խօսքը ասաց բացայայտօրէն. եւ Պետրոսը նրան մի կողմ տանելով՝ սկսեց յանդիմանել նրան
32 Ու այս խօսքը յայտնի խօսեցաւ։ Պետրոս մէկդի առաւ զանիկա ու սկսաւ յանդիմանել։
Եւ համարձակ զբանն խօսեցաւ. եւ առեալ զնա մեկուսի Պետրոսի` սկսաւ սաստել նմա:

8:32: եւ համարձա՛կ զբանն խօսեցաւ։ Եւ առեալ զնա մեկուսի՛ Պետրոսի՝ սկսաւ սաստե՛լ նմա։
32 Եւ այս խօսքը ասաց բացայայտօրէն. եւ Պետրոսը նրան մի կողմ տանելով՝ սկսեց յանդիմանել նրան
32 Ու այս խօսքը յայտնի խօսեցաւ։ Պետրոս մէկդի առաւ զանիկա ու սկսաւ յանդիմանել։
zohrab-1805▾ eastern-1994▾ western am▾
8:3232: И говорил о сем открыто. Но Петр, отозвав Его, начал прекословить Ему.
8:32  καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ πέτρος αὐτὸν ἤρξατο ἐπιτιμᾶν αὐτῶ.
8:32. καὶ (and) παρρησίᾳ (unto-an-all-uttering-unto) τὸν (to-the-one) λόγον (to-a-forthee) ἐλάλει. (it-was-speaking-unto) καὶ (And) προσλαβόμενος ( having-had-taken-toward ,"ὁ (the-one) Πέτρος (a-Petros,"αὐτὸν (to-it," ἤρξατο ( it-firsted ) ἐπιτιμᾷν (to-upon-valuate-unto) αὐτῷ. (unto-it)
8:32. et palam verbum loquebatur et adprehendens eum Petrus coepit increpare eumAnd he spoke the word openly. And Peter taking him began to rebuke him.
32. And he spake the saying openly. And Peter took him, and began to rebuke him.
8:32. And he spoke the word openly. And Peter, taking him aside, began to correct him.
8:32. And he spake that saying openly. And Peter took him, and began to rebuke him.
And he spake that saying openly. And Peter took him, and began to rebuke him:

32: И говорил о сем открыто. Но Петр, отозвав Его, начал прекословить Ему.
8:32  καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ πέτρος αὐτὸν ἤρξατο ἐπιτιμᾶν αὐτῶ.
8:32. et palam verbum loquebatur et adprehendens eum Petrus coepit increpare eum
And he spoke the word openly. And Peter taking him began to rebuke him.
8:32. And he spoke the word openly. And Peter, taking him aside, began to correct him.
8:32. And he spake that saying openly. And Peter took him, and began to rebuke him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:32: And he spake that saying - Concerning the certainty and necessity of his sufferings - openly: with great plainness, παρῥησια, confidence, or emphasis, so that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter's reproof, see on Mat 16:22 (note), etc.
Albert Barnes: Notes on the Bible - 1834
8:32
He spake that saying openly - With boldness or confidence, or without parables or figures, so that there could be no possibility of misunderstanding him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: openly: Joh 16:25, Joh 16:29
Peter: Mar 4:38; Mat 16:22; Luk 10:40; Joh 13:6-8
Geneva 1599
8:32 (9) And he spake that saying openly. And Peter took him, and began to rebuke him.
(9) None are more mad than they that are wise without the word of God.
John Gill
8:32 And he spake that saying openly,.... Concerning his sufferings, death, and resurrection from the dead. He not only spoke it before them all, but in plain words, without a figure; so that it might be, and was clearly understood by them; and he spake it as the word will also bear, not only very freely, but likewise boldly, with an undaunted courage, with intrepidity of mind; being not in the least discouraged, nor showing any concern or fear about what was to befall him:
and Peter took him, and began to rebuke him. Peter might more especially be concerned at this free and open account Christ gave of his sufferings and death, because he had just now acquainted him, that he should have the keys of the kingdom of heaven; by which he might understand some high post in the temporal kingdom of the Messiah he expected; and immediately to hear of his sufferings and death, damped his spirits, and destroyed his hopes, and threw him into such difficulties he was not able to remove; and therefore he takes Christ aside, and very warmly expostulates with him about what he had said, and chides him for it, and entreats him that he would not think, or talk of such like things: the words of Peter are recorded by Matthew; see Gill on Mt 16:22.
John Wesley
8:32 He spake that saying openly - Or in express terms. Till now he had only intimated it to them. And Peter taking hold of him - Perhaps by the arms or clothes.
8:338:33: Եւ նա՝ դարձաւ ետես զաշակերտսն, սաստեա՛ց Պետրոսի եւ ասէ. Ե՛րթ յետս՝ ի՛մ Սատանայ. զի ո՛չ խորհիս դու զԱստուծոյսն, այլ զմարդկանս[736]։ [736] Ոսկան. Դարձաւ եւ ետես։ Ոմանք. Այլ զմարդկան։
33 Իսկ նա դարձաւ տեսաւ աշակերտներին, սաստեց Պետրոսին ու ասաց. «Ետե՛ւս գնա, սատանա՛յ, որովհետեւ դու Աստծո՛ւ բաները չես խորհում, այլ՝ մարդկանցը»:
33 Ինք դարձաւ ու իր աշակերտներուն նայելով՝ յանդիմանեց Պետրոսը ու ըսաւ. «Ետի՛ս գնա, Սատանայ, վասն զի դուն Աստուծոյ բաները չես մտածեր, հապա մարդոց բաները»։
Եւ նա դարձաւ ետես զաշակերտսն, սաստեաց Պետրոսի եւ ասէ. Երթ յետս իմ, Սատանայ, զի ոչ խորհիս դու զԱստուծոյսն, այլ զմարդկանս:

8:33: Եւ նա՝ դարձաւ ետես զաշակերտսն, սաստեա՛ց Պետրոսի եւ ասէ. Ե՛րթ յետս՝ ի՛մ Սատանայ. զի ո՛չ խորհիս դու զԱստուծոյսն, այլ զմարդկանս[736]։
[736] Ոսկան. Դարձաւ եւ ետես։ Ոմանք. Այլ զմարդկան։
33 Իսկ նա դարձաւ տեսաւ աշակերտներին, սաստեց Պետրոսին ու ասաց. «Ետե՛ւս գնա, սատանա՛յ, որովհետեւ դու Աստծո՛ւ բաները չես խորհում, այլ՝ մարդկանցը»:
33 Ինք դարձաւ ու իր աշակերտներուն նայելով՝ յանդիմանեց Պետրոսը ու ըսաւ. «Ետի՛ս գնա, Սատանայ, վասն զի դուն Աստուծոյ բաները չես մտածեր, հապա մարդոց բաները»։
zohrab-1805▾ eastern-1994▾ western am▾
8:3333: Он же, обратившись и взглянув на учеников Своих, воспретил Петру, сказав: отойди от Меня, сатана, потому что ты думаешь не о том, что Божие, но что человеческое.
8:33  ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν πέτρῳ καὶ λέγει, ὕπαγε ὀπίσω μου, σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
8:33. ὁ (The-one) δὲ (moreover) ἐπιστραφεὶς (having-had-been-beturned-upon) καὶ (and) ἰδὼν (having-had-seen) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) ἐπετίμησεν (it-upon-valuated-unto) Πέτρῳ (unto-a-Petros) καὶ (and) λέγει (it-fortheth,"Ὕπαγε (Thou-should-lead-under) ὀπίσω (aback-unto-which) μου, (of-me,"Σατανᾶ, (Satanas,"ὅτι (to-which-a-one) οὐ (not) φρονεῖς (thou-center-unto) τὰ (to-the-ones) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἀλλὰ (other) τὰ (to-the-ones) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
8:33. qui conversus et videns discipulos suos comminatus est Petro dicens vade retro me Satana quoniam non sapis quae Dei sunt sed quae sunt hominumWho turning about and seeing his disciples, threatened Peter, saying: Go behind me, Satan, because thou savourest not the things that are of God but that are of men.
33. But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan: for thou mindest not the things of God, but the things of men.
8:33. And turning away and looking at his disciples, he admonished Peter, saying, “Get behind me, Satan, for you do not prefer the things that are of God, but the things that are of men.”
8:33. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men:

33: Он же, обратившись и взглянув на учеников Своих, воспретил Петру, сказав: отойди от Меня, сатана, потому что ты думаешь не о том, что Божие, но что человеческое.
8:33  ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν πέτρῳ καὶ λέγει, ὕπαγε ὀπίσω μου, σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
8:33. qui conversus et videns discipulos suos comminatus est Petro dicens vade retro me Satana quoniam non sapis quae Dei sunt sed quae sunt hominum
Who turning about and seeing his disciples, threatened Peter, saying: Go behind me, Satan, because thou savourest not the things that are of God but that are of men.
8:33. And turning away and looking at his disciples, he admonished Peter, saying, “Get behind me, Satan, for you do not prefer the things that are of God, but the things that are of men.”
8:33. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
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
8:33: turned: Mar 3:5, Mar 3:34; Luk 22:61
he rebuked: Lev 19:17; Sa2 19:22; Psa 141:5; Pro 9:8, Pro 9:9; Mat 15:23; Luk 9:55; Ti1 5:20; Tit 1:13; Rev 3:19
Get: Gen 3:4-6; Job 2:10; Mat 4:10; Luk 4:8; Co1 5:5
savourest: Mat 6:31, Mat 6:32; Rom 8:5-8; Phi 3:19 *Gr: Jam 3:15-18; Pe1 4:1; Jo1 2:15
Geneva 1599
8:33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou (h) savourest not the things that be of God, but the things that be of men.
(h) This is not godly, but worldly wisdom.
John Gill
8:33 But when he had turned about,.... Upon Peter, and showed quick resentment at what he said:
and looked on his disciples; he cast his eye toward, them at the same time, and expressed to them the same displeasure in his countenance, they being of the same mind:
he rebuked Peter, saying, get thee behind me, Satan: for thou savourest not the things that be of God; things which were according to the will of God, as the sufferings of Christ were: they were according to the determinate counsel of his will; what he had determined in his purposes and council should be; and what he had declared in the Scriptures of truth, the revelation of his will, would be; and in which, according to them, he should have a great concern himself, Is 53:6, and whereby all his divine perfections would be glorified, and therefore may well be said to be the things of God; and which ought to be savoured, minded, and attended to, as things of the greatest moment and importance: and which, though the apostle had often read of in the books of the Old Testament; yet either had not a clear understanding of them, as being the will of God; or however, they were greatly out of his view at this time, his mind being possessed with notions of a temporal kingdom, and of worldly honour and grandeur: wherefore it follows,
but the things that be of men; as were the notions of Christ's being a temporal prince, that would set up a worldly kingdom, and deliver the Jews from the Roman yoke, and make his subjects happy, with an affluence of all worldly things; and particularly his favourites, as the disciples were: these were schemes of men's devising, and were suited to the corrupt nature, and carnal inclinations of men; and these things at present too much possessed Peter's mind: wherefore the Lord rebuked him in a very severe, though just manner; being touched in his most tender part, and dissuaded from that which his heart was set upon, and he came into the world for; whose keen resentment is seen by using a phrase he never did but to the devil himself, Mt 4:10; See Gill on Mt 16:23.
John Wesley
8:33 Looking on his disciples - That they might the more observe what he said to Peter.
8:348:34: Եւ կոչեցեալ առ ինքն զժողովուրդն աշակերտօքն հանդերձ՝ ասէ ցնոսա. Եթէ ոք՝ կամի գալ զկնի իմ, ուրասցի՛ զանձն իւր, եւ բարձցէ զխաչ իւր՝ եւ եկեսցէ՛ զկնի իմ։
34 Եւ նա իր մօտ կանչելով ժողովրդին, աշակերտների հետ միասին, ասաց նրանց. «Եթէ մէկը կամենում է գալ իմ յետեւից, թող ուրանայ իր անձը, թող վերցնի իր խաչը եւ գայ իմ յետեւից
34 Ժողովուրդը իր աշակերտներուն հետ մէկտեղ իրեն կանչելով՝ ըսաւ անոնց. «Ով որ կ’ուզէ իմ ետեւէս գալ, թող իր անձը ուրանայ եւ իր խաչը վերցնէ ու իմ ետեւէս գայ։
Եւ կոչեցեալ առ ինքն զժողովուրդն աշակերտօքն հանդերձ` ասէ ցնոսա. Եթէ ոք կամի գալ զկնի իմ, ուրասցի զանձն իւր եւ բարձցէ զխաչ իւր եւ եկեսցէ զկնի իմ:

8:34: Եւ կոչեցեալ առ ինքն զժողովուրդն աշակերտօքն հանդերձ՝ ասէ ցնոսա. Եթէ ոք՝ կամի գալ զկնի իմ, ուրասցի՛ զանձն իւր, եւ բարձցէ զխաչ իւր՝ եւ եկեսցէ՛ զկնի իմ։
34 Եւ նա իր մօտ կանչելով ժողովրդին, աշակերտների հետ միասին, ասաց նրանց. «Եթէ մէկը կամենում է գալ իմ յետեւից, թող ուրանայ իր անձը, թող վերցնի իր խաչը եւ գայ իմ յետեւից
34 Ժողովուրդը իր աշակերտներուն հետ մէկտեղ իրեն կանչելով՝ ըսաւ անոնց. «Ով որ կ’ուզէ իմ ետեւէս գալ, թող իր անձը ուրանայ եւ իր խաչը վերցնէ ու իմ ետեւէս գայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3434: И, подозвав народ с учениками Своими, сказал им: кто хочет идти за Мною, отвергнись себя, и возьми крест свой, и следуй за Мною.
8:34  καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς, εἴ τις θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
8:34. Καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) τὸν (to-the-one) ὄχλον (to-a-crowd) σὺν (together) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Εἴ (If) τις (a-one) θέλει (it-determineth) ὀπίσω (aback-unto-which) μου (of-me) ἐλθεῖν, (to-have-had-came) ἀπαρνησάσθω ( it-should-have-denied-off-unto ) ἑαυτὸν (to-self) καὶ (and) ἀράτω (it-should-have-lifted) τὸν (to-the-one) σταυρὸν (to-a-stake) αὐτοῦ (of-it) καὶ (and) ἀκολουθείτω (it-should-path-along-unto) μοι. (unto-me)
8:34. et convocata turba cum discipulis suis dixit eis si quis vult post me sequi deneget se ipsum et tollat crucem suam et sequatur meAnd calling the multitude together with his disciples, he said to them: If any man will follow me, let him deny himself and take up his cross and follow me.
34. And he called unto him the multitude with his disciples, and said unto them, If any man would come after me, let him deny himself, and take up his cross, and follow me.
8:34. And calling together the crowd with his disciples, he said to them, “If anyone chooses to follow me, let him deny himself, and take up his cross, and follow me.
8:34. And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me:

34: И, подозвав народ с учениками Своими, сказал им: кто хочет идти за Мною, отвергнись себя, и возьми крест свой, и следуй за Мною.
8:34  καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς, εἴ τις θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
8:34. et convocata turba cum discipulis suis dixit eis si quis vult post me sequi deneget se ipsum et tollat crucem suam et sequatur me
And calling the multitude together with his disciples, he said to them: If any man will follow me, let him deny himself and take up his cross and follow me.
8:34. And calling together the crowd with his disciples, he said to them, “If anyone chooses to follow me, let him deny himself, and take up his cross, and follow me.
8:34. And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-38 Учение о самоотвержении - см. в Ев. Мф XVI, 24-27. Ев. Марк, ясно говорит, что учение было высказано в слух народа, окружавшего Христа, а не для одних только учеников. Точно также один Марк к выражению "ради Меня" (35) прибавляет еще выражение "и Евангелия". Евангелие или радостная весть о Христе представляло очевидно для него и для его читателей как бы голос Самого Христа, говоривший с неба. Как они относятся к Евангелию, так относятся, значит, и к Самому Христу. - (Ст. 38-й - ср. Мф X, 33 и XVI, 27).
Adam Clarke: Commentary on the Bible - 1831
8:34: Whosoever will come after me - It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant.
The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest: - If a man be willing to come after me.
The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See Joh 3:5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: Mat 10:33; Joh 3:3, Joh 3:5, Co2 5:17.
The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition; but, instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Mat 11:29 : and his cross, the taking up of which not only implies a bold profession of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself.
The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him Follow me. See the following verses; and see, on the subject of proselytism, Rut 1:16, Rut 1:17 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: called: Mar 7:14; Luk 9:23, Luk 20:45
Whosoever: Mar 9:43-48; Mat 5:29, Mat 5:30, Mat 7:13, Mat 7:14, Mat 16:24; Luk 13:24, Luk 14:27, Luk 14:33; Rom 15:1-3; Co1 8:13, Co1 9:19; Phi 3:7; Tit 2:12
take: Mar 10:21; Mat 10:38, Mat 27:32; Joh 19:17; Act 14:22; Rom 6:6, Rom 8:17; Co1 4:9-13; Co1 15:31; Gal 2:20, Gal 5:24, Gal 6:14; Phi 3:10; Col 1:24, Col 3:5; Th2 3:11; Pe1 4:1, Pe1 4:13; Rev 2:10
follow: Num 14:24; Kg1 14:8; Luk 14:26, Luk 18:22; Joh 10:27, Joh 13:36, Joh 13:37, Joh 21:19, Joh 21:20; Heb 13:13; Pe2 1:14; Jo1 3:16
Geneva 1599
8:34 (10) And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
(10) The disciples of Christ must bear bravely whatever burden the Lord lays upon them, and subdue the desires of the flesh.
John Gill
8:34 And when he had called the people unto him,.... Who, it seems, followed him out of Galilee, from Bethsaida, and these parts; for it was in the way from thence to Caesarea Philippi, that Christ had this conversation with his disciples; who walked together alone, the multitude following at some distance; and the private conversation being ended, Christ called, or beckoned to the people, to come nearer to him:
with his disciples also; for what he was about to say, concerned them both:
whosoever will come after me; in a spiritual sense, as this multitude did in a natural one, and which is the same as to be a disciple of his:
let him deny himself, and take up his cross, and follow me; signifying, that his followers must deny themselves of worldly advantages, and suffer many things, as well as he, which he had been but just before acquainting his disciples with; See Gill on Mt 16:24.
John Wesley
8:34 And when he called the people - To hear a truth of the last importance, and one that equally concerned them all. Let him deny himself - His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.
8:358:35: Զի որ կամիցի ապրեցուցանել զանձն իւր, կորուսցէ՛ զնա. եւ որ կորուսցէ զանձն իւր վասն աւետարանին, ապրեցուսցէ՛ զնա[737]։ [737] Ոմանք. Զի որ կամիցի զանձն իւր կեցուցանել, կոր՛՛։
35 որովհետեւ ով կամենում է ազատել իր անձը, այն պիտի կորցնի. իսկ ով կորցնի իր անձը Աւետարանի համար[15], պիտի ազատի այն [15] 15. Յուն. լաւ բն. ունեն ինձ համար եւ Աւետարանի համար:
35 Վասն զի ով որ կ’ուզէ իր անձը ապրեցնել, պիտի կորսնցնէ զանիկա եւ ով որ ինծի ու աւետարանին համար իր անձը կը կորսնցնէ, պիտի ապրեցնէ զանիկա։
Զի որ կամիցի ապրեցուցանել զանձն իւր` կորուսցէ զնա. եւ որ կորուսցէ զանձն իւր վասն աւետարանին` ապրեցուսցէ զնա:

8:35: Զի որ կամիցի ապրեցուցանել զանձն իւր, կորուսցէ՛ զնա. եւ որ կորուսցէ զանձն իւր վասն աւետարանին, ապրեցուսցէ՛ զնա[737]։
[737] Ոմանք. Զի որ կամիցի զանձն իւր կեցուցանել, կոր՛՛։
35 որովհետեւ ով կամենում է ազատել իր անձը, այն պիտի կորցնի. իսկ ով կորցնի իր անձը Աւետարանի համար[15], պիտի ազատի այն
[15] 15. Յուն. լաւ բն. ունեն ինձ համար եւ Աւետարանի համար:
35 Վասն զի ով որ կ’ուզէ իր անձը ապրեցնել, պիտի կորսնցնէ զանիկա եւ ով որ ինծի ու աւետարանին համար իր անձը կը կորսնցնէ, պիտի ապրեցնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
8:3535: Ибо кто хочет душу свою сберечь, тот потеряет ее, а кто потеряет душу свою ради Меня и Евангелия, тот сбережет ее.
8:35  ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου σώσει αὐτήν.
8:35. ὃς (Which) γὰρ (therefore) ἐὰν (if-ever) θέλῃ (it-might-determine) τὴν (to-the-one) ἑαυτοῦ (of-self) ψυχὴν (to-a-breathing) σῶσαι (to-have-saved) ἀπολέσει (it-shall-destructeth-off) αὐτήν: (to-it) ὃς (which) δ' (moreover) ἂν (ever) ἀπολέσει (it-shall-destruct-off) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἕνεκεν (in-out-in) [ἐμοῦ "[of-ME) καὶ] (and]"τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) σώσει (it-shall-save) αὐτήν. (to-it)
8:35. qui enim voluerit animam suam salvam facere perdet eam qui autem perdiderit animam suam propter me et evangelium salvam eam facietFor whosoever will save his life shall lose it: and whosoever shall lose his life for my sake and the gospel shall save it.
35. For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospel’s shall save it.
8:35. For whoever will have chosen to save his life, will lose it. But whoever will have lost his life, for my sake and for the Gospel, shall save it.
8:35. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.
For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel' s, the same shall save it:

35: Ибо кто хочет душу свою сберечь, тот потеряет ее, а кто потеряет душу свою ради Меня и Евангелия, тот сбережет ее.
8:35  ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου σώσει αὐτήν.
8:35. qui enim voluerit animam suam salvam facere perdet eam qui autem perdiderit animam suam propter me et evangelium salvam eam faciet
For whosoever will save his life shall lose it: and whosoever shall lose his life for my sake and the gospel shall save it.
8:35. For whoever will have chosen to save his life, will lose it. But whoever will have lost his life, for my sake and for the Gospel, shall save it.
8:35. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:35: For whosoever will save his life - On this and the following verses, see Mat 16:24, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: will save: Est 4:11-16; Jer 26:20-24; Mat 10:39, Mat 16:25; Luk 9:24, Luk 17:33; Joh 12:25, Joh 12:26; Act 20:24, Act 21:13; Ti2 2:11-13, Ti2 4:6-8; Heb 11:35; Rev 2:10, Rev 7:14, Rev 12:11
for: Mat 5:10-12, Mat 10:22, Mat 19:29; Luk 6:22, Luk 6:23; Joh 15:20, Joh 15:21; Act 9:16; Co1 9:23; Co2 12:10; Ti2 1:8; Pe1 4:12-16
John Gill
8:35 For whosoever will save his life,.... Life is a valuable thing, and all that a man has he will give for it; self preservation is a principle in nature; and it becomes every man to take all lawful methods to save his life, when it is threatened, or is in danger: but whoever is willing to save it, when it is called for to be laid down for Christ's sake; and rather than lay it down, will deny Christ, and give up a profession of him, and his Gospel,
shall lose it: he shall not enjoy it with honour and comfort now, and much less with peace, pleasure, and happiness hereafter, but shall be under the power of the second death:
but whosoever shall lose his life for my sake and the Gospel's; that is, shall willingly part with it when he is called to it, rather than deny Christ and his Gospel,
the same shall save it: though he will lose it now, he will find it again in the resurrection of life; for he will rise to eternal life; when such, who have apostatized from Christ, will rise to shame, and everlasting contempt: this man will have greatly the advantage over such; they will die the second death, or be destroyed soul and body in hell; and he will live for ever with Christ, in endless pleasure and glory; See Gill on Mt 16:25.
John Wesley
8:35 Mt 16:25; Lk 9:24; Lk 17:33; Jn 12:25.
8:368:36: Զի՞նչ օգուտ է մարդոյ՝ եթէ զաշխարհ ամենայն շահեսցի, եւ զանձն իւր տուժեսցի[738]. [738] Ոմանք. Զաշխարհս ամենայն... տուժեսցէ։
36 Ի՞նչ օգուտ է մարդուն, եթէ ամբողջ աշխարհը շահի, բայց իր անձը կորցնի
36 Քանզի ի՞նչ օգուտ է մարդուն՝ որ բոլոր աշխարհը վաստկի եւ իր անձը կորսնցնէ.
Զի՞նչ օգուտ է մարդոյ եթէ զաշխարհ ամենայն շահեսցի, եւ զանձն իւր տուժեսցի:

8:36: Զի՞նչ օգուտ է մարդոյ՝ եթէ զաշխարհ ամենայն շահեսցի, եւ զանձն իւր տուժեսցի[738].
[738] Ոմանք. Զաշխարհս ամենայն... տուժեսցէ։
36 Ի՞նչ օգուտ է մարդուն, եթէ ամբողջ աշխարհը շահի, բայց իր անձը կորցնի
36 Քանզի ի՞նչ օգուտ է մարդուն՝ որ բոլոր աշխարհը վաստկի եւ իր անձը կորսնցնէ.
zohrab-1805▾ eastern-1994▾ western am▾
8:3636: Ибо какая польза человеку, если он приобретет весь мир, а душе своей повредит?
8:36  τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ;
8:36. τί (To-what-one) γὰρ (therefore) ὠφελεῖ (it-benefitteth-unto) ἄνθρωπον (to-a-mankind) κερδῆσαι (to-have-gained) τὸν (to-the-one) κόσμον (to-a-configuration) ὅλον (to-whole) καὶ (and) ζημιωθῆναι (to-have-been-en-damage-belonged) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ; (of-it?"
8:36. quid enim proderit homini si lucretur mundum totum et detrimentum faciat animae suaeFor what shall it profit a man, if he gain the whole world and suffer the loss of his soul?
36. For what doth it profit a man, to gain the whole world, and forfeit his life?
8:36. For how does it benefit a man, if he gains the whole world, and yet causes harm to his soul?
8:36. For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
For what shall it profit a man, if he shall gain the whole world, and lose his own soul:

36: Ибо какая польза человеку, если он приобретет весь мир, а душе своей повредит?
8:36  τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ;
8:36. quid enim proderit homini si lucretur mundum totum et detrimentum faciat animae suae
For what shall it profit a man, if he gain the whole world and suffer the loss of his soul?
8:36. For how does it benefit a man, if he gains the whole world, and yet causes harm to his soul?
8:36. For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:36: what: Job 2:4; Psa 49:17, Psa 73:18-20; Mat 4:8-10, Mat 16:26; Luk 9:25, Luk 12:19, Luk 12:20; Luk 16:19-23; Phi 3:7-9; Rev 18:7, Rev 18:8
profit: Job 22:2; Mal 3:14; Rom 6:21; Heb 11:24-26; Jam 1:9-11
Geneva 1599
8:36 (11) For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
(11) They are the most foolish of all men who purchase the pleasures of this life with the loss of everlasting bliss.
John Gill
8:36 For what shall it profit a man,.... In the long run, in the issue of things, who by denying Christ, and his Gospel, may not only save his life for the present, but procure for himself great riches and wealth:
if he shall gain the whole world; were that possible to be done, and which the ambitious, worldly man is desirous of; yet supposing he: had his desire, of what avail would this be in the upshot of things, should the following be his case, as it will,
and lose his own soul? which is immortal and everlasting, when the world, and the glory of it pass away, and so is of more worth than the whole world. The world can only be enjoyed for a season, and that with a great deal of fatigue and trouble; but the soul continues for ever; and if it is lost and damned, its torment always abides, and the smoke of it ascends for ever, its worm never dies, and its fire is never quenched; See Gill on Mt 16:26.
8:378:37: քանզի՝ զի՞նչ տացէ մարդ՝ փոխանակ անձին իւրոյ։
37 որովհետեւ մարդ ի՞նչ ունի տալու իր անձի փոխարէն
37 Կամ իր անձին համար ի՞նչ ազատչէք պիտի տայ մարդ։
[38]քանզի զի՞նչ տացէ մարդ փոխանակ անձին իւրոյ:

8:37: քանզի՝ զի՞նչ տացէ մարդ՝ փոխանակ անձին իւրոյ։
37 որովհետեւ մարդ ի՞նչ ունի տալու իր անձի փոխարէն
37 Կամ իր անձին համար ի՞նչ ազատչէք պիտի տայ մարդ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3737: Или какой выкуп даст человек за душу свою?
8:37  τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
8:37. τί (To-what-one) γὰρ (therefore) δοῖ (it-may-have-given,"ἄνθρωπος (a-mankind,"ἀντάλλαγμα (to-an-ever-a-one-othering-to) τῆς (of-the-one) ψυχῆς (of-a-breathing) αὐτοῦ; (of-it?"
8:37. aut quid dabit homo commutationem pro anima suaOr what shall a man give in exchange for his soul:
37. For what should a man give in exchange for his life?
8:37. Or, what will a man give in exchange for his soul?
8:37. Or what shall a man give in exchange for his soul?
Or what shall a man give in exchange for his soul:

37: Или какой выкуп даст человек за душу свою?
8:37  τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
8:37. aut quid dabit homo commutationem pro anima sua
Or what shall a man give in exchange for his soul:
8:37. Or, what will a man give in exchange for his soul?
8:37. Or what shall a man give in exchange for his soul?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:37: Psa 49:7, Psa 49:8; Pe1 1:18, Pe1 1:19
John Gill
8:37 Or what shall a man give in exchange for his soul? To deliver it out of its miserable state and condition; all the riches of the world, and the whole world itself, are not an equivalent to it, or a sufficient ransom for it; riches will not profit in the day of wrath, or deliver a soul from damnation, and ruin: wherefore, if he had the whole world, he could not redeem his soul with it; and he has nothing else to give for it, and therefore it is past all recovery: See Gill on Mt 16:26.
8:388:38: Զի որ ոք՝ ամօթ համարեսցի զիս եւ զբանս իմ ՚ի շնացօ՛ղ եւ ՚ի մեղաւո՛ր ազգիս յայսմիկ, եւ Որդի մարդոյ յամօթ արասցէ զնա՝ յորժամ եկեսցէ փառօք Հօ՛ր իւրոյ եւ հրեշտակաց սրբոց[739]։ [739] Ոմանք. Ազգիս այսմիկ։
38 Ով որ ամօթ համարի ինձ եւ իմ խօսքերը այս շնացող եւ մեղաւոր ազգի մէջ, մարդու Որդին էլ նրան պիտի ամաչեցնի, երբ գայ փառքովն իր Հօր եւ սուրբ հրեշտակների»
38 Վասն զի ով որ զիս ու իմ խօսքերս դաւանիլը ամօթ սեպէ այս շնացող ու մեղաւոր ազգին մէջ, Որդին մարդոյ ալ զանիկա դաւանիլը ամօթ պիտի սեպէ՝ երբ գայ իր Հօրը փառքովը սուրբ հրեշտակներուն հետ»։
Զի որ ոք ամօթ համարեսցի զիս եւ զբանս իմ ի շնացող եւ ի մեղաւոր ազգիս յայսմիկ, եւ Որդի մարդոյ յամօթ արասցէ զնա, յորժամ եկեսցէ փառօք Հօր իւրոյ [39]եւ հրեշտակաց սրբոց:

8:38: Զի որ ոք՝ ամօթ համարեսցի զիս եւ զբանս իմ ՚ի շնացօ՛ղ եւ ՚ի մեղաւո՛ր ազգիս յայսմիկ, եւ Որդի մարդոյ յամօթ արասցէ զնա՝ յորժամ եկեսցէ փառօք Հօ՛ր իւրոյ եւ հրեշտակաց սրբոց[739]։
[739] Ոմանք. Ազգիս այսմիկ։
38 Ով որ ամօթ համարի ինձ եւ իմ խօսքերը այս շնացող եւ մեղաւոր ազգի մէջ, մարդու Որդին էլ նրան պիտի ամաչեցնի, երբ գայ փառքովն իր Հօր եւ սուրբ հրեշտակների»
38 Վասն զի ով որ զիս ու իմ խօսքերս դաւանիլը ամօթ սեպէ այս շնացող ու մեղաւոր ազգին մէջ, Որդին մարդոյ ալ զանիկա դաւանիլը ամօթ պիտի սեպէ՝ երբ գայ իր Հօրը փառքովը սուրբ հրեշտակներուն հետ»։
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8:3838: Ибо кто постыдится Меня и Моих слов в роде сем прелюбодейном и грешном, того постыдится и Сын Человеческий, когда приидет в славе Отца Своего со святыми Ангелами.
8:38  ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῶ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων.
8:38. ὃς (Which) γὰρ (therefore) ἐὰν (if-ever) ἐπαισχυνθῇ ( it-might-have-beshamed-upon ) με (to-me) καὶ (and) τοὺς (to-the-ones) ἐμοὺς ( to-mine ) λόγους (to-forthees) ἐν (in) τῇ (unto-the-one) γενεᾷ (unto-a-generation) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) μοιχαλίδι (unto-an-adulteress) καὶ (and) ἁμαρτωλῷ, (unto-un-adjusted-along,"καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐπαισχυνθήσεται ( it-shall-beshame-upon ) αὐτὸν (to-it) ὅταν (which-also-ever) ἔλθῃ (it-might-have-had-came) ἐν (in) τῇ (unto-the-one) δόξῃ (unto-a-recognition) τοῦ (of-the-one) πατρὸς (of-a-Father) αὐτοῦ (of-it) μετὰ (with) τῶν (of-the-ones) ἀγγέλων (of-messengers) τῶν (of-the-ones) ἁγίων . ( of-hallow-belonged )
8:38. qui enim me confusus fuerit et mea verba in generatione ista adultera et peccatrice et Filius hominis confundetur eum cum venerit in gloria Patris sui cum angelis sanctisFor he that shall be ashamed of me and of my words, in this adulterous and sinful generation: the Son of man also will be ashamed of him, when he shall come in the glory of his Father with the holy angels.
38. For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.
8:38. For whoever has been ashamed of me and of my words, among this adulterous and sinful generation, the Son of man also will be ashamed of him, when he will arrive in the glory of his Father, with the holy Angels.”
8:38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels:

38: Ибо кто постыдится Меня и Моих слов в роде сем прелюбодейном и грешном, того постыдится и Сын Человеческий, когда приидет в славе Отца Своего со святыми Ангелами.
8:38  ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῶ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων.
8:38. qui enim me confusus fuerit et mea verba in generatione ista adultera et peccatrice et Filius hominis confundetur eum cum venerit in gloria Patris sui cum angelis sanctis
For he that shall be ashamed of me and of my words, in this adulterous and sinful generation: the Son of man also will be ashamed of him, when he shall come in the glory of his Father with the holy angels.
8:38. For whoever has been ashamed of me and of my words, among this adulterous and sinful generation, the Son of man also will be ashamed of him, when he will arrive in the glory of his Father, with the holy Angels.”
8:38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
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Adam Clarke: Commentary on the Bible - 1831
8:38: Whosoever - shall be ashamed of me - Our Lord hints here at one of the principal reasons of the incredulity of the Jews, - they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah.
If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honors, he would have had a multitude of partisans, and most of them hypocrites.
And of my words - This was another subject of offense to the Jews: the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples.
Of him, and of his words, in this sense, the world is, to this day, ashamed.
Of him also shall the Son of man be ashamed - As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Savior eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on Mat 16:24, etc., and at the end of that chapter.
All the subjects contained in this chapter are very interesting; but particularly:
1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe; the servant of such a master must ever have kind usage; the follower of such a teacher can never want nor go astray.
2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod: the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics.
Time-serving is abominable in the sight of God: it shows that the person has either no fixed principle of religion, or that he is not under the influence of any.
Albert Barnes: Notes on the Bible - 1834
8:38
Ashamed of me - Ashamed to own attachment to me on account of my lowly appearance and my poverty.
And of my words - My doctrines, my instructions.
This adulterous and sinful generation - This age given to wickedness, particularly to adultery.
In the glory of his Father - In the day of judgment. See the notes at Mat 26:64. The meaning of this verse is, Whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here, shall be excluded from his kingdom hereafter. He was lowly, meek, and despised; yet there was an inimitable beauty in his character even then. But he will come again in awful grandeur; not as the babe of Bethlehem, not as the man of Nazareth, but as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him on earth will not enjoy his favor in heaven; they that would cast Him out and despise him must be cast out by him, and consigned to eternal, hopeless sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:38: ashamed: Mat 10:32, Mat 10:33; Luk 19:26, Luk 12:8, Luk 12:9; Act 5:41; Rom 1:16; Gal 6:14; Ti2 1:8, Ti2 1:12, Ti2 1:16, Ti2 2:12, Ti2 2:13; Heb 11:26, Heb 12:2, Heb 12:3, Heb 13:13; Jo1 2:23
adulterous: Mat 12:39, Mat 16:4; Jam 4:4
the Son: Mar 14:62; Dan 7:13; Mat 16:27, Mat 24:30, Mat 25:31, Mat 26:64; Joh 1:14, Joh 5:27, Joh 12:34
when: Deu 33:2; Dan 7:10; Zac 14:5; Mat 13:41; Joh 1:51; Th1 1:7, Th1 1:8; Jde 1:14, Jde 1:15
John Gill
8:38 Whosoever therefore shall be ashamed of me,.... As suffering, crucified, and put to death; things he had been speaking of before: whoever through scandal of the cross, and fear of men, will be ashamed of Christ, and dare not profess faith in him, but shall conceal and keep it to themselves:
and of my words; the doctrines of the Gospel, of remission of sins by his blood, of justification by his righteousness, and of salvation alone by him, with every other truth relating to him, or connected with these;
in this adulterous and sinful generation; which was so both in a moral and spiritual sense; for both corporeal and spiritual adultery prevailed among them, And particularly the Scribes and Pharisees adulterated the word of God by their false glosses, in which they acted a very sinful part; and such was their authority, that few durst contradict them, or profess doctrines which were the reverse of them. Wherefore our Lord assures his disciples and followers, that should they be deterred by these men from a free and open profession of him, and his Gospel, by which it would appear that they were ashamed of both,
of him also shall the son of man be ashamed; will not own such an one for his; he will take no notice of him; he will not confess his name; but, as one that he is ashamed of, he will turn away from him; not so much as look at him, or say one favourable word to him, or for him; but bid him be gone from him, as a worker of iniquity: this he will do,
when he cometh in the glory of his Father; the same that the Father has; being his Son, of the same nature with him, and equal to him; and as mediator, endued with power and authority from him, to judge the world; and when he will be accompanied
with the holy angels; who will descend from heaven with him, and be employed on earth by him; See Gill on Mt 16:27.
John Wesley
8:38 Whosoever shall be ashamed of me and of my words - That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Mt 10:32; Lk 9:26; Lk 12:8.
8:398:39: Եւ ասէ ցնոսա. Ամէն ասե՛մ ձեզ. զի են ոմանք ՚ի սոցանէ որ ա՛ստ կան, որք մի՛ ճաշակեսցեն զմահ՝ մինչեւ տեսցեն զարքայութիւն Աստուծոյ եկեալ զօրութեամբ։
39 Եւ նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, թէ նրանցից, որ այստեղ են, կան ոմանք, որոնք մահ չպիտի ճաշակեն, մինչեւ որ տեսնեն Աստծու արքայութիւնը՝ զօրութեամբ եկած»:
39 Եւ ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի, որ հոս ներկայ եղողներէն մէկ քանիները կան՝ որոնք մահուան համը պիտի չառնեն, մինչեւ տեսնեն Աստուծոյ թագաւորութիւնը զօրութիւնով եկած»։
Եւ ասէ ցնոսա. Ամէն ասեմ ձեզ, զի են ոմանք ի սոցանէ որ աստ կան, որք մի՛ ճաշակեսցեն զմահ, մինչեւ տեսցեն զարքայութիւն Աստուծոյ եկեալ զօրութեամբ:

8:39: Եւ ասէ ցնոսա. Ամէն ասե՛մ ձեզ. զի են ոմանք ՚ի սոցանէ որ ա՛ստ կան, որք մի՛ ճաշակեսցեն զմահ՝ մինչեւ տեսցեն զարքայութիւն Աստուծոյ եկեալ զօրութեամբ։
39 Եւ նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, թէ նրանցից, որ այստեղ են, կան ոմանք, որոնք մահ չպիտի ճաշակեն, մինչեւ որ տեսնեն Աստծու արքայութիւնը՝ զօրութեամբ եկած»:
39 Եւ ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի, որ հոս ներկայ եղողներէն մէկ քանիները կան՝ որոնք մահուան համը պիտի չառնեն, մինչեւ տեսնեն Աստուծոյ թագաւորութիւնը զօրութիւնով եկած»։
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