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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ's transfiguration upon the mount, ver. 1-13. II. His casting the devil out of a child, when the disciples could not do it, ver. 14-29. III. His prediction of his own sufferings and death, ver. 30-32. IV. The check he gave to his disciples for disputing who should be greatest (ver. 33-37); and to John for rebuking one who cast out devils in Christ's name, and did not follow with them, ver. 38-41. V. Christ's discourse with his disciples of the danger of offending one of his little ones (ver. 42), and of indulging that in ourselves, which is an offence and an occasion of sin to us (ver. 43-50), most of which passages we had before, Matt. xvii. and xviii.
Adam Clarke: Commentary on the Bible - 1831
The transfiguration of Christ, and the discourse occasioned by it, Mar 9:1-13. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mar 9:30-32. The disciples dispute about supremacy, and Christ corrects them, Mar 9:33-37. Of the person who cast out demons in Christ's name, but did not follow him, Mar 9:38-40. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mar 9:41, Mar 9:42. The necessity of mortification and self-denial, Mar 9:43-48. Of the salting of sacrifices, Mar 9:49; and the necessity of having union among the disciples of Christ, Mar 9:50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 9:1, Jesus is transfigured; Mar 9:11, He instructs his disciples concerning the coming of Elias; Mar 9:14, casts forth a deaf and dumb spirit; Mar 9:30, foretells his death and resurrection; Mar 9:33, exhorts his disciples to humility; Mar 9:38, bidding them not to prohibit such as are not against them, nor to give offence to any of the faithful.
9:19:1: Եւ յետ վե՛ց աւուր՝ առնո՛ւ ընդ իւր Յիսուս զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, եւ հանէ զնոսա ՚ի լեառն մի բարձր առանձինն. եւ յայլակե՛րպս եղեւ առաջի նոցա[740]։ [740] Ոմանք. Եւ յայլակերպ եղեւ։
1 Վեց օր յետոյ Յիսուս իր հետ վերցրեց Պետրոսին, Յակոբոսին եւ Յովհաննէսին ու առանձին նրանց հանեց մի բարձր լերան վրայ եւ նրանց առաջ պայծառակերպուեց
1 Վեց օր յետոյ Յիսուս իրեն հետ առաւ Պետրոսն ու Յակոբոսը եւ Յովհաննէսը ու զանոնք բարձր լեռ մը հանեց առանձինն եւ անոնց առջեւ այլակերպեցաւ։
Եւ յետ վեց աւուր առնու ընդ իւր Յիսուս զՊետրոս եւ զՅակովբոս եւ զՅովհաննէս, եւ հանէ զնոսա ի լեառն մի բարձր առանձինն, եւ յայլակերպս եղեւ առաջի նոցա:

9:1: Եւ յետ վե՛ց աւուր՝ առնո՛ւ ընդ իւր Յիսուս զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, եւ հանէ զնոսա ՚ի լեառն մի բարձր առանձինն. եւ յայլակե՛րպս եղեւ առաջի նոցա[740]։
[740] Ոմանք. Եւ յայլակերպ եղեւ։
1 Վեց օր յետոյ Յիսուս իր հետ վերցրեց Պետրոսին, Յակոբոսին եւ Յովհաննէսին ու առանձին նրանց հանեց մի բարձր լերան վրայ եւ նրանց առաջ պայծառակերպուեց
1 Վեց օր յետոյ Յիսուս իրեն հետ առաւ Պետրոսն ու Յակոբոսը եւ Յովհաննէսը ու զանոնք բարձր լեռ մը հանեց առանձինն եւ անոնց առջեւ այլակերպեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:11: И сказал им: истинно говорю вам: есть некоторые из стоящих здесь, которые не вкусят смерти, как уже увидят Царствие Божие, пришедшее в силе.
9:1  καὶ ἔλεγεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει.
9:1. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) εἰσίν (they-be) τινες (ones) ὧδε (unto-which-moreover) τῶν (of-the-ones) ἑστηκότων ( of-having-had-come-to-stand ) οἵτινες (which-ones) οὐ (not) μὴ (lest) γεύσωνται ( they-might-have-tasted-of ) θανάτου (of-a-death) ἕως (unto-if-which) ἂν (ever) ἴδωσιν (they-might-have-had-seen) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐληλυθυῖαν (to-having-hath-had-come-to-come) ἐν (in) δυνάμει. (unto-an-ability)
9:1. et post dies sex adsumit Iesus Petrum et Iacobum et Iohannem et ducit illos in montem excelsum seorsum solos et transfiguratus est coram ipsisAnd after six days, Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them.
1. And he said unto them, Verily I say unto you, There be some here of them that stand , which shall in no wise taste of death, till they see the kingdom of God come with power.
9:1. And he said to them, “Amen I say to you, that there are some among those standing here who shall not taste death until they see the kingdom of God arriving in power.”
9:1. And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power:

1: И сказал им: истинно говорю вам: есть некоторые из стоящих здесь, которые не вкусят смерти, как уже увидят Царствие Божие, пришедшее в силе.
9:1  καὶ ἔλεγεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει.
9:1. et post dies sex adsumit Iesus Petrum et Iacobum et Iohannem et ducit illos in montem excelsum seorsum solos et transfiguratus est coram ipsis
And after six days, Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them.
9:1. And he said to them, “Amen I say to you, that there are some among those standing here who shall not taste death until they see the kingdom of God arriving in power.”
9:1. And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
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: (Ср. Мф XVI, 28). Эти слова представляют собою заключение к речи Господа, содержащейся в VIII-й гл. ст. 34-38. Ев. Матфей выражается гораздо конкретнее, чем Марк (и с ним Лука). Он говорит именно о пришествии Христа как могущественного царя, а Марк - о наступлении Царствия Божия вообще. - Об исполнении этого пророчества Христова нужно сказать следующее. Царство Божие "в силе", т.е. распространение Евангелия во всем тогдашнем мире (Рим I, 8; Кол I, 6; Сол I, 8), увидели некоторые из тех, которые были слушателями Христа. Они видели, как Царство Божие проникло в сердца людей, обновляя их и снабжая новыми жизненными силами - словом, обнаруживая всю свою чудодейственную силу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses: and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say; for they were sore afraid. 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11 And they asked him, saying, Why say the scribes that Elias must first come? 12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

Here is, I. A prediction of Christ's kingdom now near approaching, v. 1. That which is foretold, is, 1. That the kingdom of God would come, and would come so as to be seen: the kingdom of the Messiah shall be set up in the world by the utter destruction of the Jewish polity, which stood in the way of it; this was the restoring of the kingdom of God among men, which had been in a manner lost by the woeful degeneracy both of Jews and Gentiles. 2. That it would come with power, so as to make its own way, and bear down the opposition that was given to it. It came with power, when vengeance was taken on the Jews for crucifying Christ, and when it conquered the idolatry of the Gentile world. 3. That it would come while some now present were alive; There are some standing here, that shall not taste of death, till they see it; this speaks the same with Matt. xxiv. 34, This generation shall not pass, till all these things be fulfilled. Those that were standing here with Christ, should see it, when the others could not discern it to be the kingdom of God, for it came not with observation.

II. A specimen of that kingdom in the transfiguration of Christ, six days after Christ spoke that prediction. He had begun to give notice to his disciples of his death and sufferings; and, to prevent their offence at that, he gives them this glimpse of his glory, to show that his sufferings were voluntary, and what a virtue the dignity and glory of his person would put into them, and to prevent the offence of the cross.

1. It was on the top of a high mountain, like the converse Moses had with God, which was on the top of mount Sinai, and his prospect of Canaan from the top of mount Pisgah. Tradition saith, It was on the top of the mount Tabor that Christ was transfigured; and if so, the scripture was fulfilled, Tabor and Hermon shall rejoice in thy name, Ps. lxxxix. 12. Dr. Lightfoot, observing that the last place where we find Christ was in the coasts of Cæsarea-Philippi, which was far from mount Tabor, rather thinks it was a high mountain which Josephus speaks of, near Cæsarea.

2. The witnesses of it were Peter, James, and John; these were the three that were to bear record on earth, answering to Moses, Elias, and the voice from heaven, the three that were to bear record from above. Christ did not take all the disciples with him, because the thing was to be kept very private. As there are distinguishing favours which are given to disciples and not to the world, so there are to some disciples and not to others. All the saints are a people near to Christ, but some lie in his bosom. James was the first of all the twelve that died for Christ, and John survived them all, to be the last eyewitness of this glory; he bore record (John i. 14); We saw his glory: and so did Peter, 2 Pet. i. 16-18.

3. The manner of it; He was transfigured before them; he appeared in another manner than he used to do. This was a change of the accidents, the substance remaining the same, and it was a miracle. But transubstantiation, the change of the substance, all the accidents remaining the same, is not a miracle, but a fraud and imposture, such a work as Christ never wrought. See what a great change human bodies are capable of, when God is pleased to put an honour upon them, as he will upon the bodies of the saints, at the resurrection. He was transfigured before them; the change, it is probable, was gradual, from glory to glory, so that the disciples, who had their eye upon him all the while, had the clearest and most certain evidence they could have, that this glorious appearance was no other than the blessed Jesus himself, and there was no illusion in it. John seems to refer to this (1 John i. 1), when he speaks of the word of life, as that which they had seen with their eyes, and looked upon. His raiment became shining; so that, though probably, it was sad-coloured, if not black, yet it was now exceeding white as snow, beyond what the fuller's art could do toward whitening it.

4. His companions in this glory were Moses and Elias (v. 4); They appeared talking with him, not to teach him, but to testify to him, and to be taught by him; by which it appears that there are converse and intercourse between glorified saints, they have ways of talking one with another, which we understand not. Moses and Elias lived at a great distance of time one from another, but that breaks no squares in heaven, where the first shall be last, and the last first, that is, all one in Christ.

5. The great delight that the disciples took in seeing this sight, and hearing this discourse, is expressed by Peter, the mouth of the rest; He said, Master, it is good for us to be here, v. 5. Though Christ was transfigured, and was in discourse with Moses and Elias, yet he gave Peter leave to speak to him, and to be as free with him as he used to be. Note, Our Lord Jesus, in his exaltation and glory, doth not at all abate of his condescending kindness to his people. Many, when they are in their greatness, oblige their friends to keep their distance; but even to the glorified Jesus true believers have access with boldness, and freedom of speech with him. Even in this heavenly discourse there was room for Peter to put in a word; and this is it, "Lord, it is good to be here, it is good for us to be here; here let us make tabernacles; let this be our rest for ever." Note, Gracious souls reckon it good to be in communion with Christ, good to be near him, good to be in the mount with him, though it be a cold and solitary place; it is good to be here retired from the world, and alone with Christ: and if it is good to be with Christ transfigured only upon a mountain with Moses and Elias, how good it will be to be with Christ glorified in heaven with all the saints! But observe, While Peter was for staying here, he forgot what need there was of the presence of Christ, and the preaching of his apostles, among the people. At this very time, the other disciples wanted them greatly, v. 14. Note, When it is well with us, we are apt to be mindless of others, and in the fulness of our enjoyments to forget the necessities of our brethren; it was a weakness in Peter to prefer private communion with God before public usefulness. Paul is willing to abide in the flesh, rather than depart to the mountain of glory (though that be far better), when he sees it needful for the church, Phil. i. 24, 25. Peter talked of making three distinct tabernacles for Moses, Elias, and Christ, which was not well-contrived; for such a perfect harmony there is between the law, the prophets, and the gospel, that one tabernacle will hold them all; they dwell together in unity. But whatever was incongruous in what he said, he may be excused, for they were all sore afraid; and he, for his part, wist not what to say (v. 6), not knowing what would be the end thereof.

6. The voice that came from heaven, was an attestation of Christ's mediatorship, v. 7. There was a cloud that overshadowed them, and was a shelter to them. Peter had talked of making tabernacles for Christ and his friends; but while he yet spoke, see how his project was superseded; this cloud was unto them instead of tabernacles for their shelter (Isa. iv. 5); while he spoke of his tabernacles, God created his tabernacle not made with hands. Now out of this cloud (which was but a shade to the excellent glory Peter speaks of, whence this voice came) it was said, This is my beloved Son, hear him. God owns him, and accepts him, as his beloved Son, and is ready to accept of us in him; we must then own and accept him as our beloved Saviour, and must give up ourselves to be ruled by him.

7. The vision, being designed only to introduce the voice, when that was delivered, disappeared (v. 8); Suddenly when they had looked round about, as men amazed to see where they were, all was gone, they saw no man any more. Elias and Moses were vanished out of sight, and Jesus only remained with them, and he not transfigured, but as he used to be. Note, Christ doth not leave the soul, when extraordinary joys and comforts leave it. Though more sensible and ravishing communications may be withdrawn, Christ's disciples have, and shall have, his ordinary presence with them always, even to the end of the world, and that is it we must depend upon. Let us thank God for daily bread and not expect a continual feast on this side of heaven.

8. We have here the discourse between Christ and his disciples, as they came down from the mount.

(1.) He charged them to keep this matter very private, till he was risen from the dead, which would complete the proof of his divine mission, and then this must be produced with the rest of the evidence, v. 9. And besides, he, being now in a state of humiliation, would have nothing publicly taken notice of, that might be seen disagreeable to such a state; for to that he would in every thing accommodate himself. This enjoining of silence to the disciples, would likewise be of use to them, to prevent their boasting of the intimacy they were admitted to, that they might not be puffed up with the abundance of the revelations. It is a mortification to a man, to be tied up from telling of his advancements, and may help to hide pride from him.

(2.) The disciples were at a loss what the rising from the dead should mean; they could not form any notion of the Messiah's dying (Luke xviii. 34), and therefore were willing to think that the rising he speaks of, was figurative, his rising from his present mean and low estate to the dignity and dominion they were in expectation of. But if so, here is another thing that embarrasses them (v. 11); Why say the Scribes, that before the appearing of the Messiah in his glory, according to the order settled in the prophecies of the Old Testament, Elias must first come? But Elias was gone, and Moses too. Now that which raised this difficulty, was, the scribes taught them to expect the person of Elias, whereas the prophecy intended one in the spirit and power of Elias. Note, The misunderstanding of scripture is a great prejudice to the entertainment of truth.

(3.) Christ gave them a key to the prophecy concerning Elias (v. 12, 13); "It is indeed prophesied that Elias will come, and will restore all things, and set them to rights; and (though you will not understand it) it is also prophesied of the Son of man, that he must suffer many things, and be set at nought, must be a reproach of men, and despised of the people: and though the scribes do not tell you so, the scriptures do, and you have as much reason to expect that as the other, and should not make so strange of it; but as to Elias, I tell you he is come; and if you consider a little, you will understand whom I mean, it is one to whom they have done whatsoever they listed;" which was very applicable to the ill usage they had given John Baptist. Many of the ancients, and the Popish writers generally, think, that besides the coming of John Baptist in the spirit of Elias, himself in his own person is to be expected, with Enoch, before the second appearance of Christ, wherein the prophecy of Malachi will have a more full accomplishment than it had in John Baptist. But it is groundless fancy; the true Elias, as well as the true Messiah promised, is come, and we are to look for no other. These words as it is written of him, refer not to their doing to him whatever they listed (that comes in a parenthesis), but only to his coming. He is come, and hath been, and done, according as was written of him.
Adam Clarke: Commentary on the Bible - 1831
9:1: There be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Mat 16:27-28 (note). See the notes there.
Albert Barnes: Notes on the Bible - 1834
9:1: Verily I say ... - See the notes at Mat 16:28. This verse properly belongs to the preceding chapter and the preceding discourse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: That: Mat 16:28; Luk 9:27
taste: Luk 2:26; Joh 8:51, Joh 8:52; Heb 2:9
the kingdom: Mat 24:30, Mat 25:31; Luk 22:18, Luk 22:30; Joh 21:23; Act 1:6, Act 1:7
Geneva 1599
9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the (a) kingdom of God come with power.
(a) When he will begin his kingdom through the preaching of the gospel: that is to say, after the resurrection.
John Gill
9:1 And he said unto them,.... Both to his disciples, and the multitude,
verily I say unto you, there be some of them that stand here; that were then living, and upon the spot,
which shall not taste of death, or die,
till they have seen the kingdom of God come with power. When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; See Gill on Mt 16:28. This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.
John Wesley
9:1 Till they see the kingdom of God coming with power - So it began to do at the day of pentecost, when three thousand were converted to God at once.
9:29:2: Եւ ձորձք նորա եղեն փայլո՛ւն սպիտակ յոյժ, որպէս թափիչք երկրի ո՛չ կարեն այնպէս սպիտակացուցանել[741]։ [741] Ոմանք. Սպիտակեցուցանել։
2 Եւ նրա զգեստները փայլուն, խիստ սպիտակ դարձան, այնպէս որ երկրի վրայ ոչ մի լուացք անող չի կարող այդքան սպիտակեցնել
2 Իր հանդերձները եղան փայլուն, խիստ ճերմակ, այնպէս որ երկրի վրայ թափիչ մը չէր կրնար այդպէս ճերմկցնել։
Եւ ձորձք նորա եղեն փայլուն սպիտակ [40]յոյժ, որպէս թափիչք երկրի ոչ կարեն այնպէս սպիտակացուցանել:

9:2: Եւ ձորձք նորա եղեն փայլո՛ւն սպիտակ յոյժ, որպէս թափիչք երկրի ո՛չ կարեն այնպէս սպիտակացուցանել[741]։
[741] Ոմանք. Սպիտակեցուցանել։
2 Եւ նրա զգեստները փայլուն, խիստ սպիտակ դարձան, այնպէս որ երկրի վրայ ոչ մի լուացք անող չի կարող այդքան սպիտակեցնել
2 Իր հանդերձները եղան փայլուն, խիստ ճերմակ, այնպէս որ երկրի վրայ թափիչ մը չէր կրնար այդպէս ճերմկցնել։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: И, по прошествии дней шести, взял Иисус Петра, Иакова и Иоанна, и возвел на гору высокую особо их одних, и преобразился перед ними.
9:2  καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ ἰησοῦς τὸν πέτρον καὶ τὸν ἰάκωβον καὶ τὸν ἰωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾽ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν,
9:2. Καὶ (And) μετὰ (with) ἡμέρας (to-days) ἓξ (to-six) παραλαμβάνει (it-taketh-beside,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) τὸν (to-the-one) Ἰάκωβον (to-an-Iakobos) καὶ (and) Ἰωάνην, (to-an-Ioanes,"καὶ (and) ἀναφέρει (it-beareth-up) αὐτοὺς (to-them) εἰς (into) ὄρος (to-a-jut) ὑψηλὸν (to-overed-of) κατ' (down) ἰδίαν (to-private-belonged) μόνους . ( to-alone ) καὶ (And) μετεμορφώθη (it-was-en-formed-with) ἔμπροσθεν (in-toward-from) αὐτῶν, (of-them,"
9:2. et vestimenta eius facta sunt splendentia candida nimis velut nix qualia fullo super terram non potest candida facereAnd his garments became shining and exceeding white as snow, so as no fuller upon earth can make white.
2. And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them:
9:2. And after six days, Jesus took with him Peter, and James, and John; and he led them separately to a lofty mountain alone; and he was transfigured before them.
9:2. And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them:

2: И, по прошествии дней шести, взял Иисус Петра, Иакова и Иоанна, и возвел на гору высокую особо их одних, и преобразился перед ними.
9:2  καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ ἰησοῦς τὸν πέτρον καὶ τὸν ἰάκωβον καὶ τὸν ἰωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾽ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν,
9:2. et vestimenta eius facta sunt splendentia candida nimis velut nix qualia fullo super terram non potest candida facere
And his garments became shining and exceeding white as snow, so as no fuller upon earth can make white.
9:2. And after six days, Jesus took with him Peter, and James, and John; and he led them separately to a lofty mountain alone; and he was transfigured before them.
9:2. And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
2: Начинающееся здесь повествование о преображении Христа в общем сходное повествованием о том же Ев. Матфея (XVII, 1-13), но имеет и некоторые особенности.
Adam Clarke: Commentary on the Bible - 1831
9:2: And after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on Mat 17:1 (note), etc.
A high mountain - I have conjectured, Mat 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Caesarea Philippi to be more likely.
Was transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from Luk 9:29.
Albert Barnes: Notes on the Bible - 1834
9:2: And after six days ... - See this passage explained in the notes at Mat 17:1-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: after: Mat 17:11-13; Luk 9:28-36
Peter: Mar 5:37, Mar 14:33; Co2 13:1
an high: Exo 24:13; Kg1 18:42, Kg1 18:33; Mat 14:13; Luk 6:12
transfigured: Mar 16:12; Exo 34:29-35; Isa 33:17, Isa 53:2; Mat 17:2; Luk 9:29; Joh 1:14; Rom 12:2; Co2 3:7-10; Phi 2:6-8, Phi 3:21; Pe2 1:16-18; Rev 1:13-17, Rev 20:11
Geneva 1599
9:2 (1) And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
(1) The heavenly glory of Christ, which would within a short time be abased upon the cross, is confirmed by visible signs, by the presence and talk of Elias and Moses, and by the voice of the Father himself; all this occurred before three of his disciples, who are witnesses against whom there is no objection.
John Gill
9:2 And after six days,.... Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts:
Jesus taketh with him Peter, James, and John; favourite disciples, and a sufficient number, to be witnesses of his transfiguration:
and leadeth them up into an high mountain apart by themselves; where he and they were alone. This was not Mount Tabor, as is generally said, but either the mountain which Caesarea was at the foot of, or it may be Mount Lebanon; See Gill on Mt 17:1;
and he was transfigured before them; the above three disciples; See Gill on Mt 17:2.
John Wesley
9:2 By themselves - That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, mentioned by St. Paul, Phil 2:6-7, and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Mt 17:1; Lk 9:28.
9:39:3: Եւ երեւեցա՛ւ նոցա Եղիա Մովսիսի՛ւ հանդերձ, եւ խօսէին ընդ Յիսուսի[742]։ [742] Ոսկան. Որք խօսէին ընդ Յիսուսի։
3 Եւ նրանց երեւաց Եղիան՝ Մովսէսի հետ մէկտեղ, ու նրանք խօսում էին Յիսուսի հետ
3 Ու Եղիան Մովսէսին հետ երեւցաւ անոնց եւ Յիսուսին հետ խօսեցան։
Եւ երեւեցաւ նոցա Եղիա Մովսիսիւ հանդերձ, եւ խօսէին ընդ Յիսուսի:

9:3: Եւ երեւեցա՛ւ նոցա Եղիա Մովսիսի՛ւ հանդերձ, եւ խօսէին ընդ Յիսուսի[742]։
[742] Ոսկան. Որք խօսէին ընդ Յիսուսի։
3 Եւ նրանց երեւաց Եղիան՝ Մովսէսի հետ մէկտեղ, ու նրանք խօսում էին Յիսուսի հետ
3 Ու Եղիան Մովսէսին հետ երեւցաւ անոնց եւ Յիսուսին հետ խօսեցան։
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9:33: Одежды Его сделались блистающими, весьма белыми, как снег, как на земле белильщик не может выбелить.
9:3  καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι.
9:3. καὶ (and) τὰ (the-ones) ἱμάτια (apparelets) αὐτοῦ (of-it) ἐγένετο ( it-had-became ) στίλβοντα ( glimmering ) λευκὰ ( white ) λίαν (to-exceedingly," οἷα ( to-which-belonged ) γναφεὺς (a-fuller) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) οὐ (not) δύναται ( it-ableth ) οὕτως (unto-the-one-this) λευκᾶναι. (to-have-whitened)
9:3. et apparuit illis Helias cum Mose et erant loquentes cum IesuAnd there appeared to them Elias with Moses: and they were talking with Jesus.
3. and his garments became glistering, exceeding white; so as no fuller on earth can whiten them.
9:3. And his vestments became radiant and exceedingly white like snow, with such a brilliance as no fuller on earth is able to achieve.
9:3. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them:

3: Одежды Его сделались блистающими, весьма белыми, как снег, как на земле белильщик не может выбелить.
9:3  καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι.
9:3. et apparuit illis Helias cum Mose et erant loquentes cum Iesu
And there appeared to them Elias with Moses: and they were talking with Jesus.
9:3. And his vestments became radiant and exceedingly white like snow, with such a brilliance as no fuller on earth is able to achieve.
9:3. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Не упоминая об "изменении лица Христова" (ср. Мф), ев. Марк особенно обстоятельно говорит об одеждах Христовых, которые были озарены необычайнейшим светом. Самый свет этот был небесного происхождения, как видно из того, что с ним - говорит евангелист - нельзя было сравнить блеск одежды, вычищенной белильщиком "на земле".
Albert Barnes: Notes on the Bible - 1834
9:3
No fuller - Rather, no "scourer." The office of the person here mentioned was to "scour" or "whiten" cloth; not to "full" it, or to render it thicker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: his raiment: Psa 104:1, Psa 104:2; Dan 7:9; Mat 28:3; Act 10:30
exceeding: Psa 51:7, Psa 68:14; Isa 1:18; Rev 7:9, Rev 7:14, Rev 19:18
no: Mal 3:2, Mal 3:3
Geneva 1599
9:3 And his raiment (b) became shining, exceeding white as snow; so as no fuller on earth can white them.
(b) Did sparkle as it were.
John Gill
9:3 And his raiment became shining,.... With the rays of glory and brightness which darted from his body through his clothes, and made them as bright as the light of the sun at noon day: and
exceeding white as snow; than which nothing is whiter;
so as no fuller on earth can white them. The Syriac version renders it, "as men cannot white on earth"; and the Persic thus, "so as men could not behold him". Just as the Israelites could not steadfastly behold the face of Moses, because of the glory of his countenance, when he came down from the mount; See Gill on Mt 17:2.
John Wesley
9:3 White as snow, such as no fuller can whiten - Such as could not be equalled either by nature or art.
9:49:4: Պատասխանի ետ Պե՛տրոս՝ եւ ասէ ցՅիսուս. Ռա՛բբի՝ բարւո՛ք է մեզ աստ լինել. եւ արասցուք՝ երի՛ս տաղաւարս՝ մի՝ քե՛զ, եւ մի՝ Մովսիսի՛, եւ մի՝ Եղիայի՛.
4 Պետրոսը Յիսուսին ասաց. «Ռաբբի՛, լաւ է, որ մենք այստեղ լինենք եւ երեք տաղաւարներ շինենք, մէկը՝ քեզ, մէկը՝ Մովսէսի եւ մէկն էլ՝ Եղիայի համար»
4 Ապա Պետրոս ըսաւ Յիսուսին. «Ռա՛բբի, աղէկ է որ հոս կենանք ու երեք խրճիթ շինենք, մէկը՝ քեզի, մէկը՝ Մովսէսին ու մէկը՝ Եղիային»։
Պատասխանի ետ Պետրոս եւ ասէ ցՅիսուս. Ռաբբի, բարւոք է մեզ աստ լինել. եւ արասցուք երիս տաղաւարս, մի` քեզ, եւ մի` Մովսիսի, եւ մի` Եղիայի:

9:4: Պատասխանի ետ Պե՛տրոս՝ եւ ասէ ցՅիսուս. Ռա՛բբի՝ բարւո՛ք է մեզ աստ լինել. եւ արասցուք՝ երի՛ս տաղաւարս՝ մի՝ քե՛զ, եւ մի՝ Մովսիսի՛, եւ մի՝ Եղիայի՛.
4 Պետրոսը Յիսուսին ասաց. «Ռաբբի՛, լաւ է, որ մենք այստեղ լինենք եւ երեք տաղաւարներ շինենք, մէկը՝ քեզ, մէկը՝ Մովսէսի եւ մէկն էլ՝ Եղիայի համար»
4 Ապա Պետրոս ըսաւ Յիսուսին. «Ռա՛բբի, աղէկ է որ հոս կենանք ու երեք խրճիթ շինենք, մէկը՝ քեզի, մէկը՝ Մովսէսին ու մէկը՝ Եղիային»։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: И явился им Илия с Моисеем; и беседовали с Иисусом.
9:4  καὶ ὤφθη αὐτοῖς ἠλίας σὺν μωϊσεῖ, καὶ ἦσαν συλλαλοῦντες τῶ ἰησοῦ.
9:4. καὶ (And) ὤφθη (it-was-beheld) αὐτοῖς (unto-them) Ἠλείας (a-Heleias) σὺν (together) Μωυσεῖ, (unto-a-Mouseus,"καὶ (and) ἦσαν (they-were) συνλαλοῦντες ( speaking-together-unto ) τῷ (unto-the-one) Ἰησοῦ. (unto-an-Iesous)
9:4. et respondens Petrus ait Iesu rabbi bonum est hic nos esse et faciamus tria tabernacula tibi unum et Mosi unum et Heliae unumAnd Peter answering, said to Jesus: Rabbi, it is good for us to be here. And let us make three tabernacles, one for thee, and one for Moses, and one for Elias.
4. And there appeared unto them Elijah with Moses: and they were talking with Jesus.
9:4. And there appeared to them Elijah with Moses; and they were speaking with Jesus.
9:4. And there appeared unto them Elias with Moses: and they were talking with Jesus.
And there appeared unto them Elias with Moses: and they were talking with Jesus:

4: И явился им Илия с Моисеем; и беседовали с Иисусом.
9:4  καὶ ὤφθη αὐτοῖς ἠλίας σὺν μωϊσεῖ, καὶ ἦσαν συλλαλοῦντες τῶ ἰησοῦ.
9:4. et respondens Petrus ait Iesu rabbi bonum est hic nos esse et faciamus tria tabernacula tibi unum et Mosi unum et Heliae unum
And Peter answering, said to Jesus: Rabbi, it is good for us to be here. And let us make three tabernacles, one for thee, and one for Moses, and one for Elias.
9:4. And there appeared to them Elijah with Moses; and they were speaking with Jesus.
9:4. And there appeared unto them Elias with Moses: and they were talking with Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Ев. Марк на первом месте ставит Илию (а не Моисея, как ев. Матфей) - может быть потому, что далее идет беседа об Илии (ст. 11: и сл. ).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: appeared: Mat 11:13, Mat 17:3, Mat 17:4; Luk 9:19, Luk 9:30, Luk 9:31, Luk 24:27, Luk 24:44; Joh 5:39, Joh 5:45-47; Act 3:21-24; Pe1 1:10-12; Rev 19:10
Elias: Moses was the founder of the Jewish polity, and Elias the most zealous reformer and prophet of the Jewish church; and their presence implied that the ministry of Christ was attested by the law and the prophets. Kg2 2:11, Kg2 2:12, Elijah
Moses: Deu 34:5, Deu 34:6
John Gill
9:4 And there appeared unto them Elias with Moses,.... Or Moses and Elias, as all the Oriental versions read, as in Mat_. 17:3; see Gill on Mt 17:3,
and they were talking with Jesus; concerning his decease, and what he was to do and suffer at Jerusalem, and of which he himself had lately talked with his disciples; so that this might have been a confirmation of these things to them; See Gill on Mt 17:3.
John Wesley
9:4 Elijah - Whom they expected: Moses, whom they did not.
9:59:5: քանզի ո՛չ գիտէր զինչ խօսէր, զի զարհուրեա՛լ էին։
5 Սակայն չգիտէր, թէ ինչ էր խօսում, որովհետեւ զարհուրած էին
5 Վասն զի չէր գիտեր թէ ի՛նչ խօսի, քանզի զարհուրեր էին։
քանզի ոչ գիտէր զինչ խօսէր, զի զարհուրեալ էին:

9:5: քանզի ո՛չ գիտէր զինչ խօսէր, զի զարհուրեա՛լ էին։
5 Սակայն չգիտէր, թէ ինչ էր խօսում, որովհետեւ զարհուրած էին
5 Վասն զի չէր գիտեր թէ ի՛նչ խօսի, քանզի զարհուրեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: При сем Петр сказал Иисусу: Равви! хорошо нам здесь быть; сделаем три кущи: Тебе одну, Моисею одну, и одну Илии.
9:5  καὶ ἀποκριθεὶς ὁ πέτρος λέγει τῶ ἰησοῦ, ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ μωϊσεῖ μίαν καὶ ἠλίᾳ μίαν.
9:5. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Πέτρος (a-Petros) λέγει (it-fortheth) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous,"Ῥαββεί, (Rabbei,"καλόν (seemly) ἐστιν (it-be) ἡμᾶς (to-us) ὧδε (unto-which-moreover) εἶναι, (to-be,"καὶ (and) ποιήσωμεν (we-might-have-done-unto) τρεῖς ( to-three ) σκηνάς, (to-tentings) σοὶ (unto-THEE) μίαν (to-one) καὶ (and) Μωυσεῖ (unto-a-Mouseus) μίαν (to-one) καὶ (and) Ἠλείᾳ (unto-a-Heleias) μίαν. (to-one)
9:5. non enim sciebat quid diceret erant enim timore exterritiFor he knew not what he said: for they were struck with fear.
5. And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.
9:5. And in response, Peter said to Jesus: “Master, it is good for us to be here. And so let us make three tabernacles, one for you, and one for Moses, and one for Elijah.”
9:5. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias:

5: При сем Петр сказал Иисусу: Равви! хорошо нам здесь быть; сделаем три кущи: Тебе одну, Моисею одну, и одну Илии.
9:5  καὶ ἀποκριθεὶς ὁ πέτρος λέγει τῶ ἰησοῦ, ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ μωϊσεῖ μίαν καὶ ἠλίᾳ μίαν.
9:5. non enim sciebat quid diceret erant enim timore exterriti
For he knew not what he said: for they were struck with fear.
9:5. And in response, Peter said to Jesus: “Master, it is good for us to be here. And so let us make three tabernacles, one for you, and one for Moses, and one for Elijah.”
9:5. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Равви. Это слово, по смыслу, равняется выражению: Господи (у Мф ср. Ин ХХ, 16: Раввуни). - Хорошо нам здесь быть - правильно: "хорошо, что мы здесь!".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: it is: Exo 33:17-23; Psa 62:2, Psa 62:3, Psa 84:10; Joh 14:8, Joh 14:9, Joh 14:21-23; Phi 1:23; Jo1 3:2; Rev 22:3, Rev 22:4
John Gill
9:5 And Peter answered and said to Jesus,.... He addressed himself to him, as being more familiar with him; as also because he was the principal person: wherefore he says,
master, it is good for us to be here: the company and conversation were exceeding agreeable to him and his fellow disciples; and the glory that Christ appeared in surpassed every thing they had seen before:
and let us make three tabernacles; or, as the Syriac, Arabic, and Ethiopic versions read, "and we will make", &c. expressing not a petition, but a resolution; to which the Persic version premises, "if thou wilt give us commandment"; submitting it to the will of Christ:
one for thee, and one for Moses, and one for Elias; See Gill on Mt 17:4.
9:69:6: Եւ եղեւ ամպ մի՝ հովանի՛ ՚ի վերայ նոցա. ձա՛յն եղեւ յամպոյ անտի՝ եւ ասէ. Դա՛ է Որդի իմ սիրելի՝ դմա՛ լուարուք[743]։ [743] Ոմանք. Յամպոյն՝ եւ ասէ. եւ ոմանք. յամպոյ անտի. Դա է։
6 Եւ մի ամպ նրանց վրայ հովանի եղաւ. ամպից մի ձայն եկաւ, որ ասում էր. «Դա՛ է իմ սիրելի Որդին, դրա՛ն լսեցէք»
6 Ամպ մը հովանի եղաւ անոնց վրայ ու ձայն մը եկաւ ամպէն՝ ըսելով. «Ատիկա է իմ սիրելի Որդիս, ատոր մտիկ ըրէք»։
Եւ եղեւ ամպ մի հովանի ի վերայ նոցա, ձայն եղեւ յամպոյ անտի եւ ասէ. Դա է Որդի իմ սիրելի, դմա լուարուք:

9:6: Եւ եղեւ ամպ մի՝ հովանի՛ ՚ի վերայ նոցա. ձա՛յն եղեւ յամպոյ անտի՝ եւ ասէ. Դա՛ է Որդի իմ սիրելի՝ դմա՛ լուարուք[743]։
[743] Ոմանք. Յամպոյն՝ եւ ասէ. եւ ոմանք. յամպոյ անտի. Դա է։
6 Եւ մի ամպ նրանց վրայ հովանի եղաւ. ամպից մի ձայն եկաւ, որ ասում էր. «Դա՛ է իմ սիրելի Որդին, դրա՛ն լսեցէք»
6 Ամպ մը հովանի եղաւ անոնց վրայ ու ձայն մը եկաւ ամպէն՝ ըսելով. «Ատիկա է իմ սիրելի Որդիս, ատոր մտիկ ըրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: Ибо не знал, что сказать; потому что они были в страхе.
9:6  οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο.
9:6. οὐ (Not) γὰρ (therefore) ᾔδει (it-had-come-to-have-seen) τί (to-what-one) ἀποκριθῇ, (it-might-have-been-separated-off) ἔκφοβοι ( feareed-out ) γὰρ (therefore) ἐγένοντο . ( they-had-became )
9:6. et facta est nubes obumbrans eos et venit vox de nube dicens hic est Filius meus carissimus audite illumAnd there was a cloud overshadowing them. And a voice came out of the cloud, saying: This is my most beloved Son. Hear ye him.
6. For he wist not what to answer; for they became sore afraid.
9:6. For he did not know what he was saying. For they were overwhelmed by fear.
9:6. For he wist not what to say; for they were sore afraid.
For he wist not what to say; for they were sore afraid:

6: Ибо не знал, что сказать; потому что они были в страхе.
9:6  οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο.
9:6. et facta est nubes obumbrans eos et venit vox de nube dicens hic est Filius meus carissimus audite illum
And there was a cloud overshadowing them. And a voice came out of the cloud, saying: This is my most beloved Son. Hear ye him.
9:6. For he did not know what he was saying. For they were overwhelmed by fear.
9:6. For he wist not what to say; for they were sore afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Петр привык выступать в качестве представителя апостолов. Но теперь он не нашелся что сказать, потому что случившееся повергло его в страх. Речь его показывает, что он и другие ученики еще не в состоянии были представить себе своего Учителя в Его славе.
Albert Barnes: Notes on the Bible - 1834
9:6
He wist not - He "knew not." He was desirous of saying something, and he knew not what would be proper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: Mar 16:5-8; Dan 10:15-19; Rev 1:17
Geneva 1599
9:6 For he wist not what to say; for they were sore (c) afraid.
(c) They were beside themselves with fear.
John Gill
9:6 For he wist not what to say,.... He did not know what he should say, or what was proper to be said by him, at such a time, in such circumstances, and before such persons;
for they were sore afraid. The Persic version reads, "he was": and so the Latin translation of the Syriac, though that itself is, "they were"; for all three were filled with consternation at what they saw and heard; so that they were scarcely themselves, and knew not well what they said or did.
9:79:7: Եւ յանկարծակի հայեցեալ ա՛յսր ա՛նդր, ո՛չ եւս զոք ուրեք տեսին, բայց միայն՝ զՅիսուս ընդ իւրեանս։
7 Եւ յանկարծակի այս ու այն կողմ նայելով՝ այլեւս ոչ մի տեղ ոչ ոքի չտեսան, այլ միայն Յիսուսին՝ իրենց հետ
7 Երբ յանկարծ ասդին անդին նայեցան, ուրիշ մէկը չտեսան, հապա միայն Յիսուսը՝ իրենց հետ։
Եւ յանկարծակի հայեցեալ այսր անդր` ոչ եւս զոք ուրեք տեսին, բայց միայն զՅիսուս ընդ իւրեանս:

9:7: Եւ յանկարծակի հայեցեալ ա՛յսր ա՛նդր, ո՛չ եւս զոք ուրեք տեսին, բայց միայն՝ զՅիսուս ընդ իւրեանս։
7 Եւ յանկարծակի այս ու այն կողմ նայելով՝ այլեւս ոչ մի տեղ ոչ ոքի չտեսան, այլ միայն Յիսուսին՝ իրենց հետ
7 Երբ յանկարծ ասդին անդին նայեցան, ուրիշ մէկը չտեսան, հապա միայն Յիսուսը՝ իրենց հետ։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: И явилось облако, осеняющее их, и из облака исшел глас, глаголющий: Сей есть Сын Мой возлюбленный; Его слушайте.
9:7  καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ.
9:7. καὶ (And) ἐγένετο ( it-had-became ) νεφέλη (a-clouding) ἐπισκιάζουσα (upon-shadowing-to) αὐτοῖς, (unto-them,"καὶ (and) ἐγένετο ( it-had-became ) φωνὴ (a-sound) ἐκ (out) τῆς (of-the-one) νεφέλης (of-a-clouding,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) υἱός (a-Son) μου (of-me) ὁ (the-one) ἀγαπητός, (excessed-off-unto,"ἀκούετε (ye-should-hear) αὐτοῦ. (of-it)
9:7. et statim circumspicientes neminem amplius viderunt nisi Iesum tantum secumAnd immediately looking about, they saw no man any more, but Jesus only with them.
7. And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved Son: hear ye him.
9:7. And there was a cloud overshadowing them. And a voice came from the cloud, saying: “This is my most beloved Son. Listen to him.”
9:7. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him:

7: И явилось облако, осеняющее их, и из облака исшел глас, глаголющий: Сей есть Сын Мой возлюбленный; Его слушайте.
9:7  καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ.
9:7. et statim circumspicientes neminem amplius viderunt nisi Iesum tantum secum
And immediately looking about, they saw no man any more, but Jesus only with them.
9:7. And there was a cloud overshadowing them. And a voice came from the cloud, saying: “This is my most beloved Son. Listen to him.”
9:7. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: a cloud: Exo 40:34; Kg1 8:10-12; Psa 97:2; Dan 7:13; Mat 17:5-7, Mat 26:64; Luk 9:34-36; Act 1:9; Rev 1:7
This: Mar 1:11; Psa 2:7; Mat 3:17, Mat 26:63, Mat 27:43, Mat 27:54; Joh 1:34, Joh 1:49, Joh 3:16-18; Joh 5:18, Joh 5:22-25, Joh 5:37, Joh 6:69, Joh 9:35, Joh 19:7, Joh 20:31; Act 8:37; Rom 1:4; Pe2 1:17; Jo1 4:9, Jo1 4:10, Jo1 5:11, Jo1 5:12, Jo1 5:20
hear: Exo 23:21, Exo 23:22; Deu 18:15-19; Act 3:22, Act 3:23, Act 7:37; Heb 2:1, Heb 12:25, Heb 12:26
John Gill
9:7 And there was a cloud that overshadowed them,.... Jesus, Moses, and Elias, and also the disciples; who, according to Luke, entered into it, and so were covered by it.
And a voice came out the cloud, saying, this is my beloved Son, hear him. This was the voice of God the Father, bearing a testimony to the sonship of Christ; and was directed, not to Moses and Elias, but to the disciples, enjoining them to hear and obey him, who was the end of the law and prophets; was the great prophet Moses had spoken of, and was to be hearkened to, and whom all the prophets had testified of, and in whom they all centred; See Gill on Mt 17:5.
John Wesley
9:7 There came a (bright, luminous) cloud, overshadowing them - This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses. Hear ye him - Even preferably to Moses and Elijah.
9:89:8: Եւ մինչդեռ իջանէին ՚ի լեռնէ անտի, պատուիրեա՛ց նոցա զի մի՛ ումեք պատմեսցեն զոր տեսինն, բայց յորժամ Որդի մարդոյ ՚ի մեռելո՛ց յարիցէ[744]։ [744] Ոմանք. ՚Ի լեռնէն, պատուի՛՛։
8 Եւ մինչ լեռնից իջնում էին, նա պատուիրեց նրանց, որ իրենց տեսածը մարդու չպատմեն, մինչեւ որ մարդու Որդին մեռելներից յարութիւն առնի
8 Երբ լեռնէն վար կ’իջնէին, պատուիրեց անոնց որ տեսածնին մարդու չպատմեն, բայց միայն Որդին մարդոյ մեռելներէն յարութիւն առնելէն յետոյ։
Եւ մինչդեռ իջանէին ի լեռնէ անտի, պատուիրեաց նոցա զի մի՛ ումեք պատմեսցեն զոր տեսինն, բայց յորժամ Որդի մարդոյ ի մեռելոց յարիցէ:

9:8: Եւ մինչդեռ իջանէին ՚ի լեռնէ անտի, պատուիրեա՛ց նոցա զի մի՛ ումեք պատմեսցեն զոր տեսինն, բայց յորժամ Որդի մարդոյ ՚ի մեռելո՛ց յարիցէ[744]։
[744] Ոմանք. ՚Ի լեռնէն, պատուի՛՛։
8 Եւ մինչ լեռնից իջնում էին, նա պատուիրեց նրանց, որ իրենց տեսածը մարդու չպատմեն, մինչեւ որ մարդու Որդին մեռելներից յարութիւն առնի
8 Երբ լեռնէն վար կ’իջնէին, պատուիրեց անոնց որ տեսածնին մարդու չպատմեն, բայց միայն Որդին մարդոյ մեռելներէն յարութիւն առնելէն յետոյ։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: И, внезапно посмотрев вокруг, никого более с собою не видели, кроме одного Иисуса.
9:8  καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον ἀλλὰ τὸν ἰησοῦν μόνον μεθ᾽ ἑαυτῶν.
9:8. καὶ (And) ἐξάπινα (out-off-so) περιβλεψάμενοι ( having-viewed-about ) οὐκέτι (not-if-to-a-one) οὐδένα (to-not-moreover-one) εἶδον (they-had-seen) μεθ' (with) ἑαυτῶν (of-selves) εἰ (if) μὴ (lest) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) μόνον. (to-alone)
9:8. et descendentibus illis de monte praecepit illis ne cui quae vidissent narrarent nisi cum Filius hominis a mortuis resurrexeritAnd as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead.
8. And suddenly looking round about, they saw no one any more, save Jesus only with themselves.
9:8. And immediately, looking around, they no longer saw anyone, except Jesus alone with them.
9:8. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.
And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves:

8: И, внезапно посмотрев вокруг, никого более с собою не видели, кроме одного Иисуса.
9:8  καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον ἀλλὰ τὸν ἰησοῦν μόνον μεθ᾽ ἑαυτῶν.
9:8. et descendentibus illis de monte praecepit illis ne cui quae vidissent narrarent nisi cum Filius hominis a mortuis resurrexerit
And as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead.
9:8. And immediately, looking around, they no longer saw anyone, except Jesus alone with them.
9:8. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: Luk 9:36, Luk 24:31; Act 8:39, Act 8:40, Act 10:16
John Gill
9:8 And suddenly, when they had looked round about,.... Upon hearing the voice, to see if they could observe any other object, by whom it was pronounced, and whether the same they had seen continued:
they saw no man any more; neither Moses, nor Elias, not at that time, nor ever after;
save Jesus only with themselves: the voice only regarded him, and being directed to them; See Gill on Mt 17:8.
9:99:9: Եւ նոքա զբանն ՚ի մտի՛ ունէին. եւ խնդրէին ընդ միմեանս՝ թէ զի՞նչ իցէ ՚ի մեռելո՛ցն յառնել։
9 Նրանք այս խօսքը իրենց մտքում պահում էին եւ միմեանց հարցնում էին, թէ ի՛նչ է մեռելներից յարութիւն առնելը
9 Անոնք այն խօսքը պահեցին ու իրենց մէջ հարցուփորձ կ’ընէին թէ ‘Մեռելներէն յարութիւն առնել ի՞նչ ըսել է’։
Եւ նոքա զբանն ի մտի ունէին, եւ խնդրէին ընդ միմեանս թէ զի՞նչ իցէ ի մեռելոցն յառնել:

9:9: Եւ նոքա զբանն ՚ի մտի՛ ունէին. եւ խնդրէին ընդ միմեանս՝ թէ զի՞նչ իցէ ՚ի մեռելո՛ցն յառնել։
9 Նրանք այս խօսքը իրենց մտքում պահում էին եւ միմեանց հարցնում էին, թէ ի՛նչ է մեռելներից յարութիւն առնելը
9 Անոնք այն խօսքը պահեցին ու իրենց մէջ հարցուփորձ կ’ընէին թէ ‘Մեռելներէն յարութիւն առնել ի՞նչ ըսել է’։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: Когда же сходили они с горы, Он не велел никому рассказывать о том, что видели, доколе Сын Человеческий не воскреснет из мертвых.
9:9  καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.
9:9. Καὶ (And) καταβαινόντων ( of-stepping-down ) αὐτῶν (of-them) ἐκ (out) τοῦ (of-the-one) ὄρους (of-a-jut) διεστείλατο ( it-set-through ) αὐτοῖς (unto-them) ἵνα (so) μηδενὶ (unto-lest-moreover-one) ἃ ( to-which ) εἶδον (they-had-seen) διηγήσωνται , ( they-might-have-led-through-unto ,"εἰ (if) μὴ (lest) ὅταν (which-also-ever) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκ (out) νεκρῶν ( of-en-deaded ) ἀναστῇ. (it-might-have-had-stood-up)
9:9. et verbum continuerunt apud se conquirentes quid esset cum a mortuis resurrexeritAnd they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead.
9. And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead.
9:9. And as they were descending from the mountain, he instructed them not to relate to anyone what they had seen, until after the Son of man will have risen again from the dead.
9:9. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead:

9: Когда же сходили они с горы, Он не велел никому рассказывать о том, что видели, доколе Сын Человеческий не воскреснет из мертвых.
9:9  καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.
9:9. et verbum continuerunt apud se conquirentes quid esset cum a mortuis resurrexerit
And they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead.
9:9. And as they were descending from the mountain, he instructed them not to relate to anyone what they had seen, until after the Son of man will have risen again from the dead.
9:9. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
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
9:9: he charged: Mar 5:43, Mar 8:29, Mar 8:30; Mat 12:19, Mat 17:9
till: Mar 9:30, Mar 9:31, Mar 8:31, Mar 10:32-34; Mat 12:40, Mat 16:21, Mat 27:63; Luk 24:46
Geneva 1599
9:9 (2) And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
(2) The Lord has appointed certain times for the publishing of the gospel.
John Gill
9:9 And as they came down from the mountain,.... Christ and his three disciples, Peter, James, and John, whom he led up thither:
he charged them that they should tell no man what things they had seen; on the mount, as the transfiguration of himself, the persons of Moses and Elias, and the bright cloud from whence the voice came, which bore testimony of Christ's sonship: he ordered to keep the whole of this a secret from every man, even from their fellow disciples,
till the Son of man were risen from the dead; See Gill on Mt 17:9.
9:109:10: Հարցին ցնա եւ ասեն. Զի՞նչ է այն զոր դպիրքն ասեն՝ եթէ նախ Եղիայի պա՛րտ է գալ։
10 Ապա հարցրին նրան ու ասացին. «Այն ի՞նչ է, որ օրէնսգէտներն ասում են, թէ նախ Եղիան պէտք է գայ»
10 Իրեն հարցուցին ու ըսին. «Այն ի՞նչ է որ դպիրները կ’ըսեն թէ ‘Պէտք է որ առաջ Եղիան գայ’»։
Հարցին ցնա եւ ասեն. Զի՞նչ է այն զոր դպիրքն ասեն եթէ` Նախ Եղիայի պարտ է գալ:

9:10: Հարցին ցնա եւ ասեն. Զի՞նչ է այն զոր դպիրքն ասեն՝ եթէ նախ Եղիայի պա՛րտ է գալ։
10 Ապա հարցրին նրան ու ասացին. «Այն ի՞նչ է, որ օրէնսգէտներն ասում են, թէ նախ Եղիան պէտք է գայ»
10 Իրեն հարցուցին ու ըսին. «Այն ի՞նչ է որ դպիրները կ’ըսեն թէ ‘Պէտք է որ առաջ Եղիան գայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: И они удержали это слово, спрашивая друг друга, что значит: воскреснуть из мертвых.
9:10  καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι.
9:10. καὶ (And) τὸν (to-the-one) λόγον (to-a-forthee) ἐκράτησαν (they-secured-unto) πρὸς (toward) ἑαυτοὺς (to-selves) συνζητοῦντες ( seeking-together-unto ) τί (to-what-one) ἐστιν (it-be) τὸ (the-one) ἐκ (out) νεκρῶν ( of-en-deaded ) ἀναστῆναι. (to-have-had-stood-up)
9:10. et interrogabant eum dicentes quid ergo dicunt Pharisaei et scribae quia Heliam oporteat venire primumAnd they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first?
10. And they kept the saying, questioning among themselves what the rising again from the dead should mean.
9:10. And they kept the word to themselves, arguing about what “after he will have risen from the dead” might mean.
9:10. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
And they kept that saying with themselves, questioning one with another what the rising from the dead should mean:

10: И они удержали это слово, спрашивая друг друга, что значит: воскреснуть из мертвых.
9:10  καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι.
9:10. et interrogabant eum dicentes quid ergo dicunt Pharisaei et scribae quia Heliam oporteat venire primum
And they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first?
9:10. And they kept the word to themselves, arguing about what “after he will have risen from the dead” might mean.
9:10. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Удержали это слово. Очень вероятно, что здесь намек на то молчание, которое должны были соблюдать ученики по отношению к великому событию на горе (ср. ст. 9-й). Ев. Лука прямо говорит, что апостолы умолчали о случившемся (IX, 36). - Что значит... Апостолы недоумевали, конечно, не о воскрешении мертвых вообще, а о воскрешении Мессии, Которому, по их представлению, и умирать не следовало (ср. Ин XII, 34).
Adam Clarke: Commentary on the Bible - 1831
9:10: And they kept that saying - This verse is wanting in two MSS. and one of the Itala.
What the rising from the dead should mean - Ὁταν εκ νεκρων αναϚῃ, When he should arise from the dead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerome. Griesbach approves of it. There is nothing that answers to this verse either in Matthew or Luke.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: they: Gen 37:11; Luk 2:50, Luk 2:51, Luk 24:7, Luk 24:8; Joh 16:17-19
what: Mar 9:32; Mat 16:22; Luk 18:33, Luk 18:34, Luk 24:25-27; Joh 2:19-22, Joh 12:16, Joh 12:33, Joh 12:34; Joh 16:29, Joh 16:30; Act 17:18
Geneva 1599
9:10 And they (d) kept that saying with themselves, (e) questioning one with another what the rising from the dead should mean.
(d) Though just barely as it were.
(e) They did not question together concerning the general resurrection, which will be in the latter day, but they did not understand what he meant when he spoke of his own special resurrection.
John Gill
9:10 And they kept that saying with themselves,.... "They retained it in their own mind", as the Persic version renders it; "they kept it close", as Luke says, Lk 9:36, among themselves, and acquainted no man with it: and which refers either to the whole of Christ's charge, relating to the vision on the mount; or else only to what he said about his resurrection from the dead; and which they took notice of particularly, and laid hold upon, as the word will bear to be rendered; and so the Ethiopic version does render it, "and they observed his saying"; what he last said concerning the son of man's rising from the dead;
questioning with one other what the rising from the dead should mean: they inquired, disputed, and reasoned with one another, what should be the meaning of such an expression: not that they were ignorant of the general resurrection of the dead; for this was the hope of Israel, and the general sense of the Jewish nation: but they did not know what he meant by his particular rising from the dead: whether he meant it in a literal sense, which supposed his death; and that though he had lately told them of, they knew not how to reconcile to the notions they had of a long and flourishing temporal kingdom of the Messiah; or whether he meant a and interest, in such manner as they expected.
9:119:11: Նա՝ պատասխանի ետ նոցա եւ ասէ. Եղիա նախ եկեալ՝ յարդարեսցէ՛ զամենայն. իսկ զիա՞րդ գրեալ է զՈրդւոյ մարդոյ, զի բազում ինչ չարչարեսցի եւ անգոսնեսցի։
11 Նա պատասխանեց նրանց եւ ասաց. «Եղիան նախ պիտի գայ եւ ամէն բան կարգի պիտի դնի. իսկ ինչո՞ւ մարդու Որդու մասին գրուած է, որ շատ չարչարանքներ պիտի կրի ու անարգուի
11 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Յիրաւի առաջ Եղիան պիտի գայ եւ ամէն բան կարգի դնէ, ի՛նչպէս գրուած է Որդին մարդոյ համար, որ շատ չարչարանքներ պիտի կրէ ու անարգուի.
Նա պատասխանի ետ նոցա եւ ասէ. Եղիա նախ եկեալ յարդարեսցէ զամենայն. իսկ զիա՞րդ գրեալ է զՈրդւոյ մարդոյ, զի բազում ինչ չարչարեսցի եւ անգոսնեսցի:

9:11: Նա՝ պատասխանի ետ նոցա եւ ասէ. Եղիա նախ եկեալ՝ յարդարեսցէ՛ զամենայն. իսկ զիա՞րդ գրեալ է զՈրդւոյ մարդոյ, զի բազում ինչ չարչարեսցի եւ անգոսնեսցի։
11 Նա պատասխանեց նրանց եւ ասաց. «Եղիան նախ պիտի գայ եւ ամէն բան կարգի պիտի դնի. իսկ ինչո՞ւ մարդու Որդու մասին գրուած է, որ շատ չարչարանքներ պիտի կրի ու անարգուի
11 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Յիրաւի առաջ Եղիան պիտի գայ եւ ամէն բան կարգի դնէ, ի՛նչպէս գրուած է Որդին մարդոյ համար, որ շատ չարչարանքներ պիտի կրէ ու անարգուի.
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: И спросили Его: как же книжники говорят, что Илии надлежит придти прежде?
9:11  καὶ ἐπηρώτων αὐτὸν λέγοντες, ὅτι λέγουσιν οἱ γραμματεῖς ὅτι ἠλίαν δεῖ ἐλθεῖν πρῶτον;
9:11. καὶ (And) ἐπηρώτων (they-were-upon-entreating-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Ὅτι (To-which-a-one) λέγουσιν (they-fortheth,"οἱ (the-ones) γραμματεῖς (letterers-of,"ὅτι (to-which-a-one) Ἠλείαν (to-a-Heleias) δεῖ (it-bindeth) ἐλθεῖν (to-have-had-came) πρῶτον; (to-most-before?"
9:11. qui respondens ait illis Helias cum venerit primo restituet omnia et quomodo scriptum est in Filium hominis ut multa patiatur et contemnaturWho answering, said to then: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man that he must suffer many things and be despised.
11. And they asked him, saying, The scribes say that Elijah must first come.
9:11. And they questioned him, saying: “Then why do the Pharisees and the scribes say that Elijah must arrive first?”
9:11. And they asked him, saying, Why say the scribes that Elias must first come?
And they asked him, saying, Why say the scribes that Elias must first come:

11: И спросили Его: как же книжники говорят, что Илии надлежит придти прежде?
9:11  καὶ ἐπηρώτων αὐτὸν λέγοντες, ὅτι λέγουσιν οἱ γραμματεῖς ὅτι ἠλίαν δεῖ ἐλθεῖν πρῶτον;
9:11. qui respondens ait illis Helias cum venerit primo restituet omnia et quomodo scriptum est in Filium hominis ut multa patiatur et contemnatur
Who answering, said to then: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man that he must suffer many things and be despised.
9:11. And they questioned him, saying: “Then why do the Pharisees and the scribes say that Elijah must arrive first?”
9:11. And they asked him, saying, Why say the scribes that Elias must first come?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Мысль, заключающаяся в вопросе учеников, такова. Книжники, которые немало говорили о признаках пришествия Мессии, останавливали внимание своих слушателей на пророчестве Малахии, по которому пред пришествием Мессии должен явиться Илия пророк и приготовить евреев к принятию Мессии (Мал IV, 5: и сл. ). Теперь ученики видели уже Илию - он пришел с неба, и, значит, непременно приготовит евреев к принятию Христа, когда Христос соблаговолит открыть Себя миру. К чему же Христу еще страдать и умирать? Кто же поднимет на Него руку, если Илия подготовит всех к вере во Христа?
Albert Barnes: Notes on the Bible - 1834
9:11: Why say the scribes ... - See the notes at Mat 17:10-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Mar 9:4; Mal 3:1, Mal 4:5; Mat 11:14, Mat 17:10, Mat 17:11
Geneva 1599
9:11 (3) And they asked him, saying, Why say the scribes that Elias must first come?
(3) The foolish opinion of the rabbis concerning Elias' coming is refuted here, which was that either Elias should rise again from the dead, or that his soul would enter into some other body.
John Gill
9:11 And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or both:
why say the Scribes, the Vulgate Latin adds, "and Pharisees",
that Elias must first come? before the Messiah comes, or before the setting up his kingdom in greater glory; See Gill on Mt 17:10.
9:129:12: Այլ ես՝ ասե՛մ ձեզ, եթէ Եղիա եկն, եւ արարի՛ն ընդ նա զինչ եւ կամեցան. որպէս եւ գրեա՛լ է վասն նորա[745]։ զբ [745] Ոմանք. Եւ արարին ընդ նմա զոր ինչ կամեցան։
12 Բայց ես ասում եմ ձեզ, որ Եղիան եկաւ, եւ նրան արեցին, ինչ որ կամեցան, ինչպէս որ գրուած է նրա մասին»:
12 Բայց ձեզի կ’ըսեմ թէ Եղիան եկաւ ալ եւ ինչ որ ուզեցին՝ ըրին անոր, ինչպէս գրուած էր անոր համար»։
Այլ ես ասեմ ձեզ եթէ Եղիա եկն, եւ արարին ընդ նա զինչ եւ կամեցան, որպէս եւ գրեալ է վասն նորա:

9:12: Այլ ես՝ ասե՛մ ձեզ, եթէ Եղիա եկն, եւ արարի՛ն ընդ նա զինչ եւ կամեցան. որպէս եւ գրեա՛լ է վասն նորա[745]։ զբ
[745] Ոմանք. Եւ արարին ընդ նմա զոր ինչ կամեցան։
12 Բայց ես ասում եմ ձեզ, որ Եղիան եկաւ, եւ նրան արեցին, ինչ որ կամեցան, ինչպէս որ գրուած է նրա մասին»:
12 Բայց ձեզի կ’ըսեմ թէ Եղիան եկաւ ալ եւ ինչ որ ուզեցին՝ ըրին անոր, ինչպէս գրուած էր անոր համար»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Он сказал им в ответ: правда, Илия должен придти прежде и устроить всё; и Сыну Человеческому, как написано о Нем, [надлежит] много пострадать и быть уничижену.
9:12  ὁ δὲ ἔφη αὐτοῖς, ἠλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστάνει πάντα, καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ;
9:12. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring) αὐτοῖς (unto-them,"Ἠλείας (A-Heleias) μὲν (indeed) ἐλθὼν (having-had-came) πρῶτον (to-most-before) ἀποκατιστάνει (it-standeth-down-off) πάντα , ( to-all ,"καὶ (and) πῶς (unto-whither) γέγραπται (it-had-come-to-be-scribed) ἐπὶ (upon) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἵνα (so) πολλὰ ( to-much ) πάθῃ (it-might-have-had-experienced) καὶ (and) ἐξουδενηθῇ; (it-might-have-been-not-moreover-oned-out-unto?"
9:12. sed dico vobis quia et Helias venit et fecerunt illi quaecumque voluerunt sicut scriptum est de eoBut I say to you that Elias also is come (and they have done to him whatsoever they would), as it is written of him.
12. And he said unto them, Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought?
9:12. And in response, he said to them: “Elijah, when he will arrive first, shall restore all things. And in the manner that it has been written about the Son of man, so must he suffer many things and be condemned.
9:12. And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought:

12: Он сказал им в ответ: правда, Илия должен придти прежде и устроить всё; и Сыну Человеческому, как написано о Нем, [надлежит] много пострадать и быть уничижену.
9:12  ὁ δὲ ἔφη αὐτοῖς, ἠλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστάνει πάντα, καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ;
9:12. sed dico vobis quia et Helias venit et fecerunt illi quaecumque voluerunt sicut scriptum est de eo
But I say to you that Elias also is come (and they have done to him whatsoever they would), as it is written of him.
9:12. And in response, he said to them: “Elijah, when he will arrive first, shall restore all things. And in the manner that it has been written about the Son of man, so must he suffer many things and be condemned.
9:12. And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Господь здесь повторяет вопрос учеников, раскрывая его смысл. "Если правда то, что Илия должен приготовить евреев к принятию Меня как Мессии, то как - в этом суть вашего недоумения - согласиться с этим то, что сказано в Писании о Сыне Человеческом, именно те пророчества, в каких говорится о враждебном отношении евреев к Мессии, о великих страданиях Его и уничижении?"
Adam Clarke: Commentary on the Bible - 1831
9:12: And how it is written - Rather, as also it is written. Instead of και πως, And How it is written, I read καθως, As Also it is written of the Son of man, etc. This reading is supported by AKM, seventeen others, the later Syriac in the margin, Slavonic and Armenian. Some think the propriety of adopting this reading is self-evident.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: restoreth: Mar 1:2-8; Isa 40:3-5; Mal 4:6; Mat 3:1-12, Mat 11:2-18; Luk 1:16, Luk 1:17, Luk 1:76, Luk 3:2-6; John 1:6-36, Joh 3:27-30
he must: Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:24-26; Zac 13:7
set: Psa 22:6, Psa 22:7, Psa 69:12, Psa 74:22; Isa 49:7, Isa 50:6, Isa 52:14, Isa 53:1-3; Zac 11:13; Luk 23:11, Luk 23:39; Phi 2:7, Phi 2:8
John Gill
9:12 And he answered, and told them,.... Allowing that their observation was right, and that this was the sense of the Scribes, and that there was something of truth in it, when rightly understood:
Elias verily cometh first, and restoreth all things: See Gill on Mt 17:11;
and how it is written of the son of man, that he must suffer many things, and be set at nought. The sense of Christ is, that John the Baptist, whom he means by Elias, comes first, and restores all things: and among the rest of the things he sets right, this is one, and not of the least; namely, that he gives the true sense of such passages of the sacred writings, which related to the contemptuous usage, rejection, and sufferings of the Messiah; as that in these he was the Lamb of God typified in the sacrifices of the law, who by his sufferings and death takes away the sin, of the world; and therefore he exhorted and directed those to whom he ministered, to look unto him, and believe in him; see Jn 1:29.
John Wesley
9:12 Elijah verily coming first restoreth all things: and how it is written - That is, And he told them how it is written - As if he had said, Elijah's coming is not inconsistent with my suffering. He is come: yet I shall suffer. The first part of the verse answers their question concerning Elijah; the second refutes their error concerning the Messiah's continuing for ever.
9:139:13: Եւ եկեալ առ աշակերտսն, տեսին ամբո՛խ շուրջ զնոքօք, եւ զդպիրսն՝ զի վիճէին ընդ նոսա։
13 Եւ աշակերտների մօտ գալով՝ նրանց շուրջը տեսաւ մեծ բազմութիւն եւ օրէնսգէտներ, որոնք վիճում էին նրանց հետ
13 Աշակերտներուն քովը գալով՝ տեսաւ շատ ժողովուրդ անոնց բոլորտիքը եւ դպիրներ, որ վիճաբանութիւն կ’ընէին անոնց հետ։
Եւ եկեալ առ աշակերտսն, տեսին ամբոխ շուրջ զնոքօք, եւ զդպիրսն` զի վիճէին ընդ նոսա:

9:13: Եւ եկեալ առ աշակերտսն, տեսին ամբո՛խ շուրջ զնոքօք, եւ զդպիրսն՝ զի վիճէին ընդ նոսա։
13 Եւ աշակերտների մօտ գալով՝ նրանց շուրջը տեսաւ մեծ բազմութիւն եւ օրէնսգէտներ, որոնք վիճում էին նրանց հետ
13 Աշակերտներուն քովը գալով՝ տեսաւ շատ ժողովուրդ անոնց բոլորտիքը եւ դպիրներ, որ վիճաբանութիւն կ’ընէին անոնց հետ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Но говорю вам, что и Илия пришел, и поступили с ним, как хотели, как написано о нем.
9:13  ἀλλὰ λέγω ὑμῖν ὅτι καὶ ἠλίας ἐλήλυθεν, καὶ ἐποίησαν αὐτῶ ὅσα ἤθελον, καθὼς γέγραπται ἐπ᾽ αὐτόν.
9:13. ἀλλὰ (Other) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) καὶ (and) Ἠλείας (a-Heleias) ἐλήλυθεν, (it-hath-had-come-to-come) καὶ (and) ἐποίησαν (they-did-unto) αὐτῷ (unto-it) ὅσα ( to-which-a-which ) ἤθελον, (they-were-determining) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) ἐπ' (upon) αὐτόν. (to-it)
9:13. et veniens ad discipulos suos vidit turbam magnam circa eos et scribas conquirentes cum illisAnd coming to his disciples he saw a great multitude about them and the scribes disputing with them.
13. But I say unto you, that Elijah is come, and they have also done unto him whatsoever they listed, even as it is written of him.
9:13. But I say to you, that Elijah also has arrived, (and they have done to him whatever they wanted) just as it has been written about him.”
9:13. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him:

13: Но говорю вам, что и Илия пришел, и поступили с ним, как хотели, как написано о нем.
9:13  ἀλλὰ λέγω ὑμῖν ὅτι καὶ ἠλίας ἐλήλυθεν, καὶ ἐποίησαν αὐτῶ ὅσα ἤθελον, καθὼς γέγραπται ἐπ᾽ αὐτόν.
9:13. et veniens ad discipulos suos vidit turbam magnam circa eos et scribas conquirentes cum illis
And coming to his disciples he saw a great multitude about them and the scribes disputing with them.
9:13. But I say to you, that Elijah also has arrived, (and they have done to him whatever they wanted) just as it has been written about him.”
9:13. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Чтобы покончить с недоразумением, в каком пребывали ученики, Христос говорит: "да так сказано! Но я объясняю вам, что и с самим Илиею, Моим предтечею, который уже пришел, люди Мне враждебные поступили жестоко. Они сделали с ним, что хотели - именно так, как в Писании предсказано о Сыне Человеческом, об отношении к Нему людей". Как написано о нем, - т.е. о Мессии, а не об Илии или Иоанне Крестителе. В Ветхом Завете не сказано, что имеющий прийти Илия должен пострадать от людей, а о Мессии сказано. Ев. Марк нередко обозначает Христа просто местоимением 3-го лица (I, 32, 36, ср. Ин ХХ, 15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Elias: Mat 11:14, Mat 17:12, Mat 17:13; Luk 1:17
and they: Mar 6:14-28; Mat 14:3-11; Luk 3:19, Luk 3:20; Act 7:52
John Gill
9:13 But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him.
And they have done unto him whatsoever they listed; See Gill on Mt 17:12; which words should be read in a parenthesis, as they are in the Vulgate Latin version; for what follows, as
Tit is written of him, respects not what the Scribes and Pharisees, and the people of the Jews did to John at their pleasure; despising his ministry and message, rejecting the counsel of God delivered by him, and remaining impenitent and unbelieving, notwithstanding his powerful and awakening ministry, with many other things, which are no where written of him; but the words regard his coming, and the prophecies concerning him, and particularly, that under the name of Elijah, in Mal 4:5 and which had had their accomplishment.
9:149:14: Եւ վաղվաղակի ամենայն ժողովուրդն իբրեւ տեսին զնա՝ զարմացա՛ն, եւ ընդ առաջ ընթացեալ ողջո՛յն տային նմա։
14 Եւ իսկոյն ամբողջ ժողովուրդը, երբ տեսաւ նրան, զարմացաւ եւ, ընդառաջ վազելով, ողջոյն էր տալիս նրան
14 Բոլոր ժողովուրդը, երբ տեսան զանիկա, խիստ զարմացան ու առաջ վազելով բարեւ կու տային անոր։
Եւ վաղվաղակի ամենայն ժողովուրդն իբրեւ տեսին զնա, զարմացան, եւ ընդ առաջ ընթացեալ ողջոյն տային նմա:

9:14: Եւ վաղվաղակի ամենայն ժողովուրդն իբրեւ տեսին զնա՝ զարմացա՛ն, եւ ընդ առաջ ընթացեալ ողջո՛յն տային նմա։
14 Եւ իսկոյն ամբողջ ժողովուրդը, երբ տեսաւ նրան, զարմացաւ եւ, ընդառաջ վազելով, ողջոյն էր տալիս նրան
14 Բոլոր ժողովուրդը, երբ տեսան զանիկա, խիստ զարմացան ու առաջ վազելով բարեւ կու տային անոր։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: Придя к ученикам, увидел много народа около них и книжников, спорящих с ними.
9:14  καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδον ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συζητοῦντας πρὸς αὐτούς.
9:14. Καὶ (And) ἐλθόντες ( having-had-came ) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) εἶδαν (they-saw) ὄχλον (to-a-crowd) πολὺν (to-much) περὶ (about) αὐτοὺς (to-them) καὶ (and) γραμματεῖς (to-letterers-of) συνζητοῦντας ( to-seeking-together-unto ) πρὸς (toward) αὐτούς. (to-them)
9:14. et confestim omnis populus videns eum stupefactus est et adcurrentes salutabant eumAnd presently all the people, seeing Jesus, were astonished and struck with fear: and running to him, they saluted him.
14. And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them.
9:14. And approaching his disciples, he saw a great crowd surrounding them, and the scribes were arguing with them.
9:14. And when he came to [his] disciples, he saw a great multitude about them, and the scribes questioning with them.
And when he came to [his] disciples, he saw a great multitude about them, and the scribes questioning with them:

14: Придя к ученикам, увидел много народа около них и книжников, спорящих с ними.
9:14  καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδον ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συζητοῦντας πρὸς αὐτούς.
9:14. et confestim omnis populus videns eum stupefactus est et adcurrentes salutabant eum
And presently all the people, seeing Jesus, were astonished and struck with fear: and running to him, they saluted him.
9:14. And approaching his disciples, he saw a great crowd surrounding them, and the scribes were arguing with them.
9:14. And when he came to [his] disciples, he saw a great multitude about them, and the scribes questioning with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Сказание ев. Марка об исцелении бесноватого отрока гораздо подробнее, чем сказание ев. Матфея (Мф XVII, 14-21). Он сообщает прежде всего, что народ и книжники спорили с учениками Христа, когда Христос, после преображения, пришел к ученикам. Спор, конечно, шел о том, настоящая ли чудодейственная сила дана Христом ученикам. Ученики, оказалось, были не в состоянии исцелить приведенного к ним отрока.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them? 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

We have here the story of Christ casting the devil out of a child, somewhat more fully related than it was in Matt. xvii. 14, &c. Observe here,

I. Christ's return to his disciples, and the perplexity he found them in. He laid aside his robes of glory, and came to look after his family, and to enquire what was become of them. Christ's glory above does not make him forget the concerns of his church below, which he visits in great humility, v. 14. And he came very seasonably, when the disciples were embarrassed and run a-ground; the scribes, who were sworn enemies both to him and them, had gained an advantage against them. A child possessed with a devil was brought to them, and they could not cast out the devil, whereupon the scribes insulted over them, and reflected upon their Master, and triumphed as if the day were their own. He found the scribes questioning with them, in the hearing of the multitude, some of whom perhaps began to be shocked by it. Thus Moses, when he came down from the mount, found the camp of Israel in great disorder; so soon were Christ and Moses missed. Christ's return was very welcome, no doubt, to the disciples, and unwelcome to the scribes. But particular notice is taken of its being very surprising to the people, who perhaps were ready to say, As for this Jesus, we wot not what is become of him; but when they beheld him coming to them again, they were greatly amazed (some copies add, kai exephobethesan--and they were afraid); and running to him (some copies for prostrechontes, read proschairontes--congratulating him, or bidding him welcome), they saluted him. It is easy to give a reason why they should be glad to see him; but why where they amazed, greatly amazed, when they beheld him? Probably, there might remain something unusual in his countenance; as Moses's face shone when he came down from the mount, which made the people afraid to come nigh him, Exod. xxxiv. 30. So perhaps did Christ's face, in some measure; at least, instead of seeming fatigued, there appeared a wonderful briskness and sprightliness in his looks, which amazed them.

II. The case which perplexed the disciples, brought before him. He asked the scribes, who, he knew, were always vexatious to his disciples, and teazing them upon every occasion, "What question ye with them? What is the quarrel now?" The scribes made no answer, for they were confounded at his presence; the disciples made none, for they were comforted, and now left all to him. But the father of the child opened the case, v. 17, 18. 1. His child is possessed with a dumb spirit; he has the falling-sickness, and in his fits is speechless; his case is very sad, for, wheresoever the fit takes him, the spirit tears him, throws him into such violent convulsions as almost pull him to pieces; and, which is very grievous to himself, and frightful to those about him, he foams at his mouth, and gnashes with his teeth, as one in pain and great misery; and though the fits go off presently, yet they leave him so weak, that he pines away, is worn to a skeleton; his flesh is dried away; so the word signifies, Ps. cii. 3-5. This was a constant affliction to a tender father. 2. The disciples cannot give him any relief; "I desired they would cast him out, as they had done many, and they would willingly have done it, but they could not; and therefore thou couldest never have come in better time; Master, I have brought him to thee."

III. The rebuke he gave to them all (v. 19); O faithless generation, how long shall I be with you? How long shall I suffer you? Dr. Hammond understands this as spoken to the disciples, reproving them for not exerting the power he had given them, and because they did not fast and pray, as in some cases he had directed them to do. But Dr. Whitby takes it as a rebuke to the scribes, who gloried in this disappointment that the disciples met with, and hoped to run them down with it. Them he calls a faithless generation, and speaks as one weary of being with them, and of bearing with them. We never heard him complaining, "How long shall I be in this low condition, and suffer that?" But, "How long shall I be among these faithless people, and suffer them?"

IV. The deplorable condition that the child was actually in, when he was brought to Christ, and the doleful representation which the father made of it. When the child saw Christ, he fell into a fit; The spirit straightway tore him, boiled within him, troubled him (so Dr. Hammond); as if the devil would set Christ at defiance, and hoped to be too hard for him too, and to keep possession in spite of him. The child fell on the ground, and wallowed foaming. We may put another construction upon it--that the devil raged, and had so much the greater wrath, because he knew that his time was short, Rev. vii. 12. Christ asked, How long since this came to him? And, it seems, the disease was of long standing; it came to him of a child (v. 21), which made the case the more sad, and the cure more difficult. We are all by nature children of disobedience, and in such the evil spirit works, and has done so from our childhood; for foolishness is bound in the heart of a child, and nothing but the mighty grace of Christ can cast it out.

V. The pressing instances which the father of the child makes with Christ for a cure (v. 22); Ofttimes it hath cast him into the fire, and into the waters, to destroy him. Note, The devil aims at the ruin of those in whom he rules and works, and seeks whom he may devour. But, if thou canst do any thing, have compassion on us, and help us. The leper was confident of Christ's power, but put an if upon his will (Matt. viii. 2); If thou wilt, thou canst. This poor man referred himself to his good-will, but put an if upon his power, because his disciples, who cast out devils in his name, had been non-plussed in this case. Thus Christ suffers in his honour by the difficulties and follies of his disciples.

VI. The answer Christ gave to his address (v. 23); If thou canst believe, all things are possible to him that believeth. Here, 1. He tacitly checks the weakness of his faith. The sufferer put it upon Christ's power, If thou canst do any thing, and reflected on the want of power in the disciples; but Christ turns it upon him, and puts him upon questioning his own faith, and will have him impute the disappointment to the want of that; If thou canst believe. 2. He graciously encourages the strength of his desire; "All things are possible, will appear possible, to him that believes the almighty power of God, to which all things are possible;" or "That shall be done by the grace of God, for them that believe in the promise of God, which seemed utterly impossible." Note, In dealing with Christ, very much is put upon our believing, and very much promised it. Canst thou believe? Darest thou believe? Art thou willing to venture thy all in the hands of Christ? To venture all thy spiritual concerns with him, and all thy temporal concerns for him? Canst thou find in thy heart to do this? If so, it is not impossible but that, though thou has been a great sinner, thou mayest be reconciled; though thou art very mean and unworthy, thou mayest get to heaven. If thou canst believe, it is possible that thy hard heart may be softened, thy spiritual diseases may be cured; and that, weak as thou art, thou mayest be able to hold out to the end.

VII. The profession of faith which the poor man made hereupon (v. 24); He cried out, "Lord, I believe; I am fully persuaded both of thy power and of thy pity; my cure shall not be prevented by the want of faith; Lord, I believe." He adds a prayer for grace to enable him more firmly to rely upon the assurances he had of the ability and willingness of Christ to save; Help thou my unbelief. Note, 1. Even those who through grace can say, Lord, I believe, have reason to complain of their unbelief; that they cannot so readily apply to themselves, and their own case, the word of Christ as they should, no so cheerfully depend upon it. 2. Those that complain of unbelief, must look up to Christ for grace to help them against it, and his grace shall be sufficient for them. "Help mine unbelief, help me to a pardon for it, help me with power against it; help out what is wanting in my faith with thy grace, the strength of which is perfected in our weakness."

VIII. The cure of the child, and the conquest of this raging devil in the child. Christ saw the people come running together, expecting to see the issue of this trial of skill, and therefore kept them in suspense no longer, but rebuked the foul spirit; the unclean spirit, so it should be rendered, as in other places. Observe, 1. What the charge was which Christ gave to this unclean spirit; "Thou dumb and deaf spirit, that makest the poor child dumb and deaf, but shalt thyself be made to hear thy doom, and not be able to say any thing against it, come out of him immediately, and enter no more into him. Let him not only be brought out of this fit, but let his fits never return." Note, Whom Christ cures, he cures effectually. Satan may go out himself, and yet recover possession; but if Christ cast him out, he will keep him out. 2. How the unclean spirit took it; he grew yet more outrageous, he cried, and rent him sore, gave him such a twitch at parting, that he was as one dead; so loth was he to quit his hold, so exasperated at the superior power of Christ, so malicious to the child, and so desirous was he to kill him. Many said, He is dead. Thus the toss that a soul is in at the breaking of Satan's power in it may perhaps be frightful for the present, but opens the door to lasting comfort. 3. How the child was perfectly restored (v. 27); Jesus took him by the hand, kratesas--took fast hold of him, and strongly bore him up, and he arose and recovered, and all was well.

IX. The reason he gave to the disciples why they could not cast out this devil. They enquired of him privately why they could not, that wherein they were defective might be made up another time, and they might not again be thus publicly shamed; and he told them (v. 29), This kind can come forth by nothing but prayer and fasting. Whatever other difference there really might be, none appears between this and other kinds, but that the unclean spirit had had possession of this poor patient from a child, and that strengthened his interest, and confirmed his hold. When vicious habits are rooted by long usage, and begin to plead prescription, like chronical diseases that are hardly cured. Can the Æthiopian change his skin? The disciples must not think to do their work always with a like ease; some services call them to take more than ordinary pains; but Christ can do that with a word's speaking, which they must prevail for the doing of by prayer and fasting.
Albert Barnes: Notes on the Bible - 1834
9:14
Questioning with them - Debating with the disciples, and attempting to confound them. This he saw as he came down from the mount. In his absence they had taken occasion to attempt to perplex and confound his followers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: when: Mat 17:14-21; Luk 9:37
the scribes: Mar 2:6, Mar 11:28, Mar 12:14; Luk 11:53, Luk 11:54; Heb 12:3
Geneva 1599
9:14 (4) And when he came to [his] disciples, he saw a great multitude about them, and the scribes questioning with them.
(4) Christ shows by a miracle, even to the unworthy, that he has come to restrain the wrath of Satan.
John Gill
9:14 And when he came to his disciples,.... The other nine, who were left at the bottom of the mountain, and were waiting for him:
he saw a great multitude about them: there was a multitude that followed him from Bethsaida hither; and which, very likely, was greatly increased upon Christ's arrival in those parts, and the people hearing of it;
and the Scribes questioning with them; disputing and contending with them about their master, his doctrines and miracles, and their mission and authority from him; insulting them, on account of their inability to dispossess a dumb spirit, hereafter related.
John Wesley
9:14 Mt 17:14; Lk 9:37.
Robert Jamieson, A. R. Fausset and David Brown
9:14 HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mt 17:14-23; Lk 9:37-45). (Mark 9:14-32)
And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them--This was "on the next day, when they were come down from the hill" (Lk 9:37). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.
9:159:15: Եւ եհարց ցնոսա թէ զի՞նչ վիճէիք ընդ նոսա[746]։[746] Ոմանք. Եհարց ցնոսա, թէ։
15 Յիսուս աշակերտներին հարցրեց. «Ինչի՞ մասին էիք վիճում նրանց հետ»
15 Յիսուս հարցուց դպիրներուն. «Ի՞նչ վիճաբանութիւն կ’ընէիք անոնց հետ»։
Եւ եհարց ցնոսա թէ` Զի՞նչ վիճէիք ընդ նոսա:

9:15: Եւ եհարց ցնոսա թէ զի՞նչ վիճէիք ընդ նոսա[746]։
[746] Ոմանք. Եհարց ցնոսա, թէ։
15 Յիսուս աշակերտներին հարցրեց. «Ինչի՞ մասին էիք վիճում նրանց հետ»
15 Յիսուս հարցուց դպիրներուն. «Ի՞նչ վիճաբանութիւն կ’ընէիք անոնց հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: Тотчас, увидев Его, весь народ изумился, и, подбегая, приветствовали Его.
9:15  καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν.
9:15. καὶ (And) εὐθὺς (straight) πᾶς (all) ὁ (the-one) ὄχλος (a-crowd) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) ἐξεθαμβήθησαν, (they-were-astonished-out-unto,"καὶ (and) προστρέχοντες ( circuiting-toward ) ἠσπάζοντο ( they-were-drawing-along-to ) αὐτόν. (to-it)
9:15. et interrogavit eos quid inter vos conquiritisAnd he asked them: What do you question about among you?
15. And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him.
9:15. And soon all the people, seeing Jesus, were astonished and struck with fear, and hurrying to him, they greeted him.
9:15. And straightway all the people, when they beheld him, were greatly amazed, and running to [him] saluted him.
And straightway all the people, when they beheld him, were greatly amazed, and running to [him] saluted him:

15: Тотчас, увидев Его, весь народ изумился, и, подбегая, приветствовали Его.
9:15  καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν.
9:15. et interrogavit eos quid inter vos conquiritis
And he asked them: What do you question about among you?
9:15. And soon all the people, seeing Jesus, were astonished and struck with fear, and hurrying to him, they greeted him.
9:15. And straightway all the people, when they beheld him, were greatly amazed, and running to [him] saluted him.
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
15: Народ изумился или, правильнее, поражен был удивлением, смешанным со страхом (ekqambeΐsqai): он поражен был неожиданным появлением Христа и, быть может, некоторыми остатками сияния, какое было на лице Христа во время преображения.
Adam Clarke: Commentary on the Bible - 1831
9:15: Were greatly amazed - Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident.
Albert Barnes: Notes on the Bible - 1834
9:15
Were greatly amazed - Were astonished and surprised at his sudden appearance among them.
Saluted him - Received him with the customary marks of affection and respect. It is probable that this was not by any "formal" manner of salutation, but by the "rush" of the multitude, and by hailing him as the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: were: Mar 9:2, Mar 9:3; Exo 34:30
John Gill
9:15 And straightway all the people, when they beheld him,.... As soon as ever they saw him, to many of whom, especially those that followed him out of Galilee, he was personally known.
Were greatly amazed; either that he should come at that juncture, to assist and relieve his disciples, when the Scribes were triumphing over them, as some think; or rather, as others, on account of that remaining lustre and glory which was on his countenance, through his transfiguration, and not yet wholly gone off; like that which was on the face of Moses, when he came down from Mount Sinai:
and running to him, saluted him; wishing him all peace and prosperity, expressing their great joy at his coming to them; which was very desirable by them, and exceedingly pleasing to them, and especially at this time, as both their words and gesture showed.
John Wesley
9:15 All the multitude seeing him were greatly amazed - At his coming so suddenly, so seasonably, so unexpectedly: perhaps also at some unusual rays of majesty and glory, which yet remained on his countenance.
Robert Jamieson, A. R. Fausset and David Brown
9:15 And straightway all the people--the multitude.
when they beheld him, were greatly amazed--were astounded.
and running to him saluted him--The singularly strong expression of surprise, the sudden arrest of the discussion,and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appearance. There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. (See Ex 34:29-30). So BENGEL, DE WETTE, MEYER, TRENCH, ALFORD. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes, He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles.
9:169:16: Պատասխանի ետ մի ոմն ՚ի ժողովրդենէն՝ եւ ասէ. Վա՛րդապետ՝ ածի՛ զորդի իմ առ քեզ, զոր ունի ա՛յս համր.
16 Ժողովրդի միջից մէկը պատասխանեց եւ ասաց. «Վարդապե՛տ, քեզ մօտ բերեցի որդուս, որին մի համր չար ոգի բռնել է
16 Ժողովուրդէն մէկը պատասխան տալով՝ ըսաւ. «Վա՛րդապետ, իմ որդիս քեզի բերի, որ համր ոգի ունի։
Պատասխանի ետ մի ոմն ի ժողովրդենէնն եւ ասէ. Վարդապետ, ածի զորդի իմ առ քեզ, զոր ունի այս համր:

9:16: Պատասխանի ետ մի ոմն ՚ի ժողովրդենէն՝ եւ ասէ. Վա՛րդապետ՝ ածի՛ զորդի իմ առ քեզ, զոր ունի ա՛յս համր.
16 Ժողովրդի միջից մէկը պատասխանեց եւ ասաց. «Վարդապե՛տ, քեզ մօտ բերեցի որդուս, որին մի համր չար ոգի բռնել է
16 Ժողովուրդէն մէկը պատասխան տալով՝ ըսաւ. «Վա՛րդապետ, իմ որդիս քեզի բերի, որ համր ոգի ունի։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: Он спросил книжников: о чем спорите с ними?
9:16  καὶ ἐπηρώτησεν αὐτούς, τί συζητεῖτε πρὸς αὐτούς;
9:16. καὶ (And) ἐπηρώτησεν (it-upon-entreated-unto) αὐτούς (to-them,"Τί (To-what-one) συνζητεῖτε (ye-seek-together-unto) πρὸς (toward) αὐτούς; (to-them?"
9:16. et respondens unus de turba dixit magister adtuli filium meum ad te habentem spiritum mutumAnd one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit.
16. And he asked them, What question ye with them?
9:16. And he questioned them, “What are you arguing about among yourselves?”
9:16. And he asked the scribes, What question ye with them?
And he asked the scribes, What question ye with them:

16: Он спросил книжников: о чем спорите с ними?
9:16  καὶ ἐπηρώτησεν αὐτούς, τί συζητεῖτε πρὸς αὐτούς;
9:16. et respondens unus de turba dixit magister adtuli filium meum ad te habentem spiritum mutum
And one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit.
9:16. And he questioned them, “What are you arguing about among yourselves?”
9:16. And he asked the scribes, What question ye with them?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Господь спрашивает, о чем книжники спорили с народом (с ними). Но книжники молчат: очевидно, они дурно отзывались о Христе, и им теперь стыдно повторить свои речи к народу.
Albert Barnes: Notes on the Bible - 1834
9:16
What question ye? - What is the subject of your inquiry or debate with the disciples?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: What: Mar 8:11; Luk 5:30-32
with them: or, among yourselves
John Gill
9:16 And he asked the Scribes,.... The Vulgate Latin renders it, "he asked them"; and the Ethiopic version, he said unto them; meaning either that he asked the disciples when he came to them, or else the people that ran to salute him; but the Syriac, Arabic, and Persic versions read, "the Scribes"; seeing them about his disciples, in close debate with them, and running hard upon them, he asks them,
what question ye with them? what is it ye seek and require of them? what is your dispute with them? what is your debate about? The Vulgate Latin version reads, "what question ye among you?" among themselves, and one another; and so Beza's most ancient copy.
Robert Jamieson, A. R. Fausset and David Brown
9:16 And he asked the scribes, What question ye with them?--Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy--ending with this, that the disciples, though entreated, could not perform the cure.
9:179:17: եւ ուր հասանէ՝ զարկուցանէ՛ զնա, եւ փրփրէ՛, եւ կրճտէ զատամունս իւր՝ եւ ցամաքի. եւ ասացի ցաշակերտսն քո զի հանցեն, եւ ո՛չ կարացին հանել զնա։
17 եւ ուր պատահում է, նրան գետին է զարկում. փրփրում է, ատամներն է կրճտացնում եւ ապա չորանում մնում է: Քո աշակերտներին ասացի, որ հանեն, բայց չկարողացան հանել այն»
17 Ուր որ անոր հասնի, զանիկա գետինը կը զարնէ, ան ալ կը փրփրի եւ իր ակռաները կը կրճտէ ու կը ցամքի։ Քու աշակերտներուդ բերի որ զանիկա հանեն ու չկրցան»։
եւ ուր հասանէ, զարկուցանէ զնա. եւ փրփրէ եւ կրճտէ զատամունս իւր եւ ցամաքի. եւ ասացի ցաշակերտսն քո զի հանցեն, եւ ոչ կարացին հանել զնա:

9:17: եւ ուր հասանէ՝ զարկուցանէ՛ զնա, եւ փրփրէ՛, եւ կրճտէ զատամունս իւր՝ եւ ցամաքի. եւ ասացի ցաշակերտսն քո զի հանցեն, եւ ո՛չ կարացին հանել զնա։
17 եւ ուր պատահում է, նրան գետին է զարկում. փրփրում է, ատամներն է կրճտացնում եւ ապա չորանում մնում է: Քո աշակերտներին ասացի, որ հանեն, բայց չկարողացան հանել այն»
17 Ուր որ անոր հասնի, զանիկա գետինը կը զարնէ, ան ալ կը փրփրի եւ իր ակռաները կը կրճտէ ու կը ցամքի։ Քու աշակերտներուդ բերի որ զանիկա հանեն ու չկրցան»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: Один из народа сказал в ответ: Учитель! я привел к Тебе сына моего, одержимого духом немым:
9:17  καὶ ἀπεκρίθη αὐτῶ εἷς ἐκ τοῦ ὄχλου, διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον·
9:17. καὶ (And) ἀπεκρίθη (it-was-separated-off) αὐτῷ (unto-it) εἷς (one) ἐκ (out) τοῦ (of-the-one) ὄχλου (of-a-crowd,"Διδάσκαλε, (Teaching-speaker,"ἤνεγκα (I-beared) τὸν (to-the-one) υἱόν (to-a-son) μου (of-me) πρὸς (toward) σέ, (to-THEE) ἔχοντα (to-holding) πνεῦμα (to-a-currenting-to) ἄλαλον: (to-un-spoke)
9:17. qui ubicumque eum adprehenderit adlidit eum et spumat et stridet dentibus et arescit et dixi discipulis tuis ut eicerent illum et non potueruntWho, wheresoever he taketh him, dasheth him: and he foameth and gnasheth with the teeth and pineth away. And I spoke to thy disciples to cast him out: and they could not.
17. And one of the multitude answered him, Master, I brought unto thee my son, which hath a dumb spirit;
9:17. And one from the crowd responded by saying: “Teacher, I have brought to you my son, who has a mute spirit.
9:17. And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;
And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit:

17: Один из народа сказал в ответ: Учитель! я привел к Тебе сына моего, одержимого духом немым:
9:17  καὶ ἀπεκρίθη αὐτῶ εἷς ἐκ τοῦ ὄχλου, διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον·
9:17. qui ubicumque eum adprehenderit adlidit eum et spumat et stridet dentibus et arescit et dixi discipulis tuis ut eicerent illum et non potuerunt
Who, wheresoever he taketh him, dasheth him: and he foameth and gnasheth with the teeth and pineth away. And I spoke to thy disciples to cast him out: and they could not.
9:17. And one from the crowd responded by saying: “Teacher, I have brought to you my son, who has a mute spirit.
9:17. And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;
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
17: Тогда от лица народа делает заявление отец отрока. Он объясняет, что демон лишил отрока дара речи и ввергнул в падучую болезнь.
Adam Clarke: Commentary on the Bible - 1831
9:17: A dumb spirit - That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The spirit itself could not be either deaf or dumb. These are accidents that belong only to organized animate bodies. See this case explained, Mat 17:14 (note), etc.
Albert Barnes: Notes on the Bible - 1834
9:17
A dumb spirit - A spirit which deprived his son of the power of speaking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: I: Mar 5:23, Mar 7:26, Mar 10:13; Mat 17:15; Luk 9:38; Joh 4:47
a dumb: Mar 9:25; Mat 12:22; Luk 11:14
John Gill
9:17 And one of the multitude answered and said,.... The Scribes made no reply, being afraid to engage with him, whom they had often found too hard for them; and the disciples, if they were spoken to, were silent, through shame, because they had not succeeded in the cure of the person brought to them, which gave their enemies an handle against them: wherefore the parent of the afflicted child made answer, saying; the occasion of this debate between the Scribes, and thy disciples, is as follows:
Master, I have brought unto thee my son, which hath a dumb spirit; signifying, that he had heard much of him, as a very great man, and he believed him to be a master in Israel, who was famous both for doctrine and miracles, and therefore he brought his son to him, to be cured by him; but Christ not being in the way, he proposed him to his disciples, who attempted it without success. The case of his son was, he had a "dumb spirit". The Evangelist Matthew says he was "lunatic", Mt 17:15; and by his account of him it appears, that he had the "epilepsy", or falling sickness; and which, when upon him, took away the use of his speech. And so the Jews ascribe dumbness to the violence of a disease: thus they ask (g);
"what is "Cordiacus" (kardiakov)? one that has a disorder which affects the heart, and causes a deliquium (a fainting and swooning away), but a man, , "who is become dumb", through the force of a disease;''
which was the case of this child: though this disease did not arise from natural causes, but from a diabolical possession; for he had a spirit, a foul spirit, a devil, as he is called: some further account is given of this unhappy case, in the next verse.
(g) Jarchi in Misn. Gittin, c. 7. sect. 1.
John Wesley
9:17 And one of the multitude answering - The scribes gave no answer to our Lord's question. They did not care to repeat what they had said to his disciples. A dumb spirit - A spirit that takes his speech from him.
Robert Jamieson, A. R. Fausset and David Brown
9:17 And one of the multitude answered, and said, Master, I have brought unto thee my son--"mine only child" (Lk 9:38).
which hath a dumb spirit--a spirit whose operation had the effect of rendering his victim speechless, and deaf also (Mk 9:25). In Matthew's report of the speech (Mt 17:15), the father says "he is lunatic"; this being another and most distressing effect of the possession.
9:189:18: Պատասխանի՛ ետ նոցա եւ ասէ. Ո՛վ ա՛զգ անհաւատ՝ մինչեւ յե՞րբ իցեմ ընդ ձեզ, մինչեւ ցե՛րբ անսայցեմ ձեզ. ածէ՛ք զնա առ իս[747]։ [747] Ոմանք. Մինչեւ ցերբ իցեմ առ ձեզ. մինչեւ յերբ ան՛՛։
18 Նա պատասխանեց նրանց եւ ասաց. «Ո՛վ անհաւատ սերունդ, մինչեւ ե՞րբ ձեզ հետ պիտի լինեմ, մինչեւ ե՞րբ ձեզ պիտի հանդուրժեմ. բերէ՛ք նրան ինձ մօտ»
18 Պատասխան տուաւ անոնց ու ըսաւ. «Ով անհաւատ ազգ, մինչեւ ե՞րբ ձեզի հետ պիտի ըլլամ, մինչեւ ե՞րբ ձեզի պիտի համբերեմ. ինծի բերէք զանիկա»։
Պատասխանի ետ նոցա եւ ասէ. Ո՛վ ազգ անհաւատ, մինչեւ յե՞րբ իցեմ ընդ ձեզ, մինչեւ ցե՞րբ անսայցեմ ձեզ. ածէք զնա առ իս:

9:18: Պատասխանի՛ ետ նոցա եւ ասէ. Ո՛վ ա՛զգ անհաւատ՝ մինչեւ յե՞րբ իցեմ ընդ ձեզ, մինչեւ ցե՛րբ անսայցեմ ձեզ. ածէ՛ք զնա առ իս[747]։
[747] Ոմանք. Մինչեւ ցերբ իցեմ առ ձեզ. մինչեւ յերբ ան՛՛։
18 Նա պատասխանեց նրանց եւ ասաց. «Ո՛վ անհաւատ սերունդ, մինչեւ ե՞րբ ձեզ հետ պիտի լինեմ, մինչեւ ե՞րբ ձեզ պիտի հանդուրժեմ. բերէ՛ք նրան ինձ մօտ»
18 Պատասխան տուաւ անոնց ու ըսաւ. «Ով անհաւատ ազգ, մինչեւ ե՞րբ ձեզի հետ պիտի ըլլամ, մինչեւ ե՞րբ ձեզի պիտի համբերեմ. ինծի բերէք զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: где ни схватывает его, повергает его на землю, и он испускает пену, и скрежещет зубами своими, и цепенеет. Говорил я ученикам Твоим, чтобы изгнали его, и они не могли.
9:18  καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.
9:18. καὶ (and) ὅπου (to-which-of-whither) ἐὰν (if-ever) αὐτὸν (to-it) καταλάβῃ (it-might-have-had-taken-down) ῥἤσσει (it-en-bursteth) αὐτόν, (to-it,"καὶ (and) ἀφρίζει (it-frotheth-to) καὶ (and) τρίζει (it-creaketh-to) τοὺς (to-the-ones) ὀδόντας (to-teeth) καὶ (and) ξηραίνεται: (it-be-dried) καὶ (and) εἶπα (I-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) σου (of-thee) ἵνα (so) αὐτὸ (to-it) ἐκβάλωσιν, (they-might-have-had-casted-out,"καὶ (and) οὐκ (not) ἴσχυσαν. (they-force-held)
9:18. qui respondens eis dicit o generatio incredula quamdiu apud vos ero quamdiu vos patiar adferte illum ad meWho answering them, said: O incredulous generation, how long shall I be with you? How long shall I suffer you? Bring him unto me.
18. and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.
9:18. And whenever it takes hold of him, it throws him down, and he foams and gnashes with his teeth, and he becomes unconscious. And I asked your disciples to cast him out, and they could not.”
9:18. And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not:

18: где ни схватывает его, повергает его на землю, и он испускает пену, и скрежещет зубами своими, и цепенеет. Говорил я ученикам Твоим, чтобы изгнали его, и они не могли.
9:18  καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.
9:18. qui respondens eis dicit o generatio incredula quamdiu apud vos ero quamdiu vos patiar adferte illum ad me
Who answering them, said: O incredulous generation, how long shall I be with you? How long shall I suffer you? Bring him unto me.
9:18. And whenever it takes hold of him, it throws him down, and he foams and gnashes with his teeth, and he becomes unconscious. And I asked your disciples to cast him out, and they could not.”
9:18. And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
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
9:18: Pineth away - By these continual torments; so he was not only deaf and dumb, but sorely tortured besides.
Albert Barnes: Notes on the Bible - 1834
9:18
And wheresoever - In whatever place - at home or abroad, alone or in public.
He teareth him - He rends, distracts, or throws him into convulsions.
He foameth - At the mouth, like a mad animal. Among us these would all be considered as marks of violent derangement or madness.
And pineth away - Becomes thin, haggard, and emaciated. This was the effect of the violence of his struggles, and perhaps of the want of food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: teareth him: or, dasheth him, Mar 9:26; Mat 15:22; Luk 9:39
he foameth: As these symptoms accord very much with those of epileptic persons, some have ventured to assert that it was no real possession; but the evangelist expressly affirms that he had a "dumb spirit" which tare him, that our Lord charged him to "come out of him," etc. Mar 9:20; Jde 1:13
gnasheth: Job 16:9; Psa 112:10; Mat 8:12; Act 7:54
and they: Mar 9:28, Mar 9:29, Mar 11:23; Kg2 4:29-31; Mat 17:16, Mat 17:19-21; Luk 9:40
Geneva 1599
9:18 And wheresoever he taketh him, he (f) teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
(f) Vexes him inwardly, as the colic does.
John Gill
9:18 And wheresoever he taketh him,.... The spirit, or devil, whether it be near fire, or water, whatsoever danger, or dangerous place:
he teareth him; or throws him into it, or dashes him against it; or inwardly racks, tortures, and convulses him:
and he foameth; at the mouth, like one that is mad:
and gnasheth with his teeth; through the excessive pain he is in:
and pineth away; his flesh is withered, dried up, and consumed away. This was the sad deplorable case this child was in, who was his father's only child, and therefore his health and life were very desirable: now he further observes to Christ, saying,
and I spake to thy disciples that they should cast him out, and they could not. Christ being absent, he entreated the disciples, who had power against unclean spirits, to cast them out; that they would make use of it, and dispossess this dumb and evil spirit; and who did make trial to cast him out, but were not able to effect it; See Gill on Mt 17:16.
Robert Jamieson, A. R. Fausset and David Brown
9:18 And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away--rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in Lk 9:39, "a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly [or with difficulty] departeth from him."
and I spake to thy disciples that they should cast him out; and they could not--Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.
9:199:19: Եւ ածին զնա առ նա. իբրեւ ետես զնա ա՛յսն, վաղվաղակի շարժլեա՛ց զնա, եւ անկեալ յերկիր թաւալէ՛ր եւ փրփրեայր[748]։ [748] Ոմանք. Եւ փրփրայր։
19 Եւ նրան բերեցին իր մօտ: Երբ չար ոգին նրան տեսաւ, իսկոյն ուժգին ցնցեց տղային, որը, գետին ընկնելով, թաւալւում էր ու փրփրում
19 Զանիկա բերին իրեն. երբ տղան տեսաւ Յիսուսը, շուտ մը չար ոգին ցնցեց զանիկա որը գետին ինկաւ, թաւալեցաւ ու փրփրեցաւ։
Եւ ածին զնա առ նա. իբրեւ ետես զնա այսն, վաղվաղակի շարժլեաց զնա, եւ անկեալ յերկիր թաւալէր եւ փրփրեայր:

9:19: Եւ ածին զնա առ նա. իբրեւ ետես զնա ա՛յսն, վաղվաղակի շարժլեա՛ց զնա, եւ անկեալ յերկիր թաւալէ՛ր եւ փրփրեայր[748]։
[748] Ոմանք. Եւ փրփրայր։
19 Եւ նրան բերեցին իր մօտ: Երբ չար ոգին նրան տեսաւ, իսկոյն ուժգին ցնցեց տղային, որը, գետին ընկնելով, թաւալւում էր ու փրփրում
19 Զանիկա բերին իրեն. երբ տղան տեսաւ Յիսուսը, շուտ մը չար ոգին ցնցեց զանիկա որը գետին ինկաւ, թաւալեցաւ ու փրփրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: Отвечая ему, Иисус сказал: о, род неверный! доколе буду с вами? доколе буду терпеть вас? Приведите его ко Мне.
9:19  ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει, ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.
9:19. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) αὐτοῖς (unto-them) λέγει (it-fortheth,"Ὦ (Oh,"γενεὰ (a-generation) ἄπιστος, (un-trusted,"ἕως (unto-if-which) πότε (whither-also) πρὸς (toward) ὑμᾶς (to-ye) ἔσομαι ; ( I-shall-be ?"ἕως (Unto-if-which) πότε (whither-also) ἀνέξομαι ( I-shall-hold-up ) ὑμῶν; (of-ye?"φέρετε (Ye-should-bear) αὐτὸν (to-it) πρός (toward) με. (to-me)
9:19. et adtulerunt eum et cum vidisset illum statim spiritus conturbavit eum et elisus in terram volutabatur spumansAnd they brought him. And when he had seen him, immediately the spirit troubled him and being thrown down upon the ground, he rolled about foaming.
19. And he answereth them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me.
9:19. And answering them, he said: “O unbelieving generation, how long must I be with you? How long shall I endure you? Bring him to me.”
9:19. He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me:

19: Отвечая ему, Иисус сказал: о, род неверный! доколе буду с вами? доколе буду терпеть вас? Приведите его ко Мне.
9:19  ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει, ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.
9:19. et adtulerunt eum et cum vidisset illum statim spiritus conturbavit eum et elisus in terram volutabatur spumans
And they brought him. And when he had seen him, immediately the spirit troubled him and being thrown down upon the ground, he rolled about foaming.
9:19. And answering them, he said: “O unbelieving generation, how long must I be with you? How long shall I endure you? Bring him to me.”
9:19. He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: O faithless: Mar 16:14; Num 14:11, Num 14:22, Num 14:27, Num 32:13, Num 32:14; Deu 32:20; Psa 78:6-8, Psa 78:22, Psa 106:21-25; Mat 17:17; Luk 9:41, Luk 24:25; Joh 12:27, Joh 20:27; Heb 3:10-12
John Gill
9:19 He answereth him,.... The father of the child, and who is included in the reproof afterwards given, for his unbelief, and taking part with the Scribes against his disciples; though the Vulgate Latin, Arabic, Persic, and Ethiopic versions, read, "them"; meaning not his disciples, but the Scribes and Pharisees, with the father of the child: and saith,
O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me; See Gill on Mt 17:17.
Robert Jamieson, A. R. Fausset and David Brown
9:19 He answereth him, and saith, O faithless generation--"and perverse," or "perverted" (Mt 17:17; Lk 9:41).
how long shall I be with you? how long shall I suffer you?--language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as CHRYSOSTOM and CALVIN, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With BENGEL, DE WETTE, and MEYER, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them?
Bring him unto me--The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.
9:209:20: Եհա՛րց ցհայր նորա եւ ասէ. Քանի՞ ժամանակք են՝ յորմէհետէ այդ եղեւ դմա։ Եւ նա ասէ. ՚Ի մանկութենէ.
20 Յիսուս հարցրեց նրա հօրը եւ ասաց. «Ինչքա՞ն ժամանակ է անցել այն օրուանից, ինչ այդ նրան պատահել է»: Եւ նա ասաց. «Մանկութիւնից
20 Յիսուս հարցուց անոր հօրը ու ըսաւ. «Ո՞րչափ ատեն է որ այդ բանը ատոր եղաւ»։ Անիկա ըսաւ. «Տղայութենէն ի վեր։
Եհարց ցհայր նորա եւ ասէ. Քանի՞ ժամանակք են յորմէ հետէ այդ եղեւ դմա: Եւ նա ասէ. Ի մանկութենէ:

9:20: Եհա՛րց ցհայր նորա եւ ասէ. Քանի՞ ժամանակք են՝ յորմէհետէ այդ եղեւ դմա։ Եւ նա ասէ. ՚Ի մանկութենէ.
20 Յիսուս հարցրեց նրա հօրը եւ ասաց. «Ինչքա՞ն ժամանակ է անցել այն օրուանից, ինչ այդ նրան պատահել է»: Եւ նա ասաց. «Մանկութիւնից
20 Յիսուս հարցուց անոր հօրը ու ըսաւ. «Ո՞րչափ ատեն է որ այդ բանը ատոր եղաւ»։ Անիկա ըսաւ. «Տղայութենէն ի վեր։
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9:2020: И привели его к Нему. Как скоро [бесноватый] увидел Его, дух сотряс его; он упал на землю и валялся, испуская пену.
9:20  καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων.
9:20. καὶ (And) ἤνεγκαν (they-beared) αὐτὸν (to-it) πρὸς (toward) αὐτόν. (to-it) καὶ (And) ἰδὼν (having-had-seen) αὐτὸν (to-it,"τὸ (the-one) πνεῦμα (a-currenting-to,"εὐθὺς (straight) συνεσπάραξεν (it-convulsed-together) αὐτόν, (to-it,"καὶ (and) πεσὼν (having-had-fallen) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἐκυλίετο (it-was-being-rolled) ἀφρίζων. (frothing-to)
9:20. et interrogavit patrem eius quantum temporis est ex quo hoc ei accidit at ille ait ab infantiaAnd he asked his father: How long time is it since this hath happened unto him? But he sad: From his infancy.
20. And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming.
9:20. And they brought him. And when he had seen him, immediately the spirit disturbed him. And having been thrown to the ground, he rolled around foaming.
9:20. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.
And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming:

20: И привели его к Нему. Как скоро [бесноватый] увидел Его, дух сотряс его; он упал на землю и валялся, испуская пену.
9:20  καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων.
9:20. et interrogavit patrem eius quantum temporis est ex quo hoc ei accidit at ille ait ab infantia
And he asked his father: How long time is it since this hath happened unto him? But he sad: From his infancy.
9:20. And they brought him. And when he had seen him, immediately the spirit disturbed him. And having been thrown to the ground, he rolled around foaming.
9:20. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.
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Adam Clarke: Commentary on the Bible - 1831
9:20: When he saw him the spirit tare him; and he fell on the ground, etc. - When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: the spirit: Mar 9:18, Mar 9:26, Mar 1:26, Mar 5:3-5; Job 1:10-12, Job 2:6-8; Luk 4:35, Luk 8:29, Luk 9:42; Joh 8:44; Pe1 5:8
Geneva 1599
9:20 And they brought him unto him: and when he (g) saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.
(g) As soon as Jesus had looked upon the boy that was brought to him, the demon began to rage in this way.
John Gill
9:20 And they brought him unto him,.... The father of the child, and those that were with him, brought the child to Jesus, into his presence, before him:
and when he saw him, that is, either when Jesus saw the child, or the child saw Jesus; or the evil spirit in him, and by him which were all at once:
straightway the spirit tare him; threw him into a violent fit, shook him, and convulsed him in a dreadful manner; knowing his time was short, and being filled with indignation and rage, that he should be obliged, as he knew he must, to leave the child very speedily; and was therefore resolved to do all the mischief, and put him to all the pain he could:
and he fell on the ground; at the feet of Jesus, not being able to stand, through the violent motions and convulsions he threw him into:
and wallowed, foaming; rolled about from side to side, foaming at the mouth, and in the most exquisite rack and torture.
John Wesley
9:20 When he saw him - When the child saw Christ; when his deliverance was at hand. Immediately the spirit tore him - Made his last grand effort to destroy him. Is it not generally so, before Satan is cast out of a soul, of which he has long had possession?
Robert Jamieson, A. R. Fausset and David Brown
9:20 And they brought him unto him: and when he saw him, straightway the spirit tare him--Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (Mk 5:6), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases.
and he fell on the ground, and wallowed foaming--Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.
9:219:21: բազում անգամ ՚ի հո՛ւր արկանէ եւ ՚ի ջուր՝ զի կորուսցէ զդա. արդ՝ եթէ կարօ՛ղ ինչ ես, օգնեա՛ մեզ Տէր՝ գթացեալ ՚ի վերայ մեր[749]։ [749] Ոմանք. Արկանէ զդա եւ ՚ի ջուր։
21 Շատ անգամ չար ոգին կրակի եւ ջրի մէջ է նետում նրան, որ կործանի. արդ, եթէ մի կերպ կարող ես, օգնի՛ր մեզ, Տէ՛ր, գթալով մեզ»
21 Շատ անգամ կրակի ու ջուրի մէջ կը նետէ ատիկա՝ որպէս զի կորսնցնէ. բայց եթէ կարողութիւն մը ունիս՝ օգնէ մեզի, խղճալով մեր վրայ»։
Բազում անգամ ի հուր արկանէ եւ ի ջուր զի կորուսցէ զդա. արդ եթէ կարող ինչ ես, օգնեա մեզ, Տէր, գթացեալ ի վերայ մեր:

9:21: բազում անգամ ՚ի հո՛ւր արկանէ եւ ՚ի ջուր՝ զի կորուսցէ զդա. արդ՝ եթէ կարօ՛ղ ինչ ես, օգնեա՛ մեզ Տէր՝ գթացեալ ՚ի վերայ մեր[749]։
[749] Ոմանք. Արկանէ զդա եւ ՚ի ջուր։
21 Շատ անգամ չար ոգին կրակի եւ ջրի մէջ է նետում նրան, որ կործանի. արդ, եթէ մի կերպ կարող ես, օգնի՛ր մեզ, Տէ՛ր, գթալով մեզ»
21 Շատ անգամ կրակի ու ջուրի մէջ կը նետէ ատիկա՝ որպէս զի կորսնցնէ. բայց եթէ կարողութիւն մը ունիս՝ օգնէ մեզի, խղճալով մեր վրայ»։
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9:2121: И спросил [Иисус] отца его: как давно это сделалось с ним? Он сказал: с детства;
9:21  καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ, πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῶ; ὁ δὲ εἶπεν, ἐκ παιδιόθεν·
9:21. καὶ (And) ἐπηρώτησεν (it-upon-entreated-unto) τὸν (to-the-one) πατέρα (to-a-father) αὐτοῦ (of-it,"Πόσος (Whither-which) χρόνος (an-interim) ἐστὶν (it-be) ὡς (as) τοῦτο (the-one-this) γέγονεν (it-hath-had-come-to-become) αὐτῷ; (unto-it?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ἐκ (Out) παιδιόθεν: (from-child-belonged)
9:21. et frequenter eum et in ignem et in aquas misit ut eum perderet sed si quid potes adiuva nos misertus nostriAnd oftentimes hath he cast him into the fire and into the waters to destroy him. But if thou canst do any thing, help us, having compassion on us.
21. And he asked his father, How long time is it since this hath come unto him? And he said, From a child.
9:21. And he questioned his father, “How long has this been happening to him?” But he said: “From infancy.
9:21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child.
And he asked his father, How long is it ago since this came unto him? And he said, Of a child:

21: И спросил [Иисус] отца его: как давно это сделалось с ним? Он сказал: с детства;
9:21  καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ, πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῶ; ὁ δὲ εἶπεν, ἐκ παιδιόθεν·
9:21. et frequenter eum et in ignem et in aquas misit ut eum perderet sed si quid potes adiuva nos misertus nostri
And oftentimes hath he cast him into the fire and into the waters to destroy him. But if thou canst do any thing, help us, having compassion on us.
9:21. And he questioned his father, “How long has this been happening to him?” But he said: “From infancy.
9:21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Подобно врачу, Христос спрашивает отца о том, как долго болеет его сын. Это делает Господь с тою целью, чтобы привести отца к сознанию того, как тяжко положение его сына и как беспомощен он был доселе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: How: Mar 5:25; Job 5:7, Job 14:1; Psa 51:5; Luk 8:43, Luk 13:16; Joh 5:5, Joh 5:6, Joh 9:1, Joh 9:20, Joh 9:21; Act 3:2, Act 4:22, Act 9:33, Act 14:8
John Gill
9:21 And he asked his father,.... As he lay rolling about in this miserable condition, that the length and stubbornness of his disorder might be known, and so the cure the more remarkable, and appear the more expressive of his divine power and goodness:
how long is it ago since this came unto him? since this evil spirit entered into him, and these disorders have attended him?
and he said of a child; or "from his infancy"; so that it was not for any actual sin that he had committed, that this sore affiction came upon him; and yet he could not be without sin, since it was not agreeable to the justice, mercy, and goodness of God, to afflict, or suffer to be afflicted, one that is innocent; and therefore must be tainted with original sin, which is the source and spring of all afflictions, calamities and judgments.
Robert Jamieson, A. R. Fausset and David Brown
9:21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.--Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:
9:229:22: Եւ Յիսուս ասէ ցնա. Ասացեր՝ եթէ կարօղ ես. ամենայն ինչ՝ հնարաւո՛ր է այնմ որ հաւատայն։
22 Եւ Յիսուս նրան ասաց. «Ասացիր՝ եթէ կարող ես. ամէն ինչ հնարաւոր է նրա համար, ով հաւատում է»
22 Յիսուս ըսաւ անոր. «Եթէ կրնաս հաւատալ։ Ամէն բան կարելի է անոր՝ որ կը հաւատայ»։
Եւ Յիսուս ասէ ցնա. [41]Ասացեր թէ կարող ես``, ամենայն ինչ հնարաւոր է այնմ, որ հաւատայն:

9:22: Եւ Յիսուս ասէ ցնա. Ասացեր՝ եթէ կարօղ ես. ամենայն ինչ՝ հնարաւո՛ր է այնմ որ հաւատայն։
22 Եւ Յիսուս նրան ասաց. «Ասացիր՝ եթէ կարող ես. ամէն ինչ հնարաւոր է նրա համար, ով հաւատում է»
22 Յիսուս ըսաւ անոր. «Եթէ կրնաս հաւատալ։ Ամէն բան կարելի է անոր՝ որ կը հաւատայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: и многократно [дух] бросал его и в огонь и в воду, чтобы погубить его; но, если что можешь, сжалься над нами и помоги нам.
9:22  καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλ᾽ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ᾽ ἡμᾶς.
9:22. καὶ (and) πολλάκις (much-oft) καὶ (and) εἰς (into) πῦρ (to-a-fire) αὐτὸν (to-it) ἔβαλεν (it-had-casted) καὶ (and) εἰς (into) ὕδατα (to-waters) ἵνα (so) ἀπολέσῃ (it-might-have-destructed-off) αὐτόν: (to-it,"ἀλλ' (other) εἴ (if) τι (to-a-one) δύνῃ , ( thou-might-able ,"βοήθησον (thou-should-have-holler-ran-unto) ἡμῖν (unto-us) σπλαγχνισθεὶς ( having-boweled-to ) ἐφ' (upon) ἡμᾶς. (to-us)
9:22. Iesus autem ait illi si potes credere omnia possibilia credentiAnd Jesus saith to him: If thou canst believe, all things are possible to him that believeth.
22. And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us.
9:22. And often it casts him into fire or into water, in order to destroy him. But if you are able to do anything, help us and take pity on us.”
9:22. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.
And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us:

22: и многократно [дух] бросал его и в огонь и в воду, чтобы погубить его; но, если что можешь, сжалься над нами и помоги нам.
9:22  καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλ᾽ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ᾽ ἡμᾶς.
9:22. Iesus autem ait illi si potes credere omnia possibilia credenti
And Jesus saith to him: If thou canst believe, all things are possible to him that believeth.
9:22. And often it casts him into fire or into water, in order to destroy him. But if you are able to do anything, help us and take pity on us.”
9:22. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Отец отрока не имеет достаточно сильной веры во Христа, хотя сам привел сына к Нему. Он говорит: "если что можешь..."
Adam Clarke: Commentary on the Bible - 1831
9:22: If Thou canst Do any thing - I have already tried thy disciples, and find they can do nothing in this case; but if thou hast any power, in mercy use it in our behalf.
Albert Barnes: Notes on the Bible - 1834
9:22
If thou canst do any thing - I have brought him to the disciples, and they could not help him. If thou canst do anything, have compassion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: if: Mar 1:40-42; Mat 8:2, Mat 8:8, Mat 8:9, Mat 9:28, Mat 14:31
have: Mar 5:19; Mat 15:22-28, Mat 20:34; Luk 7:13
John Gill
9:22 And ofttimes it hath cast him into the fire,.... When he has been near it; so that one part or other of his body has been scorched, or burnt, and his life in danger:
and into the waters to destroy him: when he has been near any brook, or river, it has thrown him into it, in order to drown him, as into the fire to burn him. The Ethiopic version before fire and water reads, "into the deep"; meaning either the sea or some deep pit, or off a precipice. All this is said to aggravate the case, and show the miserable condition the child was in, from the frequency of the fits, and the danger he was exposed to:
but if thou canst do any thing. This man's faith was very weak, and perhaps weaker than when he first came from home with his child. He had brought him to the disciples of Christ, and they could not cure him; the evil spirit was as strong, or stronger in him than ever; he now lay in a violent fit, and in a most miserable condition; so that he was almost ready to despair of healing: some small hopes he had that Christ might be able to relieve in this case; but he puts an if upon his power, and earnestly entreats him, if he had any, he would put it forth:
have compassion on us, and help us; his child that lay in such a deplorable condition, rolling on the ground at his feet; and himself, who was greatly afflicted for him: he tries, in very moving language, both the power and pity of Christ; and begs that if he had either, he would exert them on this occasion.
John Wesley
9:22 If thou canst do any thing - In so desperate a case: Have compassion on us - Me as well as him.
Robert Jamieson, A. R. Fausset and David Brown
9:22 but if thou canst do anything, have compassion on us, and help us--"us," says the father; for it was a sore family affliction. Compare the language of the Syrophœnician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."
9:239:23: Եւ վաղվաղակի աղաղակեա՛ց հայր մանկանն՝ եւ ասէ. Հաւատա՛մ, օգնեա՛ անհաւատութեանս իմում[750]։ [750] Ոսկան յաւելու. Հաւատամ Տէր. օգ՛՛։
23 Երեխայի հայրը իսկոյն աղաղակեց եւ ասաց. «Հաւատում եմ, օգնի՛ր իմ անհաւատութեանը»
23 Տղուն հայրը աղաղակեց ու արցունքով ըսաւ. «Կը հաւատամ, Տէ՛ր, օգնէ իմ անհաւատութեանս»։
Եւ վաղվաղակի աղաղակեաց հայր մանկանն եւ ասէ. [42]Հաւատամ, օգնեա անհաւատութեանս իմում:

9:23: Եւ վաղվաղակի աղաղակեա՛ց հայր մանկանն՝ եւ ասէ. Հաւատա՛մ, օգնեա՛ անհաւատութեանս իմում[750]։
[750] Ոսկան յաւելու. Հաւատամ Տէր. օգ՛՛։
23 Երեխայի հայրը իսկոյն աղաղակեց եւ ասաց. «Հաւատում եմ, օգնի՛ր իմ անհաւատութեանը»
23 Տղուն հայրը աղաղակեց ու արցունքով ըսաւ. «Կը հաւատամ, Տէ՛ր, օգնէ իմ անհաւատութեանս»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: Иисус сказал ему: если сколько-нибудь можешь веровать, всё возможно верующему.
9:23  ὁ δὲ ἰησοῦς εἶπεν αὐτῶ, τὸ εἰ δύνῃ _ πάντα δυνατὰ τῶ πιστεύοντι.
9:23. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Τό (To-the-one) Εἰ (if) δύνῃ , ( thou-might-able ," πάντα ( all ) δυνατὰ ( able ) τῷ (unto-the-one) πιστεύοντι. (unto-trusting-of)
9:23. et continuo exclamans pater pueri cum lacrimis aiebat credo adiuva incredulitatem meamAnd immediately the father of the boy crying out, with tears said: I do believe, Lord. Help my unbelief.
23. And Jesus said unto him, If thou canst! All things are possible to him that believeth.
9:23. But Jesus said to him, “If you are able to believe: all things are possible to one who believes.”
9:23. Jesus said unto him, If thou canst believe, all things [are] possible to him that believeth.
Jesus said unto him, If thou canst believe, all things [are] possible to him that believeth:

23: Иисус сказал ему: если сколько-нибудь можешь веровать, всё возможно верующему.
9:23  ὁ δὲ ἰησοῦς εἶπεν αὐτῶ, τὸ εἰ δύνῃ _ πάντα δυνατὰ τῶ πιστεύοντι.
9:23. et continuo exclamans pater pueri cum lacrimis aiebat credo adiuva incredulitatem meam
And immediately the father of the boy crying out, with tears said: I do believe, Lord. Help my unbelief.
9:23. But Jesus said to him, “If you are able to believe: all things are possible to one who believes.”
9:23. Jesus said unto him, If thou canst believe, all things [are] possible to him that believeth.
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
23: Тогда Господь внушает отцу необходимость веры в Него. - Если сколько-нибудь - Правильнее перевести: "что это значит: если сколько можешь?" (выражение: веровать - в лучших кодексах не читается). Верующему все возможно, т.е. если имеешь настоящую веру, то получишь все, что тебе нужно, а не только "что-нибудь" или "сколько-нибудь".
Adam Clarke: Commentary on the Bible - 1831
9:23: If Thou canst Believe - This was an answer to the inquiry above. I can furnish a sufficiency of power, if thou canst but bring faith to receive it. Why are not our souls completely healed? Why is not every demon cast out? Why are not pride, self-will, love of the world, lust, anger, peevishness, with all the other bad tempers and dispositions which constitute the mind of Satan, entirely destroyed? Alas! it is because we do not believe; Jesus is able; more, Jesus is willing; but we are not willing to give up our idols; we give not credence to his word; therefore hath sin a being in us, and dominion over us.
Albert Barnes: Notes on the Bible - 1834
9:23
If thou canst believe - This was an answer to the request, and there was a reference in the answer to the "doubt" in the man's mind about the power of Jesus. "I" can help him. If thou" canst believe," it shall be done. Jesus here demanded "faith" or confidence in his power of healing. His design here is to show the man that the difficulty in the case was not in the want of "power" on his part, but in the want of "faith" in the man; in other words, to rebuke him for having "doubted" at all whether he "could" heal him. So he demands faith of every sinner that comes to him, and none that come without "confidence" in him can obtain the blessing.
All things are possible to him that believeth - All things can be effected or accomplished - to wit, by God - in favor of him that believes, and if thou canst believe, this will be done. God will do nothing in our favor without faith. It is right that we should have confidence in him; and if we "have" confidence, it is easy for him to help us, and he willingly does it. In our weakness, then, we should go to God our Saviour; and though we have no strength, yet "he" can aid us, and he will make all things easy for us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: If: Mar 11:23; Ch2 20:20; Mat 17:20, Mat 21:21, Mat 21:22; Luk 17:6; Joh 4:48-50, Joh 11:40; Act 14:9; Heb 11:6
Geneva 1599
9:23 Jesus said unto him, If thou canst believe, (h) all things [are] possible to him that believeth.
(h) Christ can and will do anything for those that believe in him.
John Gill
9:23 Jesus said unto him, if thou canst believe,.... As the man put an "if" on the power of Christ, Christ puts an "if" on the faith of the man; and tacitly suggests, that power was not wanting in himself, but faith in him; and should that cure not be performed, it would not be owing to any inability in him, but to his own incredulity. The Arabic version renders it, "what is this thy: saying, if thou canst do any thing?" What dost thou mean by it? Thou oughtest not to doubt of my power; there is no reason for it, after so many miracles wrought; upbraiding the man with his unbelief; and the Ethiopic version renders it thus, "because thou sayest, if thou canst": wherefore to show that power was not wanting in him, provided he had but faith, it follows,
all things are possible to him that believeth; that is, "to be done" to him, as the Syriac and Ethiopic versions supply: for all things are not possible to be done by the believer himself, but all things are possible to be done for him, by God, or Christ, or the Spirit of God: thus our Lord, as he elsewhere does, ascribes that to faith, which is done by a divine power.
John Wesley
9:23 If thou canst believe - As if he had said, The thing does not turn on my power, but on thy faith. I can do all things: canst thou believe?
Robert Jamieson, A. R. Fausset and David Brown
9:23 Jesus said unto him, If thou canst believe--The man had said, "If Thou canst do anything." Jesus replies.
all things are possible to him that believeth--"My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as TRENCH, borrowing from OLSHAUSEN, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.
9:249:24: Իբրեւ ետես Յիսուս՝ եթէ կուտի՛ ժողովուրդն ՚ի վերայ, սաստեա՛ց այսո՛յն պղծոյ՝ եւ ասէ. Հա՛մրդ՝ եւ խո՛ւլ այս՝ ե՛ս տամ քեզ հրաման, ե՛լ ՚ի դմանէ, եւ այլ եւս՝ մի՛ մտանիցես ՚ի դա[751]։ [751] Ոմանք. Համր դեւ խուլ... եւ այլ մի՛ եւս։
24 Երբ Յիսուս տեսաւ, որ ժողովուրդը իրար վրայ է հաւաքւում, սաստեց պիղծ ոգուն եւ ասաց. «Դո՛ւ, հա՛մր եւ խո՛ւլ ոգի, ես հրամայում եմ քեզ, դո՛ւրս ելիր նրանից եւ այլեւս չմտնես դրա մէջ»
24 Յիսուս, երբ տեսաւ որ ժողովուրդը վրան կը դիզուի, սաստեց պիղծ ոգիին ու ըսաւ անոր. «Համր ու խուլ ոգի, կը հրամայեմ քեզի, ելի՛ր ատկէ, ու մէյ մըն ալ չմտնես ատոր ներսը»։
Իբրեւ ետես Յիսուս եթէ կուտի ժողովուրդն ի վերայ, սաստեաց այսոյն պղծոյ եւ ասէ. Համրդ եւ խուլ այս, ես տամ քեզ հրաման, ել ի դմանէ, եւ այլ եւս մի՛ մտանիցես ի դա:

9:24: Իբրեւ ետես Յիսուս՝ եթէ կուտի՛ ժողովուրդն ՚ի վերայ, սաստեա՛ց այսո՛յն պղծոյ՝ եւ ասէ. Հա՛մրդ՝ եւ խո՛ւլ այս՝ ե՛ս տամ քեզ հրաման, ե՛լ ՚ի դմանէ, եւ այլ եւս՝ մի՛ մտանիցես ՚ի դա[751]։
[751] Ոմանք. Համր դեւ խուլ... եւ այլ մի՛ եւս։
24 Երբ Յիսուս տեսաւ, որ ժողովուրդը իրար վրայ է հաւաքւում, սաստեց պիղծ ոգուն եւ ասաց. «Դո՛ւ, հա՛մր եւ խո՛ւլ ոգի, ես հրամայում եմ քեզ, դո՛ւրս ելիր նրանից եւ այլեւս չմտնես դրա մէջ»
24 Յիսուս, երբ տեսաւ որ ժողովուրդը վրան կը դիզուի, սաստեց պիղծ ոգիին ու ըսաւ անոր. «Համր ու խուլ ոգի, կը հրամայեմ քեզի, ելի՛ր ատկէ, ու մէյ մըն ալ չմտնես ատոր ներսը»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: И тотчас отец отрока воскликнул со слезами: верую, Господи! помоги моему неверию.
9:24  εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν, πιστεύω· βοήθει μου τῇ ἀπιστίᾳ.
9:24. εὐθὺς (straight) κράξας (having-clamored-to,"ὁ (the-one) πατὴρ (a-father) τοῦ (of-the-one) παιδίου (of-a-childlet,"ἔλεγεν (it-was-forthing,"Πιστεύω: (I-trust-of,"βοήθει (thou-should-holler-run-unto) μου (of-me) τῇ (unto-the-one) ἀπιστίᾳ. (unto-an-un-trusting-unto)
9:24. et cum videret Iesus concurrentem turbam comminatus est spiritui inmundo dicens illi surde et mute spiritus ego tibi praecipio exi ab eo et amplius ne introeas in eumAnd when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him and enter not any more into him.
24. Straightway the father of the child cried out, and said, I believe; help thou mine unbelief.
9:24. And immediately the father of the boy, crying out with tears, said: “I do believe, Lord. Help my unbelief.”
9:24. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.
And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief:

24: И тотчас отец отрока воскликнул со слезами: верую, Господи! помоги моему неверию.
9:24  εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν, πιστεύω· βοήθει μου τῇ ἀπιστίᾳ.
9:24. et cum videret Iesus concurrentem turbam comminatus est spiritui inmundo dicens illi surde et mute spiritus ego tibi praecipio exi ab eo et amplius ne introeas in eum
And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him and enter not any more into him.
9:24. And immediately the father of the boy, crying out with tears, said: “I do believe, Lord. Help my unbelief.”
9:24. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.
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
24: Отец понял упрек, заключающийся в словах Христа, и стал исповедываться в своем маловерии, прося Христа подкрепить его в вере.
Adam Clarke: Commentary on the Bible - 1831
9:24: Lord, I believe - The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Ethiopic, Gothic, and three copies of the Itala. Griesbach leaves it out. The omission, I think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that authority which he doubted whether he possessed, unless we grant that he used the word κυριε after the Roman custom, for Sir.
Help thou mine unbelief - That is, assist me against it. Give me a power to believe.
Albert Barnes: Notes on the Bible - 1834
9:24
Said with tears - The man felt the implied rebuke in the Saviour's language; and feeling grieved that he should be thought to be destitute of faith, and feeling deeply for the welfare of his afflicted son, he wept. Nothing can be more touching or natural than this. An anxious father, distressed at the condition of his son, having applied to the disciples in vain, now coming to the Saviour; and not having full confidence that he had the proper qualification to be aided, he wept. Any man would have wept in his condition, nor would the Saviour turn the weeping suppliant away.
I believe - I have faith. I do put confidence in thee, though I know that my faith is not as strong as it should be.
Lord - This word here signifies merely "master," or "sir," as it does often in the New Testament. We have no evidence that he had any knowledge of the divine nature of the Saviour, and he applied the word, probably, as he would have done to any other teacher or worker of miracles.
Help thou mine unbelief - Supply thou the defects of my faith. Give me strength and grace to put "entire" confidence in thee. Everyone who comes to the Saviour for help has need of offering this prayer. In our unbelief and our doubts we need his aid, nor shall we ever put sufficient reliance on him without his gracious help.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: with: Sa2 16:12 *marg. Kg2 20:5; Psa 39:12, Psa 126:5; Jer 14:17; Luk 7:38, Luk 7:44; Act 10:19, Act 10:31; Co2 2:4; Ti2 1:4; Heb 5:7, Heb 12:17
help: Luk 17:5; Eph 2:8; Phi 1:29; Th2 1:3, Th2 1:11; Heb 12:2
John Gill
9:24 And straightway the father of the child cried out,.... As soon as ever he found it was put upon his faith, and that the issue of things would be according to that, he expressed himself with much vehemency, being in great distress; partly with indignation at his unbelief, and partly through fear of missing a cure, by reason of it:
and said with tears; repenting of his unbelief, and grieved at the present weakness of his faith; which he very ingenuously confesses, saying,
Lord, I believe, help thou mine unbelief; not forward, but out of the way: he found in himself some small degree of faith in the power of Christ, but it was mixed with much unbelief, through the greatness of the child's disorder; and therefore desires it might be removed from him, and he might be helped against it: he saw it was not in his own power to believe; nor had he strength of himself to oppose his unbelief; but that both faith must be given him, and power against unbelief. The Syriac version renders it, "help", , "the defect of my faith": till up that which is lacking in it, it is very deficient, Lord, increase it; and the Arabic and Ethiopic translate thus, "help the weakness of my faith". He found his faith very weak, he desires it might be strengthened, that he might be strong in faith, and give glory to God; and in this way belief is helped, or men helped against it: every believer, more or less, at one time or another, finds himself in this man's case; and also that it is necessary to make use of the same petition; for faith is but imperfect in this life, and often very weak and defective in its exercise.
John Wesley
9:24 Help thou mine unbelief - Although my faith be so small, that it might rather be termed unbelief, yet help me.
Robert Jamieson, A. R. Fausset and David Brown
9:24 And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief--that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.
9:259:25: Եւ աղաղակեաց՝ եւ յո՛յժ լլկեաց զնա՝ եւ ե՛լ. եւ եղեւ պատանեակն իբրեւ զմեռեա՛լ, մինչեւ բազմաց իսկ ասել՝ թէ մեռա՛ւ։
25 Եւ չար ոգին ճչաց, ուժգին ցնցեց նրան ու դուրս ելաւ. եւ պատանին մեռելի պէս եղաւ, այն աստիճան, որ շատերը ասացին, թէ մեռաւ
25 Ոգին կանչվռտելով՝ սաստիկ ցնցեց զանիկա ու ելաւ. եւ տղան մեռելի պէս եղաւ, այնպէս որ շատեր ըսին թէ «Մեռաւ»։
Եւ աղաղակեաց եւ յոյժ լլկեաց զնա եւ ել. եւ եղեւ [43]պատանեակն իբրեւ զմեռեալ, մինչեւ բազմաց իսկ ասել թէ` Մեռաւ:

9:25: Եւ աղաղակեաց՝ եւ յո՛յժ լլկեաց զնա՝ եւ ե՛լ. եւ եղեւ պատանեակն իբրեւ զմեռեա՛լ, մինչեւ բազմաց իսկ ասել՝ թէ մեռա՛ւ։
25 Եւ չար ոգին ճչաց, ուժգին ցնցեց նրան ու դուրս ելաւ. եւ պատանին մեռելի պէս եղաւ, այն աստիճան, որ շատերը ասացին, թէ մեռաւ
25 Ոգին կանչվռտելով՝ սաստիկ ցնցեց զանիկա ու ելաւ. եւ տղան մեռելի պէս եղաւ, այնպէս որ շատեր ըսին թէ «Մեռաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: Иисус, видя, что сбегается народ, запретил духу нечистому, сказав ему: дух немой и глухой! Я повелеваю тебе, выйди из него и впредь не входи в него.
9:25  ἰδὼν δὲ ὁ ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῶ πνεύματι τῶ ἀκαθάρτῳ λέγων αὐτῶ, τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.
9:25. ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one) ἐπισυντρέχει (it-circuiteth-together-upon,"ὄχλος (a-crowd,"ἐπετίμησεν (it-upon-valuated-unto) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῷ (unto-the-one) ἀκαθάρτῳ (unto-un-cleansable) λέγων (forthing) αὐτῷ (unto-it,"Τὸ (The-one) ἄλαλον (un-spoke) καὶ (and) κωφὸν (blunted) πνεῦμα, (a-currenting-to,"ἐγὼ (I) ἐπιτάσσω (I-arrange-upon) σοι, (unto-thee,"ἔξελθε (thou-should-have-had-came-out) ἐξ (out) αὐτοῦ (of-it) καὶ (and) μηκέτι (lest-if-to-a-one) εἰσέλθῃς (thou-might-have-had-came-into) εἰς (into) αὐτόν. (to-it)
9:25. et clamans et multum discerpens eum exiit ab eo et factus est sicut mortuus ita ut multi dicerent quia mortuus estAnd crying out and greatly tearing him, he went our of him. And he became as dead, so that many said: He is dead.
25. And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.
9:25. And when Jesus saw the crowd rushing together, he admonished the unclean spirit, saying to him, “Deaf and mute spirit, I command you, leave him; and do not enter into him anymore.”
9:25. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him:

25: Иисус, видя, что сбегается народ, запретил духу нечистому, сказав ему: дух немой и глухой! Я повелеваю тебе, выйди из него и впредь не входи в него.
9:25  ἰδὼν δὲ ὁ ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῶ πνεύματι τῶ ἀκαθάρτῳ λέγων αὐτῶ, τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.
9:25. et clamans et multum discerpens eum exiit ab eo et factus est sicut mortuus ita ut multi dicerent quia mortuus est
And crying out and greatly tearing him, he went our of him. And he became as dead, so that many said: He is dead.
9:25. And when Jesus saw the crowd rushing together, he admonished the unclean spirit, saying to him, “Deaf and mute spirit, I command you, leave him; and do not enter into him anymore.”
9:25. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Принесшие больного, очевидно, предупредили народ, который только теперь стал собираться толпами ко Христу. Вот теперь-то, пред лицом целой толпы народа, Господь и нашел полезным совершить чудо исцеления отрока: толпа не должна думать, что это исцеление для Него представляется трудным, как было трудным оно для апостолов. Других причин, вынуждавших именно теперь Христа к совершению исцеления, наприм., боязни пред фарисеями и книжниками, которые будто бы могли возбудить народ против Христа (еп. Михаил), - здесь не было.
Adam Clarke: Commentary on the Bible - 1831
9:25: I charge thee - Considerable emphasis should be laid on the pronoun: - Thou didst resist the command of my disciples, now I command thee to come out. If this had been only a natural disease, for instance the epilepsy, as some have argued, could our Lord have addressed it, with any propriety, as he has done here: Thou deaf and dumb spirit, come out of him, and enter no more into him? Is the doctrine of demoniacal influence false? If so, Jesus took the most direct method to perpetuate the belief of that falsity, by accommodating himself so completely to the deceived vulgar. But this was impossible; therefore the doctrine of demoniacal influence is a true doctrine, otherwise Christ would never have given it the least countenance or support.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: he rebuked: Mar 1:25-27, Mar 5:7, Mar 5:8; Zac 3:2; Mat 17:18; Luk 4:35, Luk 4:41, Luk 9:42; Jde 1:9
thou: If this had been only a natural disease, as some have contended, could our Lord with any propriety have thus addressed it? If the demoniacal possession had been false, or merely a vulgar error, would our Lord, the Rev_ealer of truth, have thus established falsehood, sanctioned error, or encouraged deception, by teaching men to ascribe effects to the malice and power of evil spirits, which they had no agency in producing? Impossible! Such conduct is utterly unworthy the sacred character of the Redeemer. Isa 35:5, Isa 35:6; Mat 9:32, Mat 9:33, Mat 12:22; Luk 11:14
I charge: Luk 8:29; Act 16:18
John Gill
9:25 When Jesus saw that the people came running together,.... "to him", as the Syriac version adds, and so the Persic; upon hearing the vehement cry of the father of the child, and the earnest solicitations he made, expecting that something would be done:
he rebuked the foul spirit; that brought this disorder on the child, had continued it so long, and with so much violence. Matthew calls this foul spirit, "the devil"; see Gill on Mt 17:18,
saying unto him, thou dumb and deaf spirit; so calling him, not because the spirit was dumb and deaf, but because he had been the cause of dumbness and deafness in the child: he had at times taken away both his speech and hearing:
I charge thee come out of him, and enter no more into him. Christ, in an authoritative way, ordered the unclean spirit to leave his possession, and never attempt to regain it more. This he said, partly with regard to the devil, who would be desirous of repossession; and partly with respect to the disease, which had its intervals, and returned at certain times; and also with respect to the father of the child, to confirm his faith in the cure, and that he might be in no pain about the return of the disorder.
John Wesley
9:25 Thou deaf and dumb spirit - So termed, because he made the child so. When Jesus spake, the devil heard, though the child could not. I command thee - I myself now; not my disciples.
9:269:26: Եւ Յիսուս կալաւ զձեռանէ նորա յարոյց զնա, եւ կանգնեցա՛ւ։
26 Յիսուս բռնեց նրա ձեռքից, բարձրացրեց նրան, եւ նա ոտքի կանգնեց
26 Իսկ Յիսուս անոր ձեռքէն բռնելով վերցուց զանիկա։ Ան ալ կայնեցաւ։
Եւ Յիսուս կալաւ զձեռանէ նորա, յարոյց զնա, եւ կանգնեցաւ:

9:26: Եւ Յիսուս կալաւ զձեռանէ նորա յարոյց զնա, եւ կանգնեցա՛ւ։
26 Յիսուս բռնեց նրա ձեռքից, բարձրացրեց նրան, եւ նա ոտքի կանգնեց
26 Իսկ Յիսուս անոր ձեռքէն բռնելով վերցուց զանիկա։ Ան ալ կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: И, вскрикнув и сильно сотрясши его, вышел; и он сделался, как мертвый, так что многие говорили, что он умер.
9:26  καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρός, ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν.
9:26. καὶ (And) κράξας (having-clamored-to) καὶ (and) πολλὰ ( to-much ) σπαράξας (having-convulsed) ἐξῆλθεν: (it-had-came-out) καὶ (and) ἐγένετο ( it-had-became ) ὡσεὶ (as-if) νεκρὸς (en-deaded) ὥστε (as-also) τοὺς (to-the-ones) πολλοὺς ( to-much ) λέγειν (to-forth) ὅτι (to-which-a-one) ἀπέθανεν. (it-had-died-off)
9:26. Iesus autem tenens manum eius elevavit illum et surrexitBut Jesus taking him by the hand, lifted him up. And he arose.
26. And having cried out, and torn him much, he came out: and became as one dead; insomuch that the more part said, He is dead.
9:26. And crying out, and convulsing him greatly, he departed from him. And he became like one who is dead, so much so that many said, “He is dead.”
9:26. And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.
And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead:

26: И, вскрикнув и сильно сотрясши его, вышел; и он сделался, как мертвый, так что многие говорили, что он умер.
9:26  καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρός, ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν.
9:26. Iesus autem tenens manum eius elevavit illum et surrexit
But Jesus taking him by the hand, lifted him up. And he arose.
9:26. And crying out, and convulsing him greatly, he departed from him. And he became like one who is dead, so much so that many said, “He is dead.”
9:26. And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: cried: Mar 9:18, Mar 9:20, Mar 1:26; Exo 5:23; Rev 12:12
Geneva 1599
9:26 (5) And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.
(5) The nearer that the virtue of Christ is the far greater Satan rages.
John Gill
9:26 And the spirit cried, and rent him sore,.... We rightly supply, "the spirit", as do the Syriac and Persic versions, "the demon"; for it was he, and not the child, that cried, and made an hideous noise, at his ejection; being filled with wrath and rage, that he must be obliged to quit the possession he had so long held; and therefore, in spite and malice, before it left him, shook and tore him, and threw him into dreadful convulsions:
and came out of him; though sore against his will, being obliged to it, by the superior power of Christ:
and he was as one dead: that is, the child, when the devil had left him, lay as still as if he had no breath, nor life in him:
insomuch that many said, he is dead; really dead: that there was no life in him, nor any hopes of his coming to himself again.
John Wesley
9:26 Having rent him sore - So does even the body sometimes suffer, when God comes to deliver the soul from Satan.
Robert Jamieson, A. R. Fausset and David Brown
9:26 And the spirit cried, and rent him sore, and came out of him; and he was as one dead; insomuch that many said, He is dead--The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and had nearly succeeded. But the Lord of life was there; the Healer of all maladies, the Friend of sinners, the Seed of the woman, "the Stronger than the strong man armed," was there. The very faith which Christ declared to be enough for everything being now found, it was not possible that the serpent should prevail. Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it--his works shall be destroyed (1Jn 3:8).
9:279:27: Եւ իբրեւ եմուտ նա ՚ի տուն, աշակերտքն առանձինն հարցին ցնա. Մեք՝ ընդէ՞ր ո՛չ կարացաք հանել զնա[752]։ [752] Ոմանք. Ոչ կարացաք հանել զդա։
27 Եւ երբ Յիսուս տուն մտաւ, աշակերտները, առանձին, հարցրին նրան. «Ինչո՞ւ մենք չկարողացանք հանել դրան»
27 Ու երբ ինք տուն մտաւ, իր աշակերտները առանձինն հարցուցին իրեն՝ ըսելով. «Մենք ինչո՞ւ չկրցանք հանել զանիկա»։
Եւ իբրեւ եմուտ նա ի տուն, աշակերտքն առանձինն հարցին ցնա. Մեք ընդէ՞ր ոչ կարացաք հանել զնա:

9:27: Եւ իբրեւ եմուտ նա ՚ի տուն, աշակերտքն առանձինն հարցին ցնա. Մեք՝ ընդէ՞ր ո՛չ կարացաք հանել զնա[752]։
[752] Ոմանք. Ոչ կարացաք հանել զդա։
27 Եւ երբ Յիսուս տուն մտաւ, աշակերտները, առանձին, հարցրին նրան. «Ինչո՞ւ մենք չկարողացանք հանել դրան»
27 Ու երբ ինք տուն մտաւ, իր աշակերտները առանձինն հարցուցին իրեն՝ ըսելով. «Մենք ինչո՞ւ չկրցանք հանել զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: Но Иисус, взяв его за руку, поднял его; и он встал.
9:27  ὁ δὲ ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη.
9:27. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) κρατήσας (having-secured-unto) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτοῦ (of-it) ἤγειρεν (it-roused) αὐτόν, (to-it,"καὶ (and) ἀνέστη. (it-had-stood-up)
9:27. et cum introisset in domum discipuli eius secreto interrogabant eum quare nos non potuimus eicere eumAnd when he was come into the house, his disciples secretly asked him: Why could not we cast him out?
27. But Jesus took him by the hand, and raised him up; and he arose.
9:27. But Jesus, taking him by the hand, lifted him up. And he arose.
9:27. But Jesus took him by the hand, and lifted him up; and he arose.
But Jesus took him by the hand, and lifted him up; and he arose:

27: Но Иисус, взяв его за руку, поднял его; и он встал.
9:27  ὁ δὲ ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη.
9:27. et cum introisset in domum discipuli eius secreto interrogabant eum quare nos non potuimus eicere eum
And when he was come into the house, his disciples secretly asked him: Why could not we cast him out?
9:27. But Jesus, taking him by the hand, lifted him up. And he arose.
9:27. But Jesus took him by the hand, and lifted him up; and he arose.
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
9:27: Mar 1:31, Mar 1:41, Mar 5:41, Mar 8:23; Isa 41:13; Act 3:7, Act 9:41
John Gill
9:27 But Jesus took him by the hand,.... "Took hold of the hand of the child", as the Persic version renders it;
and lifted him up; from the ground, on which he was cast by the spirit;
and he arose: this is omitted in the Syriac and Arabic versions, though in one edition of the latter, according to De Dieu, it is rendered, "and he stood"; to which is added, "and went into his own house". The Persic version, instead of this clause, reads, "and the child was healed"; and all the expressions show, that he was perfectly well.
Robert Jamieson, A. R. Fausset and David Brown
9:27 But Jesus took him by the hand, and lifted him up; and he arose.
9:289:28: Եւ ասէ ցնոսա. Այդ ազգ՝ ո՛չ իւիք ելանէ, եթէ ոչ պահօ՛ք եւ աղօթիւք։ զգ
28 Եւ նա նրանց ասաց. «Այդ տեսակը ուրիշ բանով չի ելնի, եթէ ոչ ծոմապահութեամբ[16] ու աղօթքով»: [16] 16. Յունարէնը չունի ծոմապահութեամբ բառը:
28 Ըսաւ անոնց. «Այդ տեսակը կարելի չէ ուրիշ բանով մը հանել, բայց միայն աղօթքով ու ծոմապահութեամբ»։
Եւ ասէ ցնոսա. Այդ ազգ ոչ իւիք ելանէ, եթէ ոչ պահօք եւ աղօթիւք:

9:28: Եւ ասէ ցնոսա. Այդ ազգ՝ ո՛չ իւիք ելանէ, եթէ ոչ պահօ՛ք եւ աղօթիւք։ զգ
28 Եւ նա նրանց ասաց. «Այդ տեսակը ուրիշ բանով չի ելնի, եթէ ոչ ծոմապահութեամբ[16] ու աղօթքով»:
[16] 16. Յունարէնը չունի ծոմապահութեամբ բառը:
28 Ըսաւ անոնց. «Այդ տեսակը կարելի չէ ուրիշ բանով մը հանել, բայց միայն աղօթքով ու ծոմապահութեամբ»։
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9:2828: И как вошел [Иисус] в дом, ученики Его спрашивали Его наедине: почему мы не могли изгнать его?
9:28  καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατ᾽ ἰδίαν ἐπηρώτων αὐτόν, ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
9:28. καὶ (And) εἰσελθόντος (of-having-had-came-into) αὐτοῦ (of-it) εἰς (into) οἶκον (to-a-house,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) κατ' (down) ἰδίαν (to-private-belonged) ἐπηρώτων (they-were-upon-entreating-unto) αὐτόν (to-it,"Ὅτι (To-which-a-one) ἡμεῖς (we) οὐκ (not) ἠδυνήθημεν (we-were-abled) ἐκβαλεῖν (to-have-had-casted-out) αὐτό; (to-it?"
9:28. et dixit illis hoc genus in nullo potest exire nisi in oratione et ieiunioAnd he said to them: This kind can go out by nothing, but by prayer and fasting.
28. And when he was come into the house, his disciples asked him privately, , We could not cast it out.
9:28. And when he had entered into the house, his disciples questioned him privately, “Why were we unable to cast him out?”
9:28. And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
And when he was come into the house, his disciples asked him privately, Why could not we cast him out:

28: И как вошел [Иисус] в дом, ученики Его спрашивали Его наедине: почему мы не могли изгнать его?
9:28  καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατ᾽ ἰδίαν ἐπηρώτων αὐτόν, ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
9:28. et dixit illis hoc genus in nullo potest exire nisi in oratione et ieiunio
And he said to them: This kind can go out by nothing, but by prayer and fasting.
9:28. And when he had entered into the house, his disciples questioned him privately, “Why were we unable to cast him out?”
9:28. And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: asked: Mar 4:10, Mar 4:34; Mat 13:10, Mat 13:36, Mat 15:15
Why: Mat 17:19, Mat 17:20
Geneva 1599
9:28 (6) And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
(6) We have need of faith, and therefore of prayer and fasting, in order to cast Satan out of that which belonged to him.
John Gill
9:28 And when he was come into the house,.... Perhaps into the man's house whose child he had healed, or into some other in these parts, for the sake both of retirement and refreshment:
his disciples asked him privately, why could not we cast him out? The nine disciples, who were particularly concerned in this matter, fearing they had lost the power of casting out devils, conferred upon them, inquired of Jesus, when he was alone, why they could not cast the demon out of the child, when they had ejected unclean spirits out of many others; See Gill on Mt 17:19.
Robert Jamieson, A. R. Fausset and David Brown
9:28 Why could not we cast him out?
9:299:29: Եւ անտի ելեալ անցանէին առ Գալիլեացւովք. եւ ո՛չ կամէր եթէ ոք գիտասցէ[753]։ [753] Ոմանք. Անցանէր առ Գալիլեացւովքն։
29 Այնտեղից ելնելով՝ նրանք անցնում էին Գալիլիայի միջով, եւ Յիսուս չէր կամենում, որ որեւէ մէկն իմանայ
29 Անկէ ելլելով Գալիլիայի մէջէն կ’անցնէին ու չէր ուզեր որ մէկը գիտնայ։
Եւ անտի ելեալ անցանէին առ Գալիլեացւովք, եւ ոչ կամէր եթէ ոք գիտասցէ:

9:29: Եւ անտի ելեալ անցանէին առ Գալիլեացւովք. եւ ո՛չ կամէր եթէ ոք գիտասցէ[753]։
[753] Ոմանք. Անցանէր առ Գալիլեացւովքն։
29 Այնտեղից ելնելով՝ նրանք անցնում էին Գալիլիայի միջով, եւ Յիսուս չէր կամենում, որ որեւէ մէկն իմանայ
29 Անկէ ելլելով Գալիլիայի մէջէն կ’անցնէին ու չէր ուզեր որ մէկը գիտնայ։
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9:2929: И сказал им: сей род не может выйти иначе, как от молитвы и поста.
9:29  καὶ εἶπεν αὐτοῖς, τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ.
9:29. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τοῦτο (The-one-this) τὸ (the-one) γένος (a-kindred) ἐν (in) οὐδενὶ (unto-not-moreover-one) δύναται (it-be-abled) ἐξελθεῖν (to-have-had-came-out) εἰ (if) μὴ (lest) ἐν (in) προσευχῇ. (unto-a-goodly-holding-toward)
9:29. et inde profecti praetergrediebantur Galilaeam nec volebat quemquam scireAnd departing from thence, they passed through Galilee: and he would not that any man should know it.
29. And he said unto them, This kind can come out by nothing, save by prayer.
9:29. And he said to them, “This kind is able to be expelled by nothing other than prayer and fasting.”
9:29. And he said unto them, This kind can come forth by nothing, but by prayer and fasting.
And he said unto them, This kind can come forth by nothing, but by prayer and fasting:

29: И сказал им: сей род не может выйти иначе, как от молитвы и поста.
9:29  καὶ εἶπεν αὐτοῖς, τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ.
9:29. et inde profecti praetergrediebantur Galilaeam nec volebat quemquam scire
And departing from thence, they passed through Galilee: and he would not that any man should know it.
9:29. And he said to them, “This kind is able to be expelled by nothing other than prayer and fasting.”
9:29. And he said unto them, This kind can come forth by nothing, but by prayer and fasting.
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Adam Clarke: Commentary on the Bible - 1831
9:29: Prayer and fasting - See on Mat 17:21 (note).
This demon may be considered as an emblem of deeply rooted vices, and inveterate habits, over which the conquest is not generally obtained, but through extraordinary humiliations.
This case is related by both Matthew and Luke, but it is greatly amplified in Mark's account, and many new circumstances related. Another proof that Mark did not abridge Matthew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: This: Mat 12:45; Luk 11:26
by prayer: Kg1 17:20-22; Kg2 4:33, Kg2 4:34; Mat 17:21; Act 9:40, Act 9:41; Co2 12:8; Eph 6:18; Jam 5:15
fasting: Dan 9:3; Act 14:23; Co1 9:27; Co2 6:5, Co2 11:27
John Gill
9:29 And he said unto them,.... Matthew, besides the following reason, assigns another, as given by our Lord, why they could not cast out the foul spirit, which was their unbelief; of which they were guilty in some sort, as well as the Jews, and the father of the child; but Mark omits it, and only relates this as the reason;
this kind can come forth by nothing, but by prayer and fasting; which they had not observed; See Gill on Mt 17:21.
Robert Jamieson, A. R. Fausset and David Brown
9:29 And he said unto them, This kind can come forth by nothing but by prayer and fasting--that is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as ALFORD hints, for their after-guidance--unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in Mt 17:20-21 is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you" (Mt 17:20). See on Mk 11:23. "Howbeit this kind goeth not out but by prayer and fasting" (Mt 17:21), that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort--either with God in prayer or with ourselves in self-denying exercises. Luke (Lk 9:43) adds, "And they were all amazed at the mighty power of God"--"at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily.
Second Explicit Announcement of His Approaching Death and Resurrection (Mk 9:30-32).
9:309:30: Քանզի ուսուցանէր զաշակերտսն իւր՝ եւ ասէր ցնոսա, թէ Որդի մարդոյ մատնելո՛ց է ՚ի ձեռս մարդկան, եւ սպանցե՛ն զնա. եւ իբրեւ սպանցի՝ յերիր աւուր յառնէ՛[754]։ [754] Ոմանք. Եւ սպանանիցեն զնա։ Ոսկան. Յերիր աւուր յարիցէ։
30 քանի որ իր աշակերտներին ուսուցանում էր եւ նրանց ասում. «Մարդու Որդին մատնուելու է մարդկանց ձեռքը, նրանք պիտի սպանեն նրան. եւ երբ նա սպանուի, երրորդ օրը յարութիւն պիտի առնի»
30 Վասն զի կը սորվեցնէր իր աշակերտներուն ու կ’ըսէր անոնց թէ՝ Որդին մարդոյ պիտի մատնուի մարդոց ձեռքը, զանիկա պիտի սպաննեն ու երբ սպաննուի՝ երրորդ օրը յարութիւն պիտի առնէ։
Քանզի ուսուցանէր զաշակերտսն իւր եւ ասէր ցնոսա թէ Որդի մարդոյ մատնելոց է ի ձեռս մարդկան, եւ սպանցեն զնա, եւ իբրեւ սպանցի, յերիր աւուր յառնէ:

9:30: Քանզի ուսուցանէր զաշակերտսն իւր՝ եւ ասէր ցնոսա, թէ Որդի մարդոյ մատնելո՛ց է ՚ի ձեռս մարդկան, եւ սպանցե՛ն զնա. եւ իբրեւ սպանցի՝ յերիր աւուր յառնէ՛[754]։
[754] Ոմանք. Եւ սպանանիցեն զնա։ Ոսկան. Յերիր աւուր յարիցէ։
30 քանի որ իր աշակերտներին ուսուցանում էր եւ նրանց ասում. «Մարդու Որդին մատնուելու է մարդկանց ձեռքը, նրանք պիտի սպանեն նրան. եւ երբ նա սպանուի, երրորդ օրը յարութիւն պիտի առնի»
30 Վասն զի կը սորվեցնէր իր աշակերտներուն ու կ’ըսէր անոնց թէ՝ Որդին մարդոյ պիտի մատնուի մարդոց ձեռքը, զանիկա պիտի սպաննեն ու երբ սպաննուի՝ երրորդ օրը յարութիւն պիտի առնէ։
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9:3030: Выйдя оттуда, проходили через Галилею; и Он не хотел, чтобы кто узнал.
9:30  κἀκεῖθεν ἐξελθόντες παρεπορεύοντο διὰ τῆς γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ·
9:30. Κἀκεῖθεν (And-thither-from) ἐξελθόντες ( having-had-came-out ) ἐπορεύοντο ( they-were-traversing-of ) διὰ (through) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"καὶ (and) οὐκ (not) ἤθελεν (it-was-determining) ἵνα (so) τις (a-one) γνοῖ: (it-may-have-acquainted)
9:30. docebat autem discipulos suos et dicebat illis quoniam Filius hominis tradetur in manus hominum et occident eum et occisus tertia die resurgetAnd he taught his disciples and said to them: The Son of man shall be betrayed into the hands of men, and they shall kill him; and after that he is killed, he shall rise again the third day.
30. And they went forth from thence, and passed through Galilee; and he would not that any man should know it.
9:30. And setting out from there, they passed through Galilee. And he intended that no one know about it.
9:30. And they departed thence, and passed through Galilee; and he would not that any man should know [it].
And they departed thence, and passed through Galilee; and he would not that any man should know:

30: Выйдя оттуда, проходили через Галилею; и Он не хотел, чтобы кто узнал.
9:30  κἀκεῖθεν ἐξελθόντες παρεπορεύοντο διὰ τῆς γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ·
9:30. docebat autem discipulos suos et dicebat illis quoniam Filius hominis tradetur in manus hominum et occident eum et occisus tertia die resurget
And he taught his disciples and said to them: The Son of man shall be betrayed into the hands of men, and they shall kill him; and after that he is killed, he shall rise again the third day.
9:30. And setting out from there, they passed through Galilee. And he intended that no one know about it.
9:30. And they departed thence, and passed through Galilee; and he would not that any man should know [it].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: (Ср. Мф XVII, 22-23). Ев. Марк замечает, что Христос и этот раз проходил Галилеею инкогнито (неузнанным), потому что Его деятельность здесь уже приближалась к концу. Чудо, которое Он совершил после преображения, было последним в Галилее. Народ должен отныне искать вразумления не у Христа, а у апостолов. Все Свое время в это путешествие Христос посвящал подготовлению учеников Своих к их будущей деятельности (учил их) и притом особенно внушал им мысль о скорой Своей насильственной смерти. Если в VIII-й гл (ст. 31-й) Христос также говорил об ожидающей Его смерти, то там Он говорил об этом как о чем-то еще имеющем совершиться, как о должном (должно), здесь же Он говорит о Своей смерти как о факте, который уже, можно сказать, готов совершиться (Сын чел. предан будет). - Они не разумели - ср. Мф XVII, 23.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part.

Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it (v. 30); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, v. 31. He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men (v. 31), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, v. 32. The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire.

II. He rebukes his disciples for magnifying themselves. When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, v. 33. He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note, 1. We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation. 2. We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned. 3. As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them. 4. Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, v. 34. Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church.

Now, (1.) They were willing to cover this fault (v. 34); they held their peace. As they would not ask (v. 32), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men's pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. "Look you," saith he; "whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest."

III. He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,

1. The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, v. 38. (1.) It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, ch. vi. 7. But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ's grace is not tied to the visible church. (2.) It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ's name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; "My lord Moses, forbid them (Num. xi. 28); restrain them, silence them, for it is a schism." Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way.

2. The rebuke he gave to them for this (v. 39); Jesus said, "Forbid him not, nor any other that does likewise." This was like the check Moses gave to Joshua; Enviest thou for my sake? Note, That which is good, and doeth good, must not be prohibited, though there be some defect or irregularity in the manner of doing it. Casting out devils, and so destroying Satan's kingdom, doing this in Christ's name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us. If Christ be preached, Paul therein doth, and will rejoice, though he be eclipsed by it, Phil. i. 18. Two reasons Christ gives why such should not be forbidden. (1.) Because we cannot suppose that any man who makes use of Christ's name in working miracles, should blaspheme his name, as the scribes and Pharisees did. There were those indeed that did in Christ's name cast out devils, and yet in other respects were workers of iniquity; but they did not speak evil of Christ. (2.) Because those that differed in communion, while they agreed to fight against Satan under the banner of Christ, ought to look upon one another as on the same side, notwithstanding that difference. He that is not against us is on our part. As to the great controversy between Christ an Beelzebub, he had said, He that is not with me is against me, Matt. xii. 30. He that will not own Christ, owns Satan. But as to those that own Christ, though not in the same circumstances, that follow him, though not with us, we must reckon that though these differ from us, they are not against us, and therefore are on our part, and we must not be any hindrance to their usefulness.
Adam Clarke: Commentary on the Bible - 1831
9:30: They - passed through Galilee - See on Mat 17:22-27 (note).
Albert Barnes: Notes on the Bible - 1834
9:30: See the notes at Mat 17:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: through: Mat 27:22, Mat 27:23
he: Mar 6:31, Mar 6:32
Geneva 1599
9:30 And they departed thence, and (i) passed through Galilee; and he would not that any man should know [it].
(i) He and his disciples together.
John Gill
9:30 And they departed thence,.... From the coasts of Caesarea Philippi, from that part of the country where the mountain was, on which Christ was transfigured, and at the foot of which the above miracle was wrought. This is to be understood of Christ and his twelve disciples, though the Syriac, Arabic, and Ethiopic versions read in the singular number, "he went out"; not alone, but with his disciples, as the following account shows:
and passed through Galilee; in order to go to the coasts of Judea, and so to Jerusalem, where he was shortly to suffer: and therefore that his journey might not be retarded, and he be hindered by the conversation of the people in Galilee, and their importunity to stay with them, and teach, and work miracles among them, he passed through the country, in as private a manner as could be:
and he would not that any man should know it; partly for the reason just mentioned, and partly that he might have the opportunity of conversing alone with his disciples, and of reminding, and informing them, of some important things, which it was necessary they should be acquainted with, and observe.
John Wesley
9:30 They passed through Galilee - Though not through the cities, but by them, in the most private ways. He was not willing that any should know it: for he taught his disciples - He wanted to be alone with them some time, in order to instruct them fully concerning his sufferings. The Son of man is delivered - It is as sure as if it were done already. Mt 17:22; Lk 9:44.
Robert Jamieson, A. R. Fausset and David Brown
9:30 And they departed thence, and passed--were passing along.
through Galilee; and he would not that any man should know it--By comparing Mt 17:22-23 and Lk 9:43-44 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.
9:319:31: Եւ նոքա ո՛չ գիտէին զբանն, եւ երկնչէի՛ն հարցանել ցնա[755]։[755] Ոմանք. Հարցանել զնա։
31 Բայց նրանք չէին հասկանում այդ խօսքը եւ վախենում էին նրան հարցնել:
31 Անոնք չէին հասկնար այն խօսքին իմաստը ու կը վախնային իրեն հարցնելու։
Եւ նոքա ոչ գիտէին զբանն, եւ երկնչէին հարցանել ցնա:

9:31: Եւ նոքա ո՛չ գիտէին զբանն, եւ երկնչէի՛ն հարցանել ցնա[755]։
[755] Ոմանք. Հարցանել զնա։
31 Բայց նրանք չէին հասկանում այդ խօսքը եւ վախենում էին նրան հարցնել:
31 Անոնք չէին հասկնար այն խօսքին իմաստը ու կը վախնային իրեն հարցնելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:3131: Ибо учил Своих учеников и говорил им, что Сын Человеческий предан будет в руки человеческие и убьют Его, и, по убиении, в третий день воскреснет.
9:31  ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται.
9:31. ἐδίδασκεν (It-was-teaching) γὰρ (moreover) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) καὶ (and) ἔλεγεν (it-was-forthing) [αὐτοῖς] "[unto-them]"ὅτι (to-which-a-one,"Ὁ (The-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδίδοται (it-be-given-beside) εἰς (into) χεῖρας (to-hands) ἀνθρώπων, (of-mankinds,"καὶ (and) ἀποκτενοῦσιν (they-shall-kill-off) αὐτόν, (to-it,"καὶ (and) ἀποκτανθεὶς (having-been-slayed-off) μετὰ (with) τρεῖς ( to-three ) ἡμέρας (to-days) ἀναστήσεται . ( it-shall-stand-up )
9:31. at illi ignorabant verbum et timebant eum interrogareBut they understood not the word: and they were afraid to ask him.
31. For he taught his disciples, and said unto them, The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again.
9:31. Then he taught his disciples, and he said to them, “For the Son of man shall be delivered into the hands of men, and they will kill him, and having been killed, on the third day he will rise again.”
9:31. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day:

31: Ибо учил Своих учеников и говорил им, что Сын Человеческий предан будет в руки человеческие и убьют Его, и, по убиении, в третий день воскреснет.
9:31  ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται.
9:31. at illi ignorabant verbum et timebant eum interrogare
But they understood not the word: and they were afraid to ask him.
9:31. Then he taught his disciples, and he said to them, “For the Son of man shall be delivered into the hands of men, and they will kill him, and having been killed, on the third day he will rise again.”
9:31. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:31
Is delivered - Is given to men to make an atonement by his sufferings and death, and will in due time be taken and killed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: The Son: Mar 9:12, Mar 8:31; Mat 16:21, Mat 20:18, Mat 20:19, Mat 20:28, Mat 21:38, Mat 21:39, Mat 26:2; Luk 9:44, Luk 18:31-33; Luk 24:26, Luk 24:44-46; Joh 2:19, Joh 3:14, Joh 10:18; Act 2:23, Act 2:24, Act 4:27, Act 4:28; Ti2 2:12
Geneva 1599
9:31 (7) For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
(7) Christ forewarns us with great diligence so that we should not be discouraged with sudden calamities; but man's slowness to understand is great.
John Gill
9:31 For he taught his disciples, and said unto them,.... What he had some little time before suggested to them; see Mk 8:31.
The son of man is delivered into the hands of men: in one of Beza's copies it is read, "sinful men", as in Lk 24:7 and so the Persic version reads here, and adds rebellious. This is represented as if it was already done, because it was determined and agreed upon, that it should be; and because, in a very little time, the son of man would be delivered into the hands of wicked men, according to the will of God, with his own consent, by the means of Judas, the Jews, and Pilate:
and they shall kill him; put him to death, in a violent manner, contrary to all law and justice:
and after that he is killed; this is omitted in the Arabic version, and in the Persic version in the room of it it is read, "and shall put him into a sepulchre"; that being what followed next upon his death:
and he shall rise the third day. This Christ always takes care to mention, for the comfort of his disciples, when he tells them of his death.
Robert Jamieson, A. R. Fausset and David Brown
9:31 For he taught his disciples, and said unto them--"Let these sayings sink down into your ears" (Lk 9:44); not what had been passing between them as to His grandeur, but what He was now to utter.
The Son of man is delivered--The use of the present tense expresses how near at hand He would have them to consider it. As BENGEL says, steps were already in course of being taken to bring it about.
into the hands of men--This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.
and they shall kill him--that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."
and after he is killed, he shall rise the third day.
9:329:32: Ե՛կն ՚ի Կափառնաում. եւ իբրեւ եմուտ ՚ի տուն, հարցանէ՛ր զնոսա. Զի՞նչ վիճէիք զճանապարհայն ընդ միմեանս։
32 Եկաւ Կափառնայում եւ, երբ տուն մտաւ, աշակերտներին հարցրեց. «Ճանապարհին իրար հետ ինչի՞ մասին էիք վիճում»
32 Եկաւ Կափառնայում ու երբ տուն մտաւ՝ հարցուց անոնց. «Ի՞նչ վիճաբանութիւն կ’ընէիք ճամբան իրարու հետ»։
Եկն ի Կափառնայում, եւ իբրեւ եմուտ ի տուն, հարցանէր զնոսա. Զի՞նչ վիճէիք զճանապարհայն ընդ միմեանս:

9:32: Ե՛կն ՚ի Կափառնաում. եւ իբրեւ եմուտ ՚ի տուն, հարցանէ՛ր զնոսա. Զի՞նչ վիճէիք զճանապարհայն ընդ միմեանս։
32 Եկաւ Կափառնայում եւ, երբ տուն մտաւ, աշակերտներին հարցրեց. «Ճանապարհին իրար հետ ինչի՞ մասին էիք վիճում»
32 Եկաւ Կափառնայում ու երբ տուն մտաւ՝ հարցուց անոնց. «Ի՞նչ վիճաբանութիւն կ’ընէիք ճամբան իրարու հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3232: Но они не разумели сих слов, а спросить Его боялись.
9:32  οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.
9:32. οἱ (The-ones) δὲ (moreover) ἠγνόουν (they-were-un-considering-unto) τὸ (to-the-one) ῥῆμα, (to-an-uttering-to) καὶ (and) ἐφοβοῦντο ( they-were-feareeing-unto ) αὐτὸν (to-it) ἐπερωτῆσαι. (to-have-upon-entreated-unto)
9:32. et venerunt Capharnaum qui cum domi esset interrogabat eos quid in via tractabatisAnd they came to Capharnaum. And when they were in the house, he asked them: What did you treat of in the way?
32. But they understood not the saying, and were afraid to ask him.
9:32. But they did not understand the word. And they were afraid to question him.
9:32. But they understood not that saying, and were afraid to ask him.
But they understood not that saying, and were afraid to ask him:

32: Но они не разумели сих слов, а спросить Его боялись.
9:32  οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.
9:32. et venerunt Capharnaum qui cum domi esset interrogabat eos quid in via tractabatis
And they came to Capharnaum. And when they were in the house, he asked them: What did you treat of in the way?
9:32. But they did not understand the word. And they were afraid to question him.
9:32. But they understood not that saying, and were afraid to ask him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:32: But they understood not - This whole verse is wanting in two MSS., in the first edition of Erasmus, and in that of Aldus. Mill approves of the omission. It does not appear likely, from Matthew's account, that three of the disciples, Peter, James, and John, could be ignorant of the reasons of Christ's death and resurrection, after the transfiguration; on the contrary, from the circumstances there related, it is very probable that from that time they must have had at least a general understanding of this important subject; but the other nine might have been ignorant of this matter, who were not present at the transfiguration; probably it is of these that the evangelist speaks here. See the observations on the transfiguration, Mat 17:9 (note), etc., and Mat 18:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: they: Mar 9:10; Luk 2:50, Luk 9:45, Luk 18:34, Luk 24:45
were: Mar 7:18, Mar 8:17, Mar 8:18, Mar 8:33, Mar 16:14; Joh 4:27, Joh 16:19
John Gill
9:32 But they understood not that saying,.... Meaning either the whole of what he had said, concerning his delivery, death, and resurrection: and which then must be interpreted with some limitation; for they must understand the sense of his words, which were clear and express; especially concerning his death, which affected their minds with trouble and grief; for Matthew says, "they were exceeding sorry upon it"; see Gill on Mt 17:23; but they could not understand how it could be, and upon what account, and for what end, so holy and good, and innocent a man as he was, could be put to death; nor how this could consist with his character, as the Son of God, the Messiah, and king of Israel; and with the notions they had of the Messiah's abiding for ever, and setting up a temporal kingdom on earth: or this may regard only his resurrection from the dead; which whether it was to be taken in a literal or mystical sense, they could not tell:
and were afraid to ask him; lest they should be upbraided with their ignorance and stupidity, as they had been lately rebuked by him for their unbelief, and the neglect of their duty; and as Peter had been severely reprimanded for expostulating with him about the selfsame things, delivered by him to them, not before.
John Wesley
9:32 They understood not the word - They did not understand how to reconcile the death of our Saviour (nor consequently his resurrection, which supposed his death) with their notions of his temporal kingdom.
Robert Jamieson, A. R. Fausset and David Brown
9:32 But they understood not that saying--"and it was hid from them, [so] that they preceived it not" (Lk 9:45).
and were afraid to ask him--Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" (Mt 17:23). While the other Evangelists, as WEBSTER and WILKINSON remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow.
9:339:33: Եւ նոքա լո՛ւռ լինէին. քանզի ընդ միմեանս վիճէին ՚ի ճանապարհին թէ՝ ո՞վ մե՛ծ իցէ։
33 Եւ նրանք լուռ էին մնում, որովհետեւ ճանապարհին իրար հետ վիճում էին, թէ ո՛վ է մեծը
33 Անոնք լուռ կեցան, վասն զի ճամբուն մէջ իրարու հետ վիճաբանութիւն կ’ընէին թէ՝ ո՞վ մեծ է։
Եւ նոքա լուռ լինէին, քանզի ընդ միմեանս վիճէին ի ճանապարհին թէ ո՛վ մեծ իցէ:

9:33: Եւ նոքա լո՛ւռ լինէին. քանզի ընդ միմեանս վիճէին ՚ի ճանապարհին թէ՝ ո՞վ մե՛ծ իցէ։
33 Եւ նրանք լուռ էին մնում, որովհետեւ ճանապարհին իրար հետ վիճում էին, թէ ո՛վ է մեծը
33 Անոնք լուռ կեցան, վասն զի ճամբուն մէջ իրարու հետ վիճաբանութիւն կ’ընէին թէ՝ ո՞վ մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
9:3333: Пришел в Капернаум; и когда был в доме, спросил их: о чем дорогою вы рассуждали между собою?
9:33  καὶ ἦλθον εἰς καφαρναούμ. καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς, τί ἐν τῇ ὁδῶ διελογίζεσθε;
9:33. Καὶ (And) ἦλθον (they-had-came) εἰς (into) Καφαρναούμ. (to-a-Kafarnaoum) Καὶ (And) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) γενόμενος ( having-had-became ) ἐπηρώτα (it-was-upon-entreating-unto) αὐτούς (to-them,"Τί (To-what-one) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) διελογίζεσθε ; ( ye-were-fortheeing-through-to ?"
9:33. at illi tacebant siquidem inter se in via disputaverant quis esset illorum maiorBut they held their peace, for in the way they had disputed among themselves, which of them should be the greatest.
33. And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning in the way?
9:33. And they went to Capernaum. And when they were in the house, he questioned them, “What did you discuss on the way?”
9:33. And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?
And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way:

33: Пришел в Капернаум; и когда был в доме, спросил их: о чем дорогою вы рассуждали между собою?
9:33  καὶ ἦλθον εἰς καφαρναούμ. καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς, τί ἐν τῇ ὁδῶ διελογίζεσθε;
9:33. at illi tacebant siquidem inter se in via disputaverant quis esset illorum maior
But they held their peace, for in the way they had disputed among themselves, which of them should be the greatest.
9:33. And they went to Capernaum. And when they were in the house, he questioned them, “What did you discuss on the way?”
9:33. And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-37: (Ср. Мф XVIII, 1-5). Ев. Марк замечает, что эту беседу с учениками Христос держал в Капернауме. По всей вероятности, евангелист, упомянувший о Капернауме только в истории открытия деятельности Христа в Галилее (I, 21; II, 1), упоминает теперь об этом городе для того, чтобы намекнуть на то, что галилейская деятельность Христа пришла к концу. Господь, по представлению ев. Марка, хочет сделать последнюю честь дому Симона, где Он до сих пор всегда находил радушный прием. - Спросил их. Таким образом отсюда видно, что вопрос учеников, о каком сообщает ев. Матфей (XVIII, 1), был предварен вопросом, с каким обратился к ним Христос. Из Ев. Марка видно, что ученики рассуждали друг с другом о том, кто из них выше. Молчание их свидетельствует о том, что они устыдились, понявши, что их разговор, какой они вели между собою, все-таки известен Христу. Молчаливо они, так сказать, исповедали пред Ним свой грех. - Ст. 35. - ср. Мф ХХ, 26. - Обняв его. По более удостоверенному переводу: "взял его на руки". - Между стихами 36: и 37-м замечается некоторая несвязанность. Именно, в 37-м стихе речь идет, очевидно, о детях в переносном смысле, - то есть о христианах, которые, по смирению своему, похожи на детей и вообще занимают в Церкви невидные места. А в 36-м ст. речь идет об обыкновенном ребенке. Вероятно, евангелист здесь сокращает речь Христа, Который, несомненно, объяснил апостолам, что под ребенком Он разумеет людей смиренных. Так только и можно объяснить появление выражения: одно из таких детей (ст. 37).
Adam Clarke: Commentary on the Bible - 1831
9:33: And being in the house - That is, Peter's house, where he ordinarily lodged. This has been often observed before.
Albert Barnes: Notes on the Bible - 1834
9:33: See the notes at Mat 18:1-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: he came: Mat 17:24
What: Mar 2:8; Psa 139:1-4; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
Geneva 1599
9:33 (8) And he came to Capernaum: and being in the (k) house he asked them, What was it that ye disputed among yourselves by the way?
(8) Only humility exalts.
(k) Where he was accustomed to make his home.
John Gill
9:33 And he came to Capernaum,.... Where he met with the collectors of the tribute money, and paid it to them, as related by Matthew, Mt 17:24, though Mark takes no notice of it. The Vulgate Latin and the Syriac versions, read in the plural number, "they came"; Christ and his twelve apostles; and which is the sense of the words, read in the singular number; for Christ came not alone, but with his disciples:
and being in the house; of Simon and Andrew, very likely where he used to be when at Capernaum:
he asked them, what was it that ye disputed among yourselves by the way? Whilst in their journey from Caesarea Philippi, to Galilee; or as they travelled through the parts of Galilee to Capernaum. This question Christ put, not as ignorant of what had passed among them, but in order to have the case laid before him; that he might reprove them for their pride and ambition, and have an opportunity of teaching them humility, and of informing them of the nature of his kingdom, and subjects; concerning which, they had entertained very wrong notions. The phrase "among yourselves", is omitted in the Vulgate Latin and Arabic versions, but stands in the Syriac, Persic, and Ethiopic.
John Wesley
9:33 Lk 9:46.
Robert Jamieson, A. R. Fausset and David Brown
9:33 STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mt 18:1-9; Lk 9:46-50). (Mark 9:33-50)
What was it that ye disputed among yourselves by the way?--From this we gather that after the ,painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!
9:349:34: Եւ իբրեւ նստաւ՝ կոչեա՛ց զերկոտասանսն, եւ ասէ ցնոսա. Եթէ ոք կամի առաջին լինել՝ եղիցի ամենեցուն կրտսե՛ր՝ եւ ամենեցուն պաշտօնեա՛յ։
34 Եւ երբ նստեց, կանչեց Տասներկուսին ու նրանց ասաց. «Եթէ մէկն ուզում է առաջին լինել, բոլորից վերջինը եւ բոլորի սպասաւորը պիտի լինի»
34 Երբ նստաւ, կանչեց տասներկուքը ու ըսաւ անոնց. «Եթէ մէկը կ’ուզէ առաջին ըլլալ, ամենէն յետինը պէտք է ըլլայ եւ ամենուն սպասաւորը»։
Եւ իբրեւ նստաւ, կոչեաց զերկոտասանսն եւ ասէ ցնոսա. Եթէ ոք կամի առաջին լինել, եղիցի ամենեցուն կրտսեր եւ ամենեցուն պաշտօնեայ:

9:34: Եւ իբրեւ նստաւ՝ կոչեա՛ց զերկոտասանսն, եւ ասէ ցնոսա. Եթէ ոք կամի առաջին լինել՝ եղիցի ամենեցուն կրտսե՛ր՝ եւ ամենեցուն պաշտօնեա՛յ։
34 Եւ երբ նստեց, կանչեց Տասներկուսին ու նրանց ասաց. «Եթէ մէկն ուզում է առաջին լինել, բոլորից վերջինը եւ բոլորի սպասաւորը պիտի լինի»
34 Երբ նստաւ, կանչեց տասներկուքը ու ըսաւ անոնց. «Եթէ մէկը կ’ուզէ առաջին ըլլալ, ամենէն յետինը պէտք է ըլլայ եւ ամենուն սպասաւորը»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3434: Они молчали; потому что дорогою рассуждали между собою, кто больше.
9:34  οἱ δὲ ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῶ τίς μείζων.
9:34. οἱ (The-ones) δὲ (moreover) ἐσιώπων, (they-were-muting-unto) πρὸς (toward) ἀλλήλους ( to-one-to-other ) γὰρ (therefore) διελέχθησαν (they-were-forthed-through) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) τίς (what-one) μείζων. (greater)
9:34. et residens vocavit duodecim et ait illis si quis vult primus esse erit omnium novissimus et omnium ministerAnd sitting down, he called the twelve and saith to them: If any man desire to be first, he shall be the last of all and be minister of all.
34. But they held their peace: for they had disputed one with another in the way, who the greatest.
9:34. But they were silent. For indeed, on the way, they had disputed among themselves as to which of them was greater.
9:34. But they held their peace: for by the way they had disputed among themselves, who [should be] the greatest.
But they held their peace: for by the way they had disputed among themselves, who [should be] the greatest:

34: Они молчали; потому что дорогою рассуждали между собою, кто больше.
9:34  οἱ δὲ ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῶ τίς μείζων.
9:34. et residens vocavit duodecim et ait illis si quis vult primus esse erit omnium novissimus et omnium minister
And sitting down, he called the twelve and saith to them: If any man desire to be first, he shall be the last of all and be minister of all.
9:34. But they were silent. For indeed, on the way, they had disputed among themselves as to which of them was greater.
9:34. But they held their peace: for by the way they had disputed among themselves, who [should be] the greatest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:34: Who should be the greatest - See on Mat 18:1-5 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: they had: Mat 18:1-5, Mat 20:21-24; Luk 9:46-48, Luk 22:24-30; Rom 12:10; Phi 2:3-7; Pe1 5:3; Jo3 1:9
John Gill
9:34 But they held their peace,.... Fearing a reprimand, for their vanity and affectation of worldly grandeur:
for by the way they had disputed among themselves, who should be the greatest; that is, who should be advanced to the highest post, and have the greatest place of authority, honour, and dignity, in the temporal kingdom of the Messiah, they expected would be in a little time set up; for notwithstanding what Christ had said to them, concerning his being given up to the power of men, and concerning his death and resurrection, they still retained their former principle, to which they knew not how to reconcile his dying; and therefore chose rather to leave his meaning in suspense, and remain ignorant about it, than quit so darling a notion: and doubtless this dispute was occasioned by what Christ had said to them; who afterwards, getting by themselves, talked about it, which led on to a warm contest, about precedence in his kingdom.
John Wesley
9:34 Who should be greatest - Prime minister in his kingdom.
Robert Jamieson, A. R. Fausset and David Brown
9:34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest--From Mt 18:1 we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" (Lk 9:47); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom (Mt 16:19-28), the transfiguration of their Master, and especially the preference given to three of them at that scene.
9:359:35: Եւ առեալ մանուկ մի կացոյց ՚ի մէջ նոցա. եւ ընկալեալ զնա ՚ի գիրկս իւր, ասէ ցնոսա[756]. [756] Ոմանք. ՚Ի գիրկս իւր, ասէր ցնոսա։
35 Եւ մի մանուկ վերցնելով՝ կանգնեցրեց նրանց մէջ եւ նրան իր գիրկն առնելով՝ նրանց ասաց
35 Ու տղայ մը առաւ կայնեցուց անոնց մէջ. ապա իր գիրկը առնելով զանիկա՝ ըսաւ անոնց.
Եւ առեալ մանուկ մի կացոյց ի մէջ նոցա. եւ ընկալեալ զնա ի գիրկս իւր` ասէ ցնոսա:

9:35: Եւ առեալ մանուկ մի կացոյց ՚ի մէջ նոցա. եւ ընկալեալ զնա ՚ի գիրկս իւր, ասէ ցնոսա[756].
[756] Ոմանք. ՚Ի գիրկս իւր, ասէր ցնոսա։
35 Եւ մի մանուկ վերցնելով՝ կանգնեցրեց նրանց մէջ եւ նրան իր գիրկն առնելով՝ նրանց ասաց
35 Ու տղայ մը առաւ կայնեցուց անոնց մէջ. ապա իր գիրկը առնելով զանիկա՝ ըսաւ անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
9:3535: И, сев, призвал двенадцать и сказал им: кто хочет быть первым, будь из всех последним и всем слугою.
9:35  καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς, εἴ τις θέλει πρῶτος εἶναι ἔσται πάντων ἔσχατος καὶ πάντων διάκονος.
9:35. καὶ (And) καθίσας (having-sat-down-to) ἐφώνησεν (it-sounded-unto) τοὺς (to-the-ones) δώδεκα (to-two-ten) καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Εἴ (If) τις (a-one) θέλει (it-determineth) πρῶτος (most-before) εἶναι (to-be) ἔσται ( it-shall-be ) πάντων ( of-all ) ἔσχατος (most-bordered) καὶ (and) πάντων ( of-all ) διάκονος. (a-raiser-through)
9:35. et accipiens puerum statuit eum in medio eorum quem cum conplexus esset ait illisAnd taking a child, he set him in the midst of them. Whom when he had embraced, he saith to them:
35. And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and minister of all.
9:35. And sitting down, he called the twelve, and he said to them, “If anyone wants to be first, he shall be the last of all and the minister of all.”
9:35. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, [the same] shall be last of all, and servant of all.
And he sat down, and called the twelve, and saith unto them, If any man desire to be first, [the same] shall be last of all, and servant of all:

35: И, сев, призвал двенадцать и сказал им: кто хочет быть первым, будь из всех последним и всем слугою.
9:35  καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς, εἴ τις θέλει πρῶτος εἶναι ἔσται πάντων ἔσχατος καὶ πάντων διάκονος.
9:35. et accipiens puerum statuit eum in medio eorum quem cum conplexus esset ait illis
And taking a child, he set him in the midst of them. Whom when he had embraced, he saith to them:
9:35. And sitting down, he called the twelve, and he said to them, “If anyone wants to be first, he shall be the last of all and the minister of all.”
9:35. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, [the same] shall be last of all, and servant of all.
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
9:35: If: Mar 10:42-45; Pro 13:10; Jer 45:5; Mat 20:25-28; Luk 14:10, Luk 14:11, Luk 18:14; Jam 4:6
John Gill
9:35 And he sat down,.... As their master, as one having authority; and in order to examine into this matter, and pass judgment upon it:
and called the twelve; all the disciples, who though they might not be all engaged in this dispute, nor equally criminal, yet were all, possessed of the same notion; and therefore Christ calls them all unto him, what he had to say, being pertinent unto them all:
and saith unto them, if any man desire to be first; to have the pre-eminence, and be in the chief place in the kingdom of the Messiah,
the same shall be last of all, and servant of all: his pride and vanity shall be checked; his ambitious views shall be frustrated; instead of being first, he shall be last; and instead of having superior reverence and respect, he shall be debased, and treated with neglect and contempt; and instead of being the master over others, shall be the servant of all. Some copies read, "let him be"; and so the Persic version, "let him be last, and minister to every one"; and the Ethiopic thus, "let him subject himself to all, and be servant to all"; for the only way to preferment in Christ's kingdom, or in the Gospel dispensation, is humility and meekness, and performing the lowest services to all, with diligence and cheerfulness.
John Wesley
9:35 Let him be the least of all - Let him abase himself the most.
Robert Jamieson, A. R. Fausset and David Brown
9:35 If any man desire to be first, the same shall be last of all, and servant of all--that is, "let him be" such: he must be prepared to take the last and lowest place. See on Mk 10:42-45.
9:369:36: Որ միանգամ յայսպիսի մանկտւոյ ընկալցի յանուն իմ, զի՛ս ընդունի. եւ որ զիս ընդունի, ո՛չ զիս ընդունի՝ այլ զայն որ առաքեացն զիս[757]։ [757] Ոմանք. Եւ որ զիսն ընդունիցի։
36 «Ով այսպիսի մանուկներից մէկին ընդունում է իմ անունով, ինձ է ընդունում, եւ ով ինձ է ընդունում, ոչ թէ ինձ է ընդունում, այլ նրան, ով ինձ ուղարկեց»:
36 «Ով որ այսպիսի տղոցմէ մէկը ընդունի իմ անունովս, զիս կ’ընդունի եւ ով որ զիս ընդունի, ոչ թէ զիս կ’ընդունի, հապա զիս ղրկողը»։
Որ միանգամ յայսպիսի մանկտւոյ ընկալցի յանուն իմ, զիս ընդունի. եւ որ զիսն ընդունիցի, ոչ զիս ընդունի, այլ` զայն որ առաքեացն զիս:

9:36: Որ միանգամ յայսպիսի մանկտւոյ ընկալցի յանուն իմ, զի՛ս ընդունի. եւ որ զիս ընդունի, ո՛չ զիս ընդունի՝ այլ զայն որ առաքեացն զիս[757]։
[757] Ոմանք. Եւ որ զիսն ընդունիցի։
36 «Ով այսպիսի մանուկներից մէկին ընդունում է իմ անունով, ինձ է ընդունում, եւ ով ինձ է ընդունում, ոչ թէ ինձ է ընդունում, այլ նրան, ով ինձ ուղարկեց»:
36 «Ով որ այսպիսի տղոցմէ մէկը ընդունի իմ անունովս, զիս կ’ընդունի եւ ով որ զիս ընդունի, ոչ թէ զիս կ’ընդունի, հապա զիս ղրկողը»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3636: И, взяв дитя, поставил его посреди них и, обняв его, сказал им:
9:36  καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς,
9:36. καὶ (And) λαβὼν (having-had-taken) παιδίον (to-a-childlet) ἔστησεν (it-stood) αὐτὸ (to-it) ἐν (in) μέσῳ (unto-middle) αὐτῶν (of-them) καὶ (and) ἐναγκαλισάμενος ( having-armed-in-to ) αὐτὸ (to-it) εἶπεν (it-had-said) αὐτοῖς (unto-them,"
9:36. quisquis unum ex huiusmodi pueris receperit in nomine meo me recipit et quicumque me susceperit non me suscipit sed eum qui me misitWhosoever shall receive one such child as this in my name receiveth me. And whosoever shall receive me receiveth not me but him that sent me.
36. And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them,
9:36. And taking a child, he set him in their midst. And when he had embraced him, he said to them:
9:36. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,
And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them:

36: И, взяв дитя, поставил его посреди них и, обняв его, сказал им:
9:36  καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς,
9:36. quisquis unum ex huiusmodi pueris receperit in nomine meo me recipit et quicumque me susceperit non me suscipit sed eum qui me misit
Whosoever shall receive one such child as this in my name receiveth me. And whosoever shall receive me receiveth not me but him that sent me.
9:36. And taking a child, he set him in their midst. And when he had embraced him, he said to them:
9:36. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,
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
9:36: Mar 10:16; Mat 18:2, Mat 19:14, Mat 19:15
John Gill
9:36 And he took a child,.... Which was in the house, and which he called unto him, and set by him, as the other evangelists observe:
and set him in the midst of them; his disciples, that all might see and learn from this instance;
and when he had taken him in his arms; and embraced him, to show his great regard to humility, and humble persons:
he said unto them; the following words.
John Wesley
9:36 Mt 18:2; Lk 9:47.
Robert Jamieson, A. R. Fausset and David Brown
9:36 And he took a child--"a little child" (Mt 18:2); but the word is the same in both places, as also in Lk 9:47.
and set him in the midst of them: and when he had taken him in his arms--This beautiful trait is mentioned by out Evangelist alone.
he said unto them--Here we must go to Matthew (Mt 18:3-4) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven: " that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" (Lk 9:48).
9:379:37: Պատասխանի ետ նմա Յովհա՛ննէս եւ ասէ. Վա՛րդապետ՝ տեսա՛ք զոմն զի յանուն քո դեւ՛ս հանէր՝ եւ զմե՛ր կնի ո՛չ շրջէր, եւ արգելա՛ք զնա։
37 Յովհաննէսը պատասխանեց եւ ասաց. «Վարդապե՛տ, տեսանք մէկին, որը քո անունով դեւեր էր հանում, բայց մեզ հետ չէր շրջում, եւ արգելեցինք նրան»
37 Յովհաննէս Յիսուսին ըսաւ. «Վա՛րդապետ, մէկը տեսանք որ քու անունովդ դեւեր կը հանէր, բայց մեր ետեւէն չի պտըտիր։ Զանիկա արգիլեցինք՝ մեր ետեւէն չպտըտելուն համար։
Պատասխանի ետ նմա Յովհաննէս եւ ասէ. Վարդապետ, տեսաք զոմն զի յանուն քո դեւս հանէր եւ զմեր կնի ոչ շրջէր, եւ արգելաք զնա:

9:37: Պատասխանի ետ նմա Յովհա՛ննէս եւ ասէ. Վա՛րդապետ՝ տեսա՛ք զոմն զի յանուն քո դեւ՛ս հանէր՝ եւ զմե՛ր կնի ո՛չ շրջէր, եւ արգելա՛ք զնա։
37 Յովհաննէսը պատասխանեց եւ ասաց. «Վարդապե՛տ, տեսանք մէկին, որը քո անունով դեւեր էր հանում, բայց մեզ հետ չէր շրջում, եւ արգելեցինք նրան»
37 Յովհաննէս Յիսուսին ըսաւ. «Վա՛րդապետ, մէկը տեսանք որ քու անունովդ դեւեր կը հանէր, բայց մեր ետեւէն չի պտըտիր։ Զանիկա արգիլեցինք՝ մեր ետեւէն չպտըտելուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:3737: кто примет одно из таких детей во имя Мое, тот принимает Меня; а кто Меня примет, тот не Меня принимает, но Пославшего Меня.
9:37  ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῶ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.
9:37. Ὃς (Which) ἂν (ever) [ἓν] "[to-one]"τῶν (of-the-ones) τοιούτων (of-the-ones-unto-the-ones-these) παιδίων (of-childlets) δέξηται ( it-might-have-received ) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου, (of-me,"ἐμὲ (to-ME) δέχεται : ( it-receiveth ) καὶ (and) ὃς (which) ἂν (ever) ἐμὲ (to-ME) δέχηται , ( it-might-receive ,"οὐκ (not) ἐμὲ (to-ME) δέχεται ( it-receiveth ,"ἀλλὰ (other) τὸν (to-the-one) ἀποστείλαντά (to-having-set-off) με. (to-me)
9:37. respondit illi Iohannes dicens magister vidimus quendam in nomine tuo eicientem daemonia qui non sequitur nos et prohibuimus eumJohn answered him, saying: Master, we saw one casting out devils in thy name, who followeth not us: and we forbade him.
37. Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.
9:37. “Whoever receives one such child in my name, receives me. And whoever receives me, receives not me, but him who sent me.”
9:37. Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.
Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me:

37: кто примет одно из таких детей во имя Мое, тот принимает Меня; а кто Меня примет, тот не Меня принимает, но Пославшего Меня.
9:37  ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῶ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.
9:37. respondit illi Iohannes dicens magister vidimus quendam in nomine tuo eicientem daemonia qui non sequitur nos et prohibuimus eum
John answered him, saying: Master, we saw one casting out devils in thy name, who followeth not us: and we forbade him.
9:37. “Whoever receives one such child in my name, receives me. And whoever receives me, receives not me, but him who sent me.”
9:37. Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:37: receive one: Mat 10:40-42, Mat 18:3-5, Mat 18:10, Mat 25:40; Luk 9:48
receive me: Luk 10:16; Joh 5:23, Joh 10:30, Joh 12:44, Joh 12:45, Joh 14:21-23; Th1 4:8
Geneva 1599
9:37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not (l) me, but him that sent me.
(l) He not only receives me, but also him that sent me.
John Gill
9:37 Whosoever shall receive one of such children,.... That is, any believer, who is like to such a child for humility, meekness, and lowliness of mind; and so the Syriac version renders it, , "one like to this child": and so the Arabic and Persic versions; for it cannot be thought that Christ's meaning is, that whoever takes up any little child, embraces, and takes notice of it, as he did, does what is after related; but that whoever shows respect, and performs the least office of love and kindness to the meanest believer, comparable to a little child, for the above excellent qualities, and he does this, says Christ,
in my name; on account that he belongs to Christ, is one of his, bears his image, partakes of his grace, is loved by him, and shall be glorified with, him: such is Christ's great regard to his humble followers, that he takes it all one as if done to himself:
he receiveth me; this humble believer, being a member of his, and like unto him, and respected by him;
and whosoever shall receive me; Christ, in any of his members:
receiveth not me; that is, not him only; for he does receive him, otherwise there would be a contradiction in the words; but his meaning is, that he does not hereby receive him, by receiving one of his, nor him so much, as his Father:
but him that sent me; for as showing respect to one of Christ's members, is showing respect to him; so showing respect to Christ, is showing respect to his Father, from whence he came, by whom he was sent, in whose name he acted, and whose work and service he was concerned in.
John Wesley
9:37 One such little child - Either in years or in heart.
Robert Jamieson, A. R. Fausset and David Brown
9:37 Whosoever shall receive one of such children--so manifesting the spirit unconsciously displayed by this child.
in my name--from love to Me.
receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me--(See on Mt 10:40).
Incidental Rebuke of John for Exclusiveness (Mk 9:38-41).
9:389:38: Եւ նա ասէ. Մի՛ արգելուք զնա. զի ո՛չ ոք է որ առնէ զօրութիւնս յանուն իմ, եւ կարիցէ հայհոյել զիս։
38 Եւ նա ասաց. «Արգելք մի՛ եղէք նրան, որովհետեւ չկայ մէկը, որ իմ անունով զօրաւոր գործեր անի ու կարողանայ ինձ հայհոյել
38 Յիսուս ըսաւ. «Մի՛ արգիլէք զանիկա, վասն զի մէկը չկայ, որ իմ անունովս հրաշք գործէ ու կարենայ ինծի հայհոյել։
Եւ նա ասէ. Մի՛ արգելուք զնա, զի ոչ ոք է որ առնէ զօրութիւնս յանուն իմ, եւ կարիցէ հայհոյել զիս[44]:

9:38: Եւ նա ասէ. Մի՛ արգելուք զնա. զի ո՛չ ոք է որ առնէ զօրութիւնս յանուն իմ, եւ կարիցէ հայհոյել զիս։
38 Եւ նա ասաց. «Արգելք մի՛ եղէք նրան, որովհետեւ չկայ մէկը, որ իմ անունով զօրաւոր գործեր անի ու կարողանայ ինձ հայհոյել
38 Յիսուս ըսաւ. «Մի՛ արգիլէք զանիկա, վասն զի մէկը չկայ, որ իմ անունովս հրաշք գործէ ու կարենայ ինծի հայհոյել։
zohrab-1805▾ eastern-1994▾ western am▾
9:3838: При сем Иоанн сказал: Учитель! мы видели человека, который именем Твоим изгоняет бесов, а не ходит за нами; и запретили ему, потому что не ходит за нами.
9:38  ἔφη αὐτῶ ὁ ἰωάννης, διδάσκαλε, εἴδομέν τινα ἐν τῶ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν.
9:38. Ἔφη (It-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) Ἰωάνης (an-Ioanes,"Διδάσκαλε, (Teaching-speaker,"εἴδαμέν (we-saw) τινα (to-a-one) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) σου (of-thee) ἐκβάλλοντα (to-casting-out) δαιμόνια, (to-daimonlets,"καὶ (and) ἐκωλύομεν (we-were-preventing) αὐτόν, (to-it,"ὅτι (to-which-a-one) οὐκ (not) ἠκολούθει (it-was-pathing-along-unto) ἡμῖν. (unto-us)
9:38. Iesus autem ait nolite prohibere eum nemo est enim qui faciat virtutem in nomine meo et possit cito male loqui de meBut Jesus said: Do not forbid him. For there is no man that doth a miracle in my name and can soon speak ill of me.
38. John said unto him, Master, we saw one casting out devils in thy name: and we forbade him, because he followed not us.
9:38. John responded to him by saying, “Teacher, we saw someone casting out demons in your name; he does not follow us, and so we prohibited him.”
9:38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us:

38: При сем Иоанн сказал: Учитель! мы видели человека, который именем Твоим изгоняет бесов, а не ходит за нами; и запретили ему, потому что не ходит за нами.
9:38  ἔφη αὐτῶ ὁ ἰωάννης, διδάσκαλε, εἴδομέν τινα ἐν τῶ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν.
9:38. Iesus autem ait nolite prohibere eum nemo est enim qui faciat virtutem in nomine meo et possit cito male loqui de me
But Jesus said: Do not forbid him. For there is no man that doth a miracle in my name and can soon speak ill of me.
9:38. John responded to him by saying, “Teacher, we saw someone casting out demons in your name; he does not follow us, and so we prohibited him.”
9:38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
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
38-41: Слушая речь Христа о снисхождении к людям, стоящим на первой ступени христианской жизни, Ап. Иоанн вспомнил о недавнем случае, в котором ученики Христа поступили, по-видимому, противно основному воззрению, какое содержится в только что приведенных словах Христа (37). Они запретили одному человеку изгонять бесов именем Христа, потому что этот человек, может быть, по некоторой боязливости, не присоединялся к кругу учеников Христовых. Апостолы, так сказать, считали творение чудес во имя Христово своим личным преимуществом, и им было досадно, что кто-то чужой, не получивший, очевидно, полномочия от Христа, тем не менее творит такие же чудеса, как и они. - Христос внушает им, чтобы они другой раз, как они встретят этого чудотворца, не повторяли своего поступка по отношению к нему. Такой человек не может вскоре стать во враждебные отношения ко Христу: он видит в Нем посланника Божия. Затем Христос указывает на то, что в настоящем положении учеников, когда представители народа иудейского относятся ко Христу и апостолам явно враждебно, ученикам дорого уже одно то, если кто из народа не идет против них: это значит, что такой человек им сочувствует в глубине души - иначе бы он, конечно, пошел за своими руководителями, книжниками и фарисеями. Раньше было дело другое. Тогда, когда сочувствие народа было на стороне Христа (Мф XII, 23), требовалось прямое следование за Христом, и кто был не с Ним, тот явно был настроен враждебно к Нему (Мф XII, 30). Наконец, если не лишится своей награды подавший ученику Христа чашу воды, то, конечно, гораздо больше имели права на награду и, след., более имеет права пользоваться чудесными силами, принесенными на землю Христом, тот, кто творит чудеса в Его имя, т.е. прославляет Христа (ср. Мф X, 42),
Adam Clarke: Commentary on the Bible - 1831
9:38: We saw one casting out devils in thy name - It can scarcely be supposed that a man who knew nothing of Christ, or who was only a common exorcist, could be able to work a miracle in Christ's name; we may therefore safely imagine that this was either one of John the Baptist's disciples, who, at his master's command, had believed in Jesus, or one of the seventy, whom Christ had sent out, Luk 10:1-7, who, after he had fulfilled his commission, had retired from accompanying the other disciples; but as he still held fast his faith in Christ, and walked in good conscience, the influence of his Master still continued with him, so that he could cast out demons as well as the other disciples.
He followeth not us - This first clause is omitted by BCL, three others, Syriac, Armenian, Persic, Coptic, and one of the Itala. Some of the MSS. and versions leave out the first; some the second clause: only one of them is necessary. Griesbach leaves out the first.
We forbade him - I do not see that we have any right to attribute any other motive to John than that which he himself owns - because he followed not us - because he did not attach himself constantly to thee, as we do, we thought he could not be in a proper spirit.
Albert Barnes: Notes on the Bible - 1834
9:38: We saw one ... - There is no improbability in supposing that this might have been one of the disciples of John, or one of the seventy whom Jesus had sent out, and who, though he did not "personally" attend on Jesus, yet had the power of working miracles. There is no evidence that he was merely an "exorcist," or that he used the name of Jesus merely as a pretence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:38: Master: Num 11:26-29; Luk 9:49, Luk 9:50, Luk 11:19
Geneva 1599
9:38 (9) And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
(9) God, who normally works through ordinary means, works also extraordinarily as often as it pleases him. But an extraordinary means is tested by the doctrine and the effects.
John Gill
9:38 And John answered him, saying,.... Taking notice of what Christ just now said, and observing how well pleasing it was to him, to receive in a meek and humble manner, the least believer in his name; and reflecting upon an action, in which he and some of his fellow disciples were concerned, and which he perceived was not so agreeable to this rule of Christ, thought proper to relate it to him; that he might have his sense of it, and give him an opportunity of enlarging on a subject, so suitable to the temper and disposition of this beloved disciple.
Master, we saw one casting out devils in thy name: very likely he called him Rabbi, as the Syriac version renders it, or Rabboni, as in Jn 20:16, a title commonly given to Christ, both by his disciples and others: the case related, very probably happened, when the disciples being sent forth by Christ to preach the Gospel and cast out devils, took a tour through Judea and Galilee, where they saw this man. John was not alone; there were others with him, at least another, who was an eyewitness with him; for the apostles were sent out, by two and two: who this man was, is not said, his name is not mentioned, perhaps was unknown to the apostles; though Beza says, in one ancient exemplar it is read, "we knew one". This person not only attempted to cast out devils, but really did; and that more than one; but in which of Christ's names he did it, is not expressed; if in the name of the Messiah, Dr. Lightfoot's conjecture may be right, that he was one of John's disciples; who had been baptized in the name of the Messiah, that was just expected to come; to whom, as to others of his disciples, was given a power of casting out devils, to make the way of the Messiah more plain; wherefore the reason why he did not cast out devils in the name of Jesus, but in the name of the Messiah, and did not follow him, nor his disciples, was not out of contempt, but ignorance, not knowing that Jesus of Nazareth was the Messiah: or if he cast out devils in the name of Jesus, which seems most likely, he might be, as others think, a disciple of John's, who really did believe in Jesus, though he did not associate with, his disciples, but continued with the disciples of John: wherefore it is said,
and he followeth not us; was neither one of the twelve apostles; nor one of the seventy disciples; nor even one of the lower class of the professed disciples of Jesus. This clause is omitted in the Syriac, Arabic, Persic, and Ethiopic versions:
and we forbad him; going on in this way, casting out any more devils:
because he followeth, not us; was not one of their company, nor any of Christ's disciples; who had received no authority and commission from Christ, to do what he did: wherefore they feared, that by such an irregular way of proceeding, the dignity of Christ would be lessened, and some dishonour and reproach reflected on him: and besides the honour of Christ, they might consult their own; and their case be too much like that of Joshua, when Eldad and Medad prophesied in the camp. This clause is left out in the Vulgate Latin, but stands in all the eastern versions.
John Wesley
9:38 And John answered him - As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name - Probably this was one of John the Baptist's disciples, who believed in Jesus, though he did not yet associate with our Lord's disciples. And we forbad him, because he followeth not us - How often is the same temper found in us? How readily do we also lust to envy? But how does that spirit become a disciple, much more a minister of the benevolent Jesus! St. Paul had learnt a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. Lk 9:49.
Robert Jamieson, A. R. Fausset and David Brown
9:38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us--The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John--young, warm, but not sufficiently apprehending Christ's teaching in these matters--"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer--"Ye were wrong." "But we did it because he followeth not us." "No matter."
9:399:39: Զի որ ո՛չն է ընդ մեզ հակառակ, ՚ի մե՛ր կոյս է[758]։ [758] Ոմանք. ՚Ի մեր կողմն է։
39 քանզի ով մեզ հակառակ չէ, նա մեր կողմն է
39 Քանզի ան որ մեզի հակառակ չէ, մեր* կողմէն է։
Զի որ ոչն է ընդ [45]մեզ հակառակ` ի [46]մեր կոյս է:

9:39: Զի որ ո՛չն է ընդ մեզ հակառակ, ՚ի մե՛ր կոյս է[758]։
[758] Ոմանք. ՚Ի մեր կողմն է։
39 քանզի ով մեզ հակառակ չէ, նա մեր կողմն է
39 Քանզի ան որ մեզի հակառակ չէ, մեր* կողմէն է։
zohrab-1805▾ eastern-1994▾ western am▾
9:3939: Иисус сказал: не запрещайте ему, ибо никто, сотворивший чудо именем Моим, не может вскоре злословить Меня.
9:39  ὁ δὲ ἰησοῦς εἶπεν, μὴ κωλύετε αὐτόν, οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῶ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί με·
9:39. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Μὴ (Lest) κωλύετε (ye-should-prevent) αὐτόν, (to-it) οὐδεὶς (not-moreover-one) γὰρ (therefore) ἔστιν (it-be) ὃς (which) ποιήσει (it-shall-do-unto) δύναμιν (to-an-ability) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) καὶ (and) δυνήσεται ( it-shall-able ) ταχὺ (to-quick) κακολογῆσαί (to-have-disruptively-fortheed-unto) με: (to-me)
9:39. qui enim non est adversum vos pro vobis estFor he that is not against you is for you.
39. But Jesus said, Forbid him not: for there is no man which shall do a mighty work in my name, and be able quickly to speak evil of me.
9:39. But Jesus said: “Do not prohibit him. For there is no one who can act with virtue in my name and soon speak evil about me.
9:39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.
But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me:

39: Иисус сказал: не запрещайте ему, ибо никто, сотворивший чудо именем Моим, не может вскоре злословить Меня.
9:39  ὁ δὲ ἰησοῦς εἶπεν, μὴ κωλύετε αὐτόν, οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῶ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί με·
9:39. qui enim non est adversum vos pro vobis est
For he that is not against you is for you.
9:39. But Jesus said: “Do not prohibit him. For there is no one who can act with virtue in my name and soon speak evil about me.
9:39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:39: Forbid him not - If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these passages. There are some who are so outrageously wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. This also is vanity and an evil disease.
Albert Barnes: Notes on the Bible - 1834
9:39: Forbid him not - Do not pRev_ent his doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be pRev_ented.
Can lightly speak evil of me - The word here rendered "lightly" means quickly or "immediately." The meaning of the passage is, that he to whom God gave the power of working a miracle, by that gave evidence that he could not be found among the enemies of Jesus. He ought not, therefore, to be pRev_ented from doing it. There is no reason to think here that John had any improper designs in opposing the man. He thought that it was evidence that he could not be right, because he did not join them and follow the Saviour. Our Lord taught him differently. He opposed no one who gave evidence that he loved him. WheRev_er he might be or whatever his work, yet, if he did it in the name of Jesus and with the approbation of God, it was evidence sufficient that he was right. Christians should rejoice in good done by their brethren of any denomination. There are men calling themselves Christians who seem to look with doubt and suspicion on all that is done by those who do not walk with them. They undervalue their labors, and attempt to lessen the evidences of their success and to diminish their influence. True likeness to the Saviour would lead us to rejoice in all the good accomplished. by whomsoever it may be done - to rejoice that the kingdom of Christ is advanced, whether by a Presbyterian, an Episcopalian, a Baptist, or a Methodist. Compare Phi 1:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:39: Forbid: Mar 10:13, Mar 10:14; Mat 13:28, Mat 13:29; Phi 1:18
there: Mat 7:22, Mat 7:23; Act 19:13-16; Co1 9:27, Co1 13:1, Co1 13:2
lightly: Co1 12:3
John Gill
9:39 But Jesus said, forbid him not,.... Neither him, nor any other they should hereafter meet with, who might be casting out devils in his name, giving this as a reason for it;
for there is no man which shall do a miracle in my name; or "miracles", as the Syriac version, as to cast out devils, or heal any sickness and disease,
that can lightly speak evil of me: such a man can never reproach and blaspheme that name, which he makes use of in doing, and by which he does wonderful works; no man can call Jesus accursed, who casts out devils in his name; see 1Cor 12:3, if he has spoken evil of him before, he cannot do it "again", as the Persic version renders it, with any face; or he cannot do it "quickly, immediately", as the Vulgate Latin, Syriac, Arabic, and Ethiopic versions interpret it: there must be some time before such an one apostatizes, if he ever does; he cannot very easily and readily go into a way of blaspheming that name, by which he does his mighty works: his conscience will not admit of it; and besides, it would be contrary to his interest; it must sink his credit, and he lose the esteem and applause of men, he had gained by his miracles; for to dishonour that name, would be to reproach himself.
John Wesley
9:39 Jesus said - Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons. Forbid him not - Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion.
Robert Jamieson, A. R. Fausset and David Brown
9:39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me--soon, that is, readily "speak evil of me."
9:409:40: Եւ որ ոք արբուսցէ ձեզ ջուր բաժակաւ յանունս յայս, թէ դուք՝ Քրիստոսի՛ էք, ամէն ասե՛մ ձեզ՝ մի՛ կորուսցէ զվարձս իւր։
40 Եւ ով որ ձեզ մի բաժակ ջուր խմեցնի յանուն այն բանի, որ դուք Քրիստոսինն էք, ճշմարիտ եմ ասում ձեզ, իր վարձը չպիտի կորցնի»:
40 Վասն զի ան որ ձեզի գաւաթ մը ջուր խմցնէ իմ անունովս* թէ դուք Քրիստոսինն էք, ճշմարիտ կ’ըսեմ ձեզի, ‘Անիկա իր վարձքը պիտի չկորսնցնէ’»։
Եւ որ ոք արբուսցէ ձեզ ջուր բաժակաւ [47]յանունս յայս`` թէ դուք Քրիստոսի էք, ամէն ասեմ ձեզ, մի՛ կորուսցէ զվարձս իւր:

9:40: Եւ որ ոք արբուսցէ ձեզ ջուր բաժակաւ յանունս յայս, թէ դուք՝ Քրիստոսի՛ էք, ամէն ասե՛մ ձեզ՝ մի՛ կորուսցէ զվարձս իւր։
40 Եւ ով որ ձեզ մի բաժակ ջուր խմեցնի յանուն այն բանի, որ դուք Քրիստոսինն էք, ճշմարիտ եմ ասում ձեզ, իր վարձը չպիտի կորցնի»:
40 Վասն զի ան որ ձեզի գաւաթ մը ջուր խմցնէ իմ անունովս* թէ դուք Քրիստոսինն էք, ճշմարիտ կ’ըսեմ ձեզի, ‘Անիկա իր վարձքը պիտի չկորսնցնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4040: Ибо кто не против вас, тот за вас.
9:40  ὃς γὰρ οὐκ ἔστιν καθ᾽ ἡμῶν, ὑπὲρ ἡμῶν ἐστιν.
9:40. ὃς (Which) γὰρ (therefore) οὐκ (not) ἔστιν (it-be) καθ' (down) ἡμῶν, (of-us,"ὑπὲρ (over) ἡμῶν (of-us) ἐστίν. (it-be)
9:40. quisquis enim potum dederit vobis calicem aquae in nomine meo quia Christi estis amen dico vobis non perdet mercedem suamFor whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward.
40. For he that is not against us is for us.
9:40. For whoever is not against you is for you.
9:40. For he that is not against us is on our part.
For he that is not against us is on our part:

40: Ибо кто не против вас, тот за вас.
9:40  ὃς γὰρ οὐκ ἔστιν καθ᾽ ἡμῶν, ὑπὲρ ἡμῶν ἐστιν.
9:40. quisquis enim potum dederit vobis calicem aquae in nomine meo quia Christi estis amen dico vobis non perdet mercedem suam
For whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward.
9:40. For whoever is not against you is for you.
9:40. For he that is not against us is on our part.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:40: He that is not against us, is on our part - Or rather, Whosoever is not against You, is for You. Instead of ἡμων, us, I would read ὑμων, you, on the authority of ADSHV, upwards of forty others, Syriac, Armenian, Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, Itala, Victor, and Opt. This reading is more consistent with the context - He followed not us - well, he is not against You; and he who is not against you, in such a work, may be fairly presumed to be on your side.
There is a parallel case to this mentioned in Num 11:26-29, which, for the elucidation of this passage, I will transcribe. "The Spirit rested upon Eldad and Medad, and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua, the servant of Moses, said, My lord Moses, forbid them! And Moses said unto him, Enviest Thou for My sake? Would God, that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." The reader will easily observe that Joshua and John were of the same bigoted spirit; and that Jesus and Moses acted from the spirit of candour and benevolence. See the notes on Num 11:25-29 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:40: Mat 12:30; Luk 11:23
John Gill
9:40 For he that is not against us, is on our part. Many copies read, "he that is not against you, is for you"; as this man; he was not against either Christ, or his disciples; he was doing the same work, promoting the same interest, and destroying the kingdom of Satan: and therefore, though he did not follow them, and had not his commission immediately from Christ; yet, inasmuch as he was opposing the same common enemy, and did nothing against them, he ought to be reckoned as one for them, and on their side. It is a proverbial expression, signifying that all that are not against a man, and take not the part of his enemy, are to be accounted his friends.
John Wesley
9:40 For he that is not against you, is for you - Our Lord had formerly said, he that is not with me, is against me: thereby admonishing his hearers, that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here in another view, he uses a very different proverb; directing his followers to judge of men's characters in the most candid manner; and charitably to hope that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other.
Robert Jamieson, A. R. Fausset and David Brown
9:40 For he that is not against us is on our part--Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not--namely, as a reverer of His name and a promoter of His cause.
9:419:41: Եւ որ ոք՝ գայթագղեցուսցէ զմի ՚ի փոքրկանցս որ հաւատան յիս, լա՛ւ էր նմա առաւել՝ եթէ արկեալ էր ընդ պարանոցաւ նորա երկա՛ն իշոյ, եւ ընկեցեալ ՚ի ծով[759]։ [759] Ոմանք. Թէ արկեալ էր ընդ պարանոց նորա։
41 «Եւ ով որ ինձ հաւատացող այս փոքրիկներից մէկին գայթակղեցնի, նրա համար աւելի լաւ կը լինէր, եթէ նրա պարանոցից կախուած լինէր էշի մի երկանաքար, եւ ծով գցուէր
41 «Եւ ով որ գայթակղեցնէ այս պզտիկներէն մէկը, որ ինծի կը հաւատայ, աւելի աղէկ էր որ ջաղացքի քար մը անոր վզէն կախուէր ու ծովը ձգուէր»։
Եւ որ ոք գայթակղեցուսցէ զմի ի փոքրկանցս որ հաւատան յիս, լաւ էր նմա առաւել եթէ արկեալ էր ընդ պարանոց նորա երկան իշոյ, եւ ընկեցեալ ի ծով:

9:41: Եւ որ ոք՝ գայթագղեցուսցէ զմի ՚ի փոքրկանցս որ հաւատան յիս, լա՛ւ էր նմա առաւել՝ եթէ արկեալ էր ընդ պարանոցաւ նորա երկա՛ն իշոյ, եւ ընկեցեալ ՚ի ծով[759]։
[759] Ոմանք. Թէ արկեալ էր ընդ պարանոց նորա։
41 «Եւ ով որ ինձ հաւատացող այս փոքրիկներից մէկին գայթակղեցնի, նրա համար աւելի լաւ կը լինէր, եթէ նրա պարանոցից կախուած լինէր էշի մի երկանաքար, եւ ծով գցուէր
41 «Եւ ով որ գայթակղեցնէ այս պզտիկներէն մէկը, որ ինծի կը հաւատայ, աւելի աղէկ էր որ ջաղացքի քար մը անոր վզէն կախուէր ու ծովը ձգուէր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4141: И кто напоит вас чашею воды во имя Мое, потому что вы Христовы, истинно говорю вам, не потеряет награды своей.
9:41  ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι ὅτι χριστοῦ ἐστε, ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
9:41. Ὃς (Which) γὰρ (therefore) ἂν (ever) ποτίσῃ (it-might-have-drinkeed-to) ὑμᾶς (to-ye) ποτήριον (to-a-drinkerlet) ὕδατος (of-a-water) ἐν (in) ὀνόματι (unto-a-name) ὅτι (to-which-to-one) Χριστοῦ (of-Anointed) ἐστέ, (ye-be,"ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐ (not) μὴ (lest) ἀπολέσῃ (it-might-have-destructed-off) τὸν (to-the-one) μισθὸν (to-a-pay) αὐτοῦ. (of-it)
9:41. et quisquis scandalizaverit unum ex his pusillis credentibus in me bonum est ei magis si circumdaretur mola asinaria collo eius et in mare mittereturAnd whosoever shall scandalize one of these little ones that believe in me: it were better for him that a millstone were hanged about his neck and he were cast into the sea.
41. For whosoever shall give you a cup of water to drink, because ye are Christ’s, verily I say unto you, he shall in no wise lose his reward.
9:41. For whoever, in my name, will give you a cup of water to drink, because you belong to Christ: Amen I say to you, he shall not lose his reward.
9:41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward:

41: И кто напоит вас чашею воды во имя Мое, потому что вы Христовы, истинно говорю вам, не потеряет награды своей.
9:41  ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι ὅτι χριστοῦ ἐστε, ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
9:41. et quisquis scandalizaverit unum ex his pusillis credentibus in me bonum est ei magis si circumdaretur mola asinaria collo eius et in mare mitteretur
And whosoever shall scandalize one of these little ones that believe in me: it were better for him that a millstone were hanged about his neck and he were cast into the sea.
9:41. For whoever, in my name, will give you a cup of water to drink, because you belong to Christ: Amen I say to you, he shall not lose his reward.
9:41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

Here, I. Christ promiseth a reward to all those that are any way kind to his disciples (v. 41); "Whosoever shall give you a cup of water, when you need it, and will be a refreshment to you, because ye belong to Christ, and are of his family, he shall not lose his reward." Note, 1. It is the honour and happiness of Christians, that they belong to Christ, they have joined themselves to him, and are owned by him; they wear his livery and retainers to his family; nay, they are more nearly related, they are members of his body. 2. They who belong to Christ, may sometimes be reduced to such straits as to be glad of a cup of cold water. 3. The relieving of Christ's poor in their distresses, is a good deed, and will turn a good account; he accepts it, and will reward it. 4. What kindness is done to Christ's poor, must be done them for his sake, and because they belong to him; for that is it that sanctifies the kindness, and puts a value upon it in the sight of God. 5. This is a reason why we must not discountenance and discourage those who are serving the interests of Christ's kingdom, though they are not in every thing of our mind and way. It comes in here as a reason why those must not be hindered, that cast out devils in Christ's name, though they did not follow him; for (as Dr. Hammond paraphrases it) "It is not only the great eminent performances which are done by you my constant attendants and disciples, that are accepted by me, but every the least degree of sincere faith and Christian performance, proportionable but to the expressing the least kindness, as giving a cup of water to a disciple of mine for being such, shall be accepted and rewarded." If Christ reckons kindness to us services to him, we ought to reckon services to him kindnesses to us, and to encourage them, though done by those that follow not with us.

II. He threatens those that offend his little ones, that wilfully are the occasion of sin or trouble to them, v. 42. Whosoever shall grieve any true Christians, though they be of the weakest, shall oppose their entrance into the ways of God, or discourage and obstruct their progress in those ways, shall either restrain them from doing good, or draw them in to commit sin, it were better for him that a millstone were hanged about his neck, and he were cast into the sea: his punishment will be very great, and the death and ruin of his soul more terrible than such a death and ruin of his body would be. See Matt. xviii. 6.

III. He warns all his followers to take heed of ruining their own souls. This charity must begin at home; if we must take heed of doing any thing to hinder others from good, and to occasion their sin, much more careful must we be to avoid every thing that will take us off from our duty, or lead us to sin; and that which doth so we must part with, though it be ever so dear to us. This we had twice in Matthew, ch. v. 29, 30, and ch. xviii. 8, 9. It is here urged somewhat more largely and pressingly; certainly this requires our serious regard, which is so much insisted upon. Observe,

1. The case supposed, that our own hand, or eye, or foot, offend us; that the impure corruption we indulge is as dear to us as an eye or a hand, or that that which is to us as an eye or a hand, is become an invisible temptation to sin, or occasion of it. Suppose the beloved is become a sin, or the sin a beloved. Suppose we cannot keep that which is dear to us, but it will be a snare and a stumbling-block; suppose we must part with it, or part with Christ and a good conscience.

2. The duty prescribed in that case; Pluck out the eye, cut off the hand and foot, mortify the darling lust, kill it, crucify it, starve it, make no provision for it. Let the idols that have been delectable things, be cast away as detestable things; keep at a distance from that which is a temptation, though ever so pleasing. It is necessary that the part which is gangrened, should be taken off for the preservation of the whole. Immedicabile vulnus ense recidendum est, ne pars sincera trahatur--The part that is incurably wounded must be cut off, lest the parts that are sound be corrupted. We must put ourselves to pain, that we may not bring ourselves to ruin; self must be denied, that it may not be destroyed.

3. The necessity of doing this. The flesh must be mortified, that we may enter into life (v. 43, 45), into the kingdom of God, v. 47. Though, by abandoning sin, we may, for the present, feel ourselves as if we were halt and maimed (it may seem to be a force put upon ourselves, and may create us some uneasiness), yet it is for life; and all that men have, they will give for their lives: it is for a kingdom, the kingdom of God, which we cannot otherwise obtain; these halts and maims will be the marks of the Lord Jesus, will be in that kingdom scars of honour.

4. The danger of not doing this. The matter is brought to this issue, that either sin must die, or we must die. If we will lay this Delilah in our bosom, it will betray us; if we be ruled by sin, we shall inevitably be ruined by it; if we must keep our two hands, and two eyes, and two feet, we must with them be cast into hell. Our Saviour often pressed our duty upon us, from the consideration of the torments of hell, which we run ourselves into if we continue in sin. With what an emphasis of terror are those words repeated three times here, Where their worm dieth not, and the fire is not quenched! The words are quoted from Isa. lxvi. 24. (1.) The reflections and reproaches of the sinner's own conscience are the worm that dieth not; which will cleave to the damned soul as the worms do to the dead body, and prey upon it, and never leave it till it is quite devoured. Son, remember, will set this worm gnawing; and how terrible will it bite that word (Prov. v. 12, 23), How have I hated instruction! The soul that is food to this worm, dies not; and the worm is bred in it, and one with it, and therefore neither doth that die. Damned sinners will be to eternity accusing, condemning, and upbraiding, themselves with their own follies, which, how much soever they are now in love with them, will at the last bite like a serpent, and sting like an adder. (2.) The wrath of God fastening upon a guilty and polluted conscience, is the fire that is not quenched; for it is the wrath of the living God, the eternal God, into whose hands it is a fearful thing to fall. There are no operations of the Spirit of grace upon the souls of the damned sinners, and therefore there is nothing to alter the nature of the fuel, which must remain for ever combustible; nor is there any application of the merit of Christ to them, and therefore there is nothing to appease or quench the violence of the fire. Dr. Whitby shows that the eternity of the torments of hell was not only the constant faith of the Christian church, but had been so of the Jewish church. Josephus saith, The Pharisees held that the souls of the wicked were to be punished with perpetual punishment; and that there was appointed for them a perpetual prison. And Philo saith, The punishment of the wicked is to live for ever dying, and to be for ever in pains and griefs that never cease.

The two last verses are somewhat difficult, and interpreters agree not in the sense of them; for every one in general, or rather every one of them that are cast into hell, shall be salted with fire, and every sacrifice shall be salted with salt. Therefore have salt in yourselves. [1.] It was appointed by the law of Moses, that every sacrifice should be salted with salt, not to preserve it (for it was to be immediately consumed), but because it was the food of God's table, and no flesh is eaten without salt; it was therefore particularly required in the meat-offerings, Lev. ii. 13. [2.] The nature of man, being corrupt, and as such being called flesh (Gen. vi. 3; Ps. lxxviii. 39), some way or other must be salted, in order to its being a sacrifice to God. The salting of fish (and I think of other things) they call the curing of it. [3.] Our chief concern is, to present ourselves living sacrifices to the grace of God (Rom. xii. 1), and, in order to our acceptableness, we must be salted with salt, our corrupt affections must be subdued and mortified, and we must have in our souls a savour of grace. Thus the offering up or sacrificing of the Gentiles is said to be acceptable, being sanctified by the Holy Ghost, as the sacrifices were salted, Rom. xv. 16. [4.] Those that have the salt of grace, must make it appear that they have it; that they have salt in themselves, a living principle of grace in their hearts, which works out all corrupt dispositions, and every thing in the soul that tends to putrefaction, and would offend our God, or our own consciences, as unsavoury meat doth. Our speech must be always with grace seasoned with this salt, that no corrupt communication may proceed out of our mouth, but we may loathe it as much as we would to put putrid meat into our mouths. [5.] As this gracious salt will keep our own consciences void of offence, so it will keep our conversation with others so, that we may not offend any of Christ's little ones, but may be at peace one with another. [6.] We must not only have this salt of grace, but we must always retain the relish and savour of it; for if this salt lose its saltiness, if a Christian revolt from his Christianity, if he loses the savour of it, and be no longer under the power and influence of it, what can recover him, or wherewith will ye season him? This was said Matt. v. 13. [7.] Those that present not themselves living sacrifices to God's grace, shall be made for ever dying sacrifices to his justice, and since they would not give honour to him, he will get him honour upon them; they would not be salted with the salt of divine grace, would not admit that to subdue their corrupt affections, no, they would not submit to the operation, could not bear the corrosives that were necessary to eat out the proud flesh, it was to them like cutting off a hand, or plucking out an eye; and therefore in hell they shall be salted with fire; coals of fire shall be scattered upon them (Ezek. x. 2), as salt upon the meat, and brimstone (Job xviii. 15), as fire and brimstone were rained on Sodom; the pleasures they have lived in, shall eat their flesh, as it were with fire, Jam. v. 3. The pain of mortifying the flesh now is no more to be compared with the punishment for not mortifying it, than salting with burning. And since he had said, that the fire of hell shall not be quenched, but it might be objected, that the fuel will not last always, he here intimates, that by the power of God it shall be made to last always; for those that are cast into hell, will find the fire to have not only the corroding quality of salt, but its preserving quality; whence it is used to signify that which is lasting: a covenant of salt is a perpetual covenant, and Lot's wife being turned into a pillar of salt, made her a remaining monument of divine vengeance. Now since this will certainly be the doom of those that do not crucify the flesh with its affections and lusts, let us, knowing this terror of the Lord, be persuaded to do it.
Adam Clarke: Commentary on the Bible - 1831
9:41: A cup of water to drink - See the notes on Mat 10:42; Mat 18:6-8.
Albert Barnes: Notes on the Bible - 1834
9:41: Whosoever shall give you a cup ... - How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name - that is, because he "is" a Christian, and therefore from love "to the Saviour." This is very different from giving it from a mere motive of common kindness. If done from love to Christ, it will be rewarded; and hence we learn that the humblest acts of Christians - the lowest service that is rendered - will be graciously noticed by Jesus and rewarded. None are so humble in his kingdom as not to be able to do good, and none so poor that he may not show attachment to him. The feeblest service will be accepted, and acts of love that may be forgotten by man, will be remembered by Him, and rewarded in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:41: whosoever: Mat 10:42, Mat 25:40
because: Joh 19:25-27; Rom 8:9, Rom 14:15; Co1 3:23, Co1 15:23; Co2 10:7; Gal 3:29, Gal 5:24
John Gill
9:41 For whosoever shall give you a cup of water to drink,.... Not only one that does a miracle in the name of Christ, but he that shows the least respect, or does the least kindness to any one of his; See Gill on Mt 10:42; is to be reckoned a friend, and is so accounted by Christ; and will be sooner or later taken notice of by him, especially, if what he does, be it ever so little, is done on his account:
in my name, because ye belong to Christ; or as the Syriac version renders it, "on account that ye are Christ's"; are his disciples, are called by his name, are partakers of his grace, bear his image and likeness, are loved by him, interested in him, given to him, redeemed by him called by his grace, and shall be with him:
verily l say unto you, he shall not lose his reward; See Gill on Mt 10:42.
John Wesley
9:41 For whosoever shall give you a cup - Having answered St. John, our Lord here resumes the discourse which was broken off at Mk 9:37. Mt 10:42.
Robert Jamieson, A. R. Fausset and David Brown
9:41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward--(See on Mt 10:42).
Continuation of Teaching Suggested by the Disciple's Strife (Mk 9:42-50).
What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.
9:429:42: Եւ եթէ գայթագղեցուսցէ զքեզ ձեռն քո, հա՛տ՝ ընկեա՛ ՚ի քէն. զի լա՛ւ իցէ քեզ խե՛ղ ՚ի կեանսն յաւիտենից մտանել, քան երկուս ձեռս ունել՝ եւ երթալ ՚ի գեհե՛ն ՚ի հուրն անշէջ[760]։ [760] Ոմանք. Խեղ մտանել ՚ի կեանս։ Աստանօր Ոսկան առեալ ՚ի Լատինականէն յաւելու համար 43 եւ 45. երիցս դնելով զբանն. Ուր որդն նոցա ո՛չ մեռանի, եւ հուրն ոչ շիջանի։ Զոր ամենայն գրչագիրք մեր միանգամ ունին ՚ի համարն 48։
42 Եւ եթէ քեզ գայթակղեցնում է քո ձեռքը, կտրիր դէ՛ն գցիր քեզնից, որովհետեւ քեզ համար աւելի լաւ է խեղուած մտնել յաւիտենական կեանքը, քան թէ երկու ձեռք ունենալ ու գնալ գեհեն, անշէջ կրակի մէջ
42 «Եթէ քու ձեռքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա. աղէկ է քեզի պակասաւոր մտնել կեանքը, քան թէ երկու ձեռք ունենալ ու գեհեանը երթալ չմարելու կրակին մէջ,[43] Ուր անոնց որդը չի մեռնիր ու կրակը չի մարիր։
Եւ եթէ գայթակղեցուսցէ զքեզ ձեռն քո, հատ ընկեա ի քէն. զի լաւ իցէ քեզ խեղ մտանել ի կեանսն [48]յաւիտենից, քան երկուս ձեռս ունել եւ երթալ ի գեհեն ի հուրն անշէջ:[49]:

9:42: Եւ եթէ գայթագղեցուսցէ զքեզ ձեռն քո, հա՛տ՝ ընկեա՛ ՚ի քէն. զի լա՛ւ իցէ քեզ խե՛ղ ՚ի կեանսն յաւիտենից մտանել, քան երկուս ձեռս ունել՝ եւ երթալ ՚ի գեհե՛ն ՚ի հուրն անշէջ[760]։
[760] Ոմանք. Խեղ մտանել ՚ի կեանս։ Աստանօր Ոսկան առեալ ՚ի Լատինականէն յաւելու համար 43 եւ 45. երիցս դնելով զբանն. Ուր որդն նոցա ո՛չ մեռանի, եւ հուրն ոչ շիջանի։ Զոր ամենայն գրչագիրք մեր միանգամ ունին ՚ի համարն 48։
42 Եւ եթէ քեզ գայթակղեցնում է քո ձեռքը, կտրիր դէ՛ն գցիր քեզնից, որովհետեւ քեզ համար աւելի լաւ է խեղուած մտնել յաւիտենական կեանքը, քան թէ երկու ձեռք ունենալ ու գնալ գեհեն, անշէջ կրակի մէջ
42 «Եթէ քու ձեռքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա. աղէկ է քեզի պակասաւոր մտնել կեանքը, քան թէ երկու ձեռք ունենալ ու գեհեանը երթալ չմարելու կրակին մէջ,
[43] Ուր անոնց որդը չի մեռնիր ու կրակը չի մարիր։
zohrab-1805▾ eastern-1994▾ western am▾
9:4242: А кто соблазнит одного из малых сих, верующих в Меня, тому лучше было бы, если бы повесили ему жерновный камень на шею и бросили его в море.
9:42  καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων [εἰς ἐμέ], καλόν ἐστιν αὐτῶ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν.
9:42. Καὶ (And) ὃς (which) ἂν (ever) σκανδαλίσῃ (it-might-have-cumbered-to) ἕνα (to-one) τῶν (of-the-ones) μικρῶν ( of-small ) τούτων (of-the-ones-these) τῶν (of-the-ones) πιστευόντων , ( of-trusting-of ,"καλόν (seemly) ἐστιν (it-be) αὐτῷ (unto-it) μᾶλλον (more-such) εἰ (if) περίκειται (it-be-situated-about) μύλος (a-mill) ὀνικὸς (assed-of) περὶ (about) τὸν (to-the-one) τράχηλον (to-a-throat) αὐτοῦ (of-it) καὶ (and) βέβληται (it-had-come-to-be-casted) εἰς (into) τὴν (to-the-one) θάλασσαν. (to-a-sea)
9:42. et si scandalizaverit te manus tua abscide illam bonum est tibi debilem introire in vitam quam duas manus habentem ire in gehennam in ignem inextinguibilemAnd if thy hand scandalize thee, cut it off: it is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire:
42. And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea.
9:42. And whoever will have scandalized one of these little ones who believe in me: it would be better for him if a great millstone were placed around his neck and he were thrown into the sea.
9:42. And whosoever shall offend one of [these] little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
And whosoever shall offend one of [these] little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea:

42: А кто соблазнит одного из малых сих, верующих в Меня, тому лучше было бы, если бы повесили ему жерновный камень на шею и бросили его в море.
9:42  καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων [εἰς ἐμέ], καλόν ἐστιν αὐτῶ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν.
9:42. et si scandalizaverit te manus tua abscide illam bonum est tibi debilem introire in vitam quam duas manus habentem ire in gehennam in ignem inextinguibilem
And if thy hand scandalize thee, cut it off: it is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire:
9:42. And whoever will have scandalized one of these little ones who believe in me: it would be better for him if a great millstone were placed around his neck and he were thrown into the sea.
9:42. And whosoever shall offend one of [these] little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-43: Христос снова продолжает прерванную речь об отношении, в каком должны стоять апостолы к слабым в вере (см. Мф XVIII, 5-6).
Albert Barnes: Notes on the Bible - 1834
9:42: See the notes at Mat 18:7-9. Millstone. See Mat 18:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:42: offend: Mat 18:6, Mat 18:10; Luk 17:1, Luk 17:2; Rom 14:13, Rom 15:21, Rom 16:17; Co1 8:10-13; Co1 10:32, Co1 10:33; Co2 6:3; Phi 1:10; Ti1 5:14; Pe2 2:2
it: Mat 25:45, Mat 25:46; Act 9:4, Act 26:11-14; Th2 1:6-9; Rev 6:9, Rev 6:10, Rev 16:6, Rev 16:7
Geneva 1599
9:42 (10) And whosoever shall offend one of [these] little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
(10) God is such a severe avenger of offences that it is better to suffer anything else than to be an occasion of offence to any.
John Gill
9:42 And whosoever shall offend one of these little ones that believe in me,.... Whosoever shall do the, least injury to the meanest person that believes in Christ, who are mean both in their own eyes, and the eyes of others; for Christ is not speaking of little children in age, who are neither capable of believing in Christ, nor are they ready to take offence; but of such as belong to him; his disciples and followers, of whom he is speaking in the preceding verse:
Tit is better for him that a mill stone were hanged about his neck, and he were cast into the sea; and drowned there: the allusion is to the drowning of malefactors, by tying a stone, or any heavy thing about their necks, and casting them into the sea. Casaubon, and others, have shown out of Heathen writers, that this has been a practice of some nations, particularly the Grecians: Jerom says, Christ speaks according to the custom of the country; this being a punishment of the greatest crimes among the Jews; but I have no where met with it in their writings: Christ's sense is, that such who give offence to any of his ministers or people, how mean soever they may appear, shall undergo the severest punishment; See Gill on Mt 18:6.
John Wesley
9:42 On the contrary, whosoever shall offend the very least Christian. Mt 18:6; Lk 17:1.
Robert Jamieson, A. R. Fausset and David Brown
9:42 For whosoever shall offend one of these little ones that believe in me--or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others.
Tit is better for him that a millstone were hanged about his neck--The word here is simply "millstone," without expressing of which kind. But in Mt 18:6 it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in Lk 17:35. It is of course the same which is meant here.
and he were cast into the sea--meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in Mt 18:7, "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).
9:449:44: Եւ եթէ ոտն քո գայթագղեցուսցէ զքեզ, հա՛տ ընկեա՛ զնա ՚ի քէն. լա՛ւ իցէ քեզ կա՛ղ մտանել ՚ի կեանսն յաւիտենից, քան երկուս ոտս ունել՝ եւ անկանե՛լ ՚ի գեհեն[761]։ [761] Ոմանք. Գայթագղեցուցանէ զքեզ... եւ արկանել ՚ի գեհեն։ Ուր Ոսկան յաւելու. ՚Ի գեհեն ՚ի հուրն անշէջ։
44 Եւ եթէ քո ոտքն է գայթակղեցնում քեզ, կտրի՛ր, քեզնից դէ՛ն գցիր այն. լաւ է, որ դու կաղ մտնես յաւիտենական կեանքը, քան թէ երկու ոտք ունենաս ու գեհեն ընկնես
44 Եթէ քու ոտքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա. աղէկ է քեզի կաղ մտնել կեանքը, քան թէ երկու ոտք ունենալ ու գեհեանը ձգուիլ չմարելու կրակին մէջ,
Եւ եթէ ոտն քո գայթակղեցուսցէ զքեզ, հատ ընկեա զնա ի քէն. լաւ իցէ քեզ կաղ մտանել ի կեանսն [50]յաւիտենից, քան երկուս ոտս ունել եւ անկանել ի [51]գեհեն:[52]:

9:44: Եւ եթէ ոտն քո գայթագղեցուսցէ զքեզ, հա՛տ ընկեա՛ զնա ՚ի քէն. լա՛ւ իցէ քեզ կա՛ղ մտանել ՚ի կեանսն յաւիտենից, քան երկուս ոտս ունել՝ եւ անկանե՛լ ՚ի գեհեն[761]։
[761] Ոմանք. Գայթագղեցուցանէ զքեզ... եւ արկանել ՚ի գեհեն։ Ուր Ոսկան յաւելու. ՚Ի գեհեն ՚ի հուրն անշէջ։
44 Եւ եթէ քո ոտքն է գայթակղեցնում քեզ, կտրի՛ր, քեզնից դէ՛ն գցիր այն. լաւ է, որ դու կաղ մտնես յաւիտենական կեանքը, քան թէ երկու ոտք ունենաս ու գեհեն ընկնես
44 Եթէ քու ոտքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա. աղէկ է քեզի կաղ մտնել կեանքը, քան թէ երկու ոտք ունենալ ու գեհեանը ձգուիլ չմարելու կրակին մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
9:4343: И если соблазняет тебя рука твоя, отсеки ее: лучше тебе увечному войти в жизнь, нежели с двумя руками идти в геенну, в огонь неугасимый,
9:43  καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον.
9:43. Καὶ (And) ἐὰν (if-ever) σκανδαλίσῃ (it-might-have-cumbered-to) σε (to-thee,"ἡ (the-one) χείρ (a-hand) σου, (of-thee,"ἀπόκοψον (thou-should-have-felled-off) αὐτήν: (to-it) καλόν (seemly) ἐστίν (it-be) σε (to-thee) κυλλὸν (to-crippled) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) ζωὴν (to-a-lifing) ἢ (or) τὰς (to-the-ones) δύο (to-two) χεῖρας (to-hands) ἔχοντα (to-holding) ἀπελθεῖν (to-have-had-came-off) εἰς (into) τὴν (to-the-one) γέενναν, (to-a-geenna) εἰς (into) τὸ (to-the-one) πῦρ (to-a-fire) τὸ (to-the-one) ἄσβεστον. (to-un-quellable)
9:43. ubi vermis eorum non moritur et ignis non extinguiturWhere their worm dieth not, and the fire is not extinguished.
43. And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.
9:43. And if your hand causes you to sin, cut it off: it is better for you to enter into life disabled, than having two hands to go into Hell, into the unquenchable fire,
9:43. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

43: И если соблазняет тебя рука твоя, отсеки ее: лучше тебе увечному войти в жизнь, нежели с двумя руками идти в геенну, в огонь неугасимый,
9:43  καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον.
9:43. ubi vermis eorum non moritur et ignis non extinguitur
Where their worm dieth not, and the fire is not extinguished.
9:43. And if your hand causes you to sin, cut it off: it is better for you to enter into life disabled, than having two hands to go into Hell, into the unquenchable fire,
9:43. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:43: Thy hand - foot - eye - cause thee to offend; - See the notes on Mat 5:29-30 (note).
The fire that never shall be quenched - That is, the inextinguishable fire. This clause is wanting in L, three others, the Syriac, and later Persic. Some eminent critics suppose it to be a spurious reading; but the authorities which are for it, are by no means counterbalanced by those which are against it. The same clause in Mar 9:45, is omitted in BCL, seven others, Syriac, later Persic, Coptic, and one Itala. Eternal fire is the expression of Matthew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:43: if: Deu 13:6-8; Mat 5:29, Mat 5:30, Mat 18:8, Mat 18:9; Rom 8:13; Co1 9:27; Gal 5:24; Col 3:5; Tit 2:12; Heb 12:1; Pe1 2:1
offend thee: or, cause thee to offend, and so, Mar 9:45, Mar 9:47
maimed: Mat 15:30, Mat 15:31; Luk 14:13, Luk 14:21
John Gill
9:43 And if thy hand offend thee, cut it off,.... I have observed on Mt 5:30 that by the Jewish canons, cutting off of the hand was ordered in some cases there mentioned; which, though literally enjoined, must not be understood, as though the Jewish sanhedrim had a power of inflicting such a punishment, on persons found guilty of the things instanced in; or that it was required they should do this to themselves; but such rules were delivered in such language, to show the heinousness of the crimes committed, to express an abhorrence of them (g), and to deter persons from them; and to show, as the gloss (h) on one place observes, that it is better that the hand be cut off; or it should be more eligible to the person himself, to have it cut off, than to be guilty of such evil: and in like manner, Christ there and here, directs to what is most proper and fit to be done; even to part with what is ever so near and dear, rather than be drawn into evil by it: and his sense in this place is, that the dearest friends and acquaintance, or be they what they will, though ever so near and dear, like a right hand, the instrument of action, that obstruct the spiritual welfare of men, are to be renounced and parted with, and treated as real enemies, and of the most pernicious consequence; See Gill on Mt 5:29, Mt 5:30.
Tit is better for thee to enter into life maimed: not that there will be any such thing, as upon the resurrection, going into heaven without a limb; for the words are to be understood, not literally, but figuratively; and the sense is, it is better to part with every thing here, that is detrimental to a man's doing, or enjoying, what is spiritually good, and enter into eternal life,
than having two hands, to go into hell; than by enjoying such persons and things, agreeable to the flesh, to the ruin of the soul, and be cast into hell;
into the fire that never shall be quenched. This is a periphrasis of hell, and is an allusion to the valley of Hinnom, from whence hell has its name, here and elsewhere; where a constant fire was kept, for the burning of polluted things: one of the Jewish writers says (i), that it
"was a place in the land near to Jerusalem, and was a place contemptible: where they cast things defiled, and carcasses; and there was there, , "a continual fire", to burn polluted things and bones; and therefore the condemnation of the wicked, in a parabolical way, is called "Gehinnom".''
And says another of them (k),
"Gehinnom is a place known, near to Jerusalem, and a valley, , "whose fire is never quenched"; and in which they burn bones of defilement, and carcasses, and other polluted things.''
This whole clause is left out in the Syriac, Persic, and Ethiopic versions; and the phrase, "that never shall be quenched", is not in the Arabic version.
(g) Maimonides in Misn. Nidda, c. 2. sect. 1. (h) T. Bab. Sabbat, fol. 108. 2. (i) Kimchi in Psal. xxvii. 13. (k) R. Isaac Saugari, Sepher Cosri, fol. 57. 2.
John Wesley
9:43 And if a person cause thee to offend - (The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of Cod, renounce all intercourse with him. This primarily relates to persons, secondarily to things. Mt 5:29; Mt 18:8.
Robert Jamieson, A. R. Fausset and David Brown
9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell--See Mt 5:29-30. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.
9:469:46: Եւ եթէ ակն քո գայթագղեցուսցէ զքեզ, հա՛ն զնա ՚ի բաց. լա՛ւ իցէ քեզ միով ակամբ մտանել յարքայութիւն Աստուծոյ, քան երկուս աչս ունել՝ եւ անկանել ՚ի գեհեն[762]։ [762] Ոմանք. Հատ զնա ՚ի բաց։
46 Եւ եթէ քո աչքն է գայթակղեցնում քեզ, քաշիր հանի՛ր այն. լաւ է, որ դու մէկ աչքով մտնես Աստծու արքայութիւնը, քան թէ երկու աչք ունենաս ու ընկնես գեհեն
45 Ուր անոնց որդը չի մեռնիր ու կրակը չի մարիր։[46] Եթէ քու աչքդ քեզ կը գայթակղեցնէ, հանէ զանիկա. աղէկ է քեզի մէկ աչքով Աստուծոյ թագաւորութիւնը մտնել, քան թէ երկու աչք ունենալ ու կրակին գեհեանը ձգուիլ,
Եւ եթէ ակն քո գայթակղեցուսցէ զքեզ, հան զնա ի բաց. լաւ իցէ քեզ միով ակամբ մտանել յարքայութիւն Աստուծոյ, քան երկուս աչս ունել եւ անկանել ի գեհեն:

9:46: Եւ եթէ ակն քո գայթագղեցուսցէ զքեզ, հա՛ն զնա ՚ի բաց. լա՛ւ իցէ քեզ միով ակամբ մտանել յարքայութիւն Աստուծոյ, քան երկուս աչս ունել՝ եւ անկանել ՚ի գեհեն[762]։
[762] Ոմանք. Հատ զնա ՚ի բաց։
46 Եւ եթէ քո աչքն է գայթակղեցնում քեզ, քաշիր հանի՛ր այն. լաւ է, որ դու մէկ աչքով մտնես Աստծու արքայութիւնը, քան թէ երկու աչք ունենաս ու ընկնես գեհեն
45 Ուր անոնց որդը չի մեռնիր ու կրակը չի մարիր։
[46] Եթէ քու աչքդ քեզ կը գայթակղեցնէ, հանէ զանիկա. աղէկ է քեզի մէկ աչքով Աստուծոյ թագաւորութիւնը մտնել, քան թէ երկու աչք ունենալ ու կրակին գեհեանը ձգուիլ,
zohrab-1805▾ eastern-1994▾ western am▾
9:4444: где червь их не умирает и огонь не угасает.
9:44  
9:44. [WH omits this verse.]
9:44. et si pes tuus te scandalizat amputa illum bonum est tibi claudum introire in vitam aeternam quam duos pedes habentem mitti in gehennam ignis inextinguibilisAnd if thy foot scandalize thee, cut it off: it is better for thee to enter lame into life everlasting than having two feet to be cast into the hell of unquenchable fire:
44.
9:44. where their worm does not die, and the fire is not extinguished.
9:44. Where their worm dieth not, and the fire is not quenched.
Where their worm dieth not, and the fire is not quenched:

44: где червь их не умирает и огонь не угасает.
9:44  
9:44. [WH omits this verse.]
9:44. et si pes tuus te scandalizat amputa illum bonum est tibi claudum introire in vitam aeternam quam duos pedes habentem mitti in gehennam ignis inextinguibilis
And if thy foot scandalize thee, cut it off: it is better for thee to enter lame into life everlasting than having two feet to be cast into the hell of unquenchable fire:
44.
9:44. where their worm does not die, and the fire is not extinguished.
9:44. Where their worm dieth not, and the fire is not quenched.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: (См. Ис LXII, 24. Толк. Библ. т. 5-й). Блаж. Феофилакт под червем и огнем разумеет муки совести, какие будет чувствовать грешник после смерти. Эти муки будут продолжаться вечно.
Albert Barnes: Notes on the Bible - 1834
9:44-46
Their worm - This figure is taken from Isa 66:24. See the notes at that passage. In describing the great prosperity. of the kingdom of the Messiah, Isaiah says that the people of God "shall go forth, and look upon the carcasses of the men who have transgressed against God." Their enemies would be overcome. They would be slain. The people of God would triumph. The figure is taken from heaps of the dead slain in battle; and the prophet says that the number would be so great that their worm - the worm feeding on the dead - would not die, would live long - as long as there were carcasses to be devoured; and that the fire which was used to burn the bodies of the dead would continue long to burn, and would not be extinguished until they were consumed. The figure, therefore, denotes great misery, and certain and terrible destruction. In these verses it is applied to the state beyond the grave, and is intended to denote that the destruction of the wicked will be awful, widespread, and eternal.
It is not to be supposed that there will be any "real" worm in hell - perhaps no material fire; nor can it be told what was particularly intended by the undying worm. There is no authority for applying it, as is often done, to remorse of conscience, anymore than to any other of the pains and reflections of hell. It is a mere image of loathsome, dreadful, and "eternal" suffering. In what that suffering will consist it is probably beyond the power of any living mortal to imagine. The word their, in the phrase "their worm," is used merely to keep up the "image" or "figure." Dead bodies putrefying in that valley would be overrun with worms, while the "fire" would not be confined to them, but would spread to other objects kindled by combustibles through all the valley. It is "not" meant, therefore, that every particular sufferer has a special worm, or has particular sins that cause remorse of conscience. That is a truth, but it does not appear that it is intended to be taught here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:44: their: Mar 9:46, Mar 9:48; Isa 66:24
the fire: Isa 33:14; Mat 3:12, Mat 25:41, Mat 25:46; Th2 1:9; Rev 14:10, Rev 14:11, Rev 20:10, Rev 20:15, Rev 21:8
Geneva 1599
9:44 Where their (m) worm dieth not, and the fire is not quenched.
(m) Their worm who will be cast into that flame.
John Gill
9:44 Where their worm dieth not, and the fire is not quenched. The passage referred to, is in Is 66:24, and as there, the words are spoken of such, as transgressed against the Lord; so here, of such as offended any of Christ's little ones, or were offended by an hand, a foot, or eye, and retained them: by their worm is meant, their conscience; for as a worm that is continually gnawing upon the entrails of a man, gives him exquisite pain; so the consciences of sinners, will be continually flying in their faces, bringing their sins to remembrance, accusing them of them, upbraiding them with them, aggravating them, tormenting them for them, filling them with dreadful anguish and misery, with twinging remorses, and severe reflections, and which will never have an end. This will be always the case; conscience will be ever distressing, racking, and torturing them; it will never cease, nor cease doing this office, and so the Chaldee paraphrase of Is 66:24 renders this phrase, , "their souls shall not die"; but shall ever continue in the dreadful torments and unspeakable horrors of a corroding conscience; and by "the fire" may be meant the fire of divine wrath let into their souls, which will never be extinguished; and so Jarchi interprets the phrase in Is 66:24, "their fire", "in hell". It is a tradition of the Jews (l), that the light, fire, which God created on the second day, "there is no quenching it for ever"; as it is said, "for their worm shall not die, neither shall their fire be quenched", Is 66:24, the passage which is here referred to; the reason they give is, because it is the fire of hell; the sense of which is sometimes given by the Jewish doctors thus (m); "their worm shall not die" from the body, "and the fire shall not be quenched" from the soul.
(l) T. Bab. Pesachim. fol. 54. 1. & Gloss. in ib. (m) Zohar in Exod. fol. 62. 3.
John Wesley
9:44 Where their worm - That gnaweth the soul, (pride, self will, desire, malice, envy, shame, sorrow, despair,) dieth not - No more than the soul itself: and the fire (either material, or infinitely worse!) that tormenteth the body, is not quenched for ever. Is 66:24.
9:479:47: Ուր որդն նոցա ո՛չ մեռանի՝ եւ հուրն ո՛չ շիջանի։
47 ուր նրանց որդը չի մեռնում, եւ կրակը չի հանգչում
47 Ուր անոնց որդը չի մեռնիր ու կրակը չի մարիր։
ուր որդն նոցա ոչ մեռանի եւ հուրն ոչ շիջանի:

9:47: Ուր որդն նոցա ո՛չ մեռանի՝ եւ հուրն ո՛չ շիջանի։
47 ուր նրանց որդը չի մեռնում, եւ կրակը չի հանգչում
47 Ուր անոնց որդը չի մեռնիր ու կրակը չի մարիր։
zohrab-1805▾ eastern-1994▾ western am▾
9:4545: И если нога твоя соблазняет тебя, отсеки ее: лучше тебе войти в жизнь хромому, нежели с двумя ногами быть ввержену в геенну, в огонь неугасимый,
9:45  καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν.
9:45. καὶ (And) ἐὰν (if-ever) ὁ (the-one) πούς (a-foot) σου (of-thee) σκανδαλίζῃ (it-might-cumber-to) σε, (to-thee,"ἀπόκοψον (thou-should-have-felled-off) αὐτόν: (to-it) καλόν (seemly) ἐστίν (it-be) σε (to-thee) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) ζωὴν (to-a-lifing) χωλὸν (to-lame) ἢ (or) τοὺς (to-the-ones) δύο (to-two) πόδας (to-feet) ἔχοντα (to-holding) βληθῆναι (to-have-been-casted) εἰς (into) τὴν (to-the-one) γέενναν. (to-a-geenna)
9:45. ubi vermis eorum non moritur et ignis non extinguiturWhere their worm dieth not, and the fire is not extinguished.
45. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell.
9:45. But if your foot causes you to sin, chop it off: it is better for you to enter into eternal life lame, than having two feet to be cast into the Hell of unquenchable fire,
9:45. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

45: И если нога твоя соблазняет тебя, отсеки ее: лучше тебе войти в жизнь хромому, нежели с двумя ногами быть ввержену в геенну, в огонь неугасимый,
9:45  καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν.
9:45. ubi vermis eorum non moritur et ignis non extinguitur
Where their worm dieth not, and the fire is not extinguished.
9:45. But if your foot causes you to sin, chop it off: it is better for you to enter into eternal life lame, than having two feet to be cast into the Hell of unquenchable fire,
9:45. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:45: Mar 9:43, Mar 9:44
John Gill
9:45 And if thy foot offend thee, cut it off,.... Such who are that to men, as the foot is to the body, the support of them through whom they have their maintenance and subsistence; and yet these, if they are a means of causing them to stumble and tail, or of leading out of the ways of Christ, and off from him, their company is to be shunned and abstained from;
Tit is better for thee to enter halt into life. The Vulgate Latin version reads, "eternal life", which is undoubtedly intended by "life"; and so reads the Cambridge copy of Beza's; and the meaning is, that it is better to go alone without such company into heaven,
than having two feet to be cast into hell, into the fire that never shall be quenched; See Gill on Mk 9:44.
9:489:48: Զի ամենայն ինչ հրով յաղեսցի[763]։ [763] Ոսկան ՚ի Լատինականէն առեալ յաւելու. Հրով յաղեսցի. եւ ամենայն ողջակէզ աղիւ յաղեսցի։
48 որովհետեւ ամէն ինչ կրակով պիտի աղուի
48 Վասն զի ամէն մարդ կրակով պիտի աղուի եւ ամէն զոհ աղով պիտի աղուի։
Զի ամենայն [53]ինչ հրով յաղեսցի[54]:

9:48: Զի ամենայն ինչ հրով յաղեսցի[763]։
[763] Ոսկան ՚ի Լատինականէն առեալ յաւելու. Հրով յաղեսցի. եւ ամենայն ողջակէզ աղիւ յաղեսցի։
48 որովհետեւ ամէն ինչ կրակով պիտի աղուի
48 Վասն զի ամէն մարդ կրակով պիտի աղուի եւ ամէն զոհ աղով պիտի աղուի։
zohrab-1805▾ eastern-1994▾ western am▾
9:4646: где червь их не умирает и огонь не угасает.
9:46  
9:46. [WH omits this verse.]
9:46. quod si oculus tuus scandalizat te eice eum bonum est tibi luscum introire in regnum Dei quam duos oculos habentem mitti in gehennam ignisAnd if thy eye scandalize thee, pluck it out: it is better for thee with one eye to enter into the kingdom of God than having two eyes to be cast into the hell of fire:
46.
9:46. where their worm does not die, and the fire is not extinguished.
9:46. Where their worm dieth not, and the fire is not quenched.
Where their worm dieth not, and the fire is not quenched:

46: где червь их не умирает и огонь не угасает.
9:46  
9:46. [WH omits this verse.]
9:46. quod si oculus tuus scandalizat te eice eum bonum est tibi luscum introire in regnum Dei quam duos oculos habentem mitti in gehennam ignis
And if thy eye scandalize thee, pluck it out: it is better for thee with one eye to enter into the kingdom of God than having two eyes to be cast into the hell of fire:
46.
9:46. where their worm does not die, and the fire is not extinguished.
9:46. Where their worm dieth not, and the fire is not quenched.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:46: Luk 16:24-26
John Gill
9:46 Where their worm dieth not, and the fire is not quenched. The Persic version renders it, "because from thence there can be no deliverance": which is rather an interpretation of these figurative expressions, and is a good one; since they design the eternity of hell torments, as well as point at the anguish and misery of them.
9:499:49: Բարւո՛ք է աղ. եթէ աղն անհամեսցի, ի՞ւ համեմեսցի. արդ՝ դուք կալարո՛ւք յանձինս ձեր զաղն, եւ խաղաղութի՛ւն արարէ՛ք ընդ միմեանս[764]։[764] Բազումք. Եւ եթէ աղն անհա՛՛։
49 Աղը լաւ բան է. բայց եթէ աղը անհամանայ, ինչո՞վ պիտի համեմուի. արդ, դուք ձեր մէ՛ջ ունեցէք աղը եւ իրար հետ խաղաղութեա՛մբ ապրեցէք»:
49 Աղը աղէկ է, բայց եթէ աղը անհամանայ, ինչո՞վ պիտի համովցնէք. ձեր անձին մէջ աղ ունեցէք եւ իրարու հետ խաղաղութիւն ունեցէք»։
Բարւոք է աղ. եւ եթէ աղն անհամեսցի, ի՞ւ համեմեսցի. արդ դուք կալարուք յանձինս ձեր զաղն, եւ խաղաղութիւն արարէք ընդ միմեանս:

9:49: Բարւո՛ք է աղ. եթէ աղն անհամեսցի, ի՞ւ համեմեսցի. արդ՝ դուք կալարո՛ւք յանձինս ձեր զաղն, եւ խաղաղութի՛ւն արարէ՛ք ընդ միմեանս[764]։
[764] Բազումք. Եւ եթէ աղն անհա՛՛։
49 Աղը լաւ բան է. բայց եթէ աղը անհամանայ, ինչո՞վ պիտի համեմուի. արդ, դուք ձեր մէ՛ջ ունեցէք աղը եւ իրար հետ խաղաղութեա՛մբ ապրեցէք»:
49 Աղը աղէկ է, բայց եթէ աղը անհամանայ, ինչո՞վ պիտի համովցնէք. ձեր անձին մէջ աղ ունեցէք եւ իրարու հետ խաղաղութիւն ունեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4747: И если глаз твой соблазняет тебя, вырви его: лучше тебе с одним глазом войти в Царствие Божие, нежели с двумя глазами быть ввержену в геенну огненную,
9:47  καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν,
9:47. καὶ (And) ἐὰν (if-ever) ὁ (the-one) ὀφθαλμός (an-eye) σου (of-thee) σκανδαλίζῃ (it-might-cumber-to) σε, (to-thee,"ἔκβαλε (thou-should-have-had-casted-out) αὐτόν: (to-it) καλόν (seemly) σέ (to-THEE) ἐστιν (it-be) μονόφθαλμον (to-alone-eyed) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἢ (or) δύο (to-two) ὀφθαλμοὺς (to-eyes) ἔχοντα (to-holding) βληθῆναι (to-have-been-casted) εἰς (into) γέενναν, (to-a-geenna,"
9:47. ubi vermis eorum non moritur et ignis non extinguiturWhere their worm dieth not, and the fire is not extinguished.
47. And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell;
9:47. But if your eye causes you to sin, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into the Hell of fire,
9:47. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

47: И если глаз твой соблазняет тебя, вырви его: лучше тебе с одним глазом войти в Царствие Божие, нежели с двумя глазами быть ввержену в геенну огненную,
9:47  καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν,
9:47. ubi vermis eorum non moritur et ignis non extinguitur
Where their worm dieth not, and the fire is not extinguished.
9:47. But if your eye causes you to sin, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into the Hell of fire,
9:47. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:47: thine: Gen 3:6; Job 31:1; Psa 119:37; Mat 5:28, Mat 5:29, Mat 10:37-39; Luk 14:26; Gal 4:15; Phi 3:7, Phi 3:8
offend thee: or, cause thee to offend, Mar 9:43 *marg.
John Gill
9:47 And if thine eye offend thee, pluck it out,.... Than which, nothing is dearer to man, it being very tender, and exceeding useful: this metaphor the Lord sometimes makes use of, to show how dear his people are unto him, and what a tender concern he has for them, Deut 32:10. And here it may design such, as are most beloved by men, and are their most intimate acquaintance, and bosom friends; and yet these are to be parted with, when they prove snares and stumbling blocks, or give offence, by endeavouring to draw into sin, and from Christ:
Tit is better for thee to enter into the kingdom of God with one eye; that kingdom, which God has prepared for his people, from the foundation of the world, and of his rich grace, gives unto them, and in which they will enjoy him to all eternity;
than having two eyes, to be cast into hell fire. In the two instances before it is added, "that never shall be quenched".
Robert Jamieson, A. R. Fausset and David Brown
9:47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire--On the words "hell" and "hell-fire," or "the hell of fire," see on Mt 5:22.
 
9:4848: где червь их не умирает и огонь не угасает.
9:48  ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται·
9:48. ὅπου (to-which-of-whither) ὁ ( the-one ) σκώληξ ( a-maggot ) αὐτῶν ( of-them ) οὐ ( not ) τελευτᾷ ( it-finisheth-of-unto ) καὶ ( and ) τὸ ( the-one ) πῦρ ( a-fire ) οὐ ( not ) σβέννυται : ( it-be-en-quelled )
9:48. omnis enim igne sallietur et omnis victima sallieturFor every one shall be salted with fire: and every victim shall be salted with salt.
48. where their worm dieth not, and the fire is not quenched.
9:48. where their worm does not die, and the fire is not extinguished.
9:48. Where their worm dieth not, and the fire is not quenched.
Where their worm dieth not, and the fire is not quenched:

48: где червь их не умирает и огонь не угасает.
9:48  ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται·
9:48. omnis enim igne sallietur et omnis victima sallietur
For every one shall be salted with fire: and every victim shall be salted with salt.
9:48. where their worm does not die, and the fire is not extinguished.
9:48. Where their worm dieth not, and the fire is not quenched.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:48: Mar 9:44, Mar 9:46
John Gill
9:48 Where their worm dieth not, and the fire is not quenched. This is repeated again, not only to assure the truth of the thing, but to raise the attention of the mind unto it, and fix an awful impression upon it: the Persic version renders it, "from whence thou shall never find redemption": there is no redemption from hell, as Origen and others have thought.
Robert Jamieson, A. R. Fausset and David Brown
9:48 Where their worm dieth not, and the fire is not quenched--See on Mt 5:30; The "unquenchablesness" of this fire has already been brought before us (see on Mt 3:12); and the awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body, is taken from the closing words of the evangelical prophet (Is 66:24), which seem to have furnished the later Jewish Church with its current phraseology on the subject of future punishment (see LIGHTFOOT).
 
9:4949: Ибо всякий огнем осолится, и всякая жертва солью осолится.
9:49  πᾶς γὰρ πυρὶ ἁλισθήσεται.
9:49. πᾶς (All) γὰρ (therefore) πυρὶ (unto-a-fire) ἁλισθήσεται. (it-shall-be-salted-to)
9:49. bonum est sal quod si sal insulsum fuerit in quo illud condietis habete in vobis sal et pacem habete inter vosSalt is good. But if the salt become unsavoury, wherewith will you season it? Have salt in you: and have peace among you.
49. For every one shall be salted with fire.
9:49. For all shall be salted with fire, and every victim shall be salted with salt.
9:49. For every one shall be salted with fire, and every sacrifice shall be salted with salt.
For every one shall be salted with fire, and every sacrifice shall be salted with salt:

49: Ибо всякий огнем осолится, и всякая жертва солью осолится.
9:49  πᾶς γὰρ πυρὶ ἁλισθήσεται.
9:49. bonum est sal quod si sal insulsum fuerit in quo illud condietis habete in vobis sal et pacem habete inter vos
Salt is good. But if the salt become unsavoury, wherewith will you season it? Have salt in you: and have peace among you.
9:49. For all shall be salted with fire, and every victim shall be salted with salt.
9:49. For every one shall be salted with fire, and every sacrifice shall be salted with salt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49-50: Это место представляет собою, так называемый, crux interpretum. Непонятно, почему Господь Свое учение о необходимости избегать соблазнов обосновывает указанием на осоление всякого каким-то огнем и всякой жертвы - солью. Ввиду невозможности дать естественное объяснение этому тексту, находящемуся только у ев. Марка, некоторые ученые (напр., Кённеке в Beitrage z. Forder Th. 1908, 1) делает такое исправление данного места. Он переставляет слова 50-го стиха в начало 49-го, на место выражения: "ибо всякий огнем осолится", которое этому ученому кажется не подлинным. Таким образом, 49-й стих у него имеет такой вид: "соль добрая вещь, ибо (см. Лев II, 13) всякая жертва осолится солью". Проф. Богдашееский, однако, находит эту новую попытку истолкования ни к чему не ведущей, так как при ней остается невыясненной) связь 49-го стиха с 48-м и притом не имеющею основания в наиболее удостоверенных списках Евангелия, в которых наиболее является принятым наш вид 49-го стиха. По мнению проф. Богдашевского, мысль, заключающаяся в 48-м и 49-м стихах, может быть выражена таким образом. "Не бойтесь - говорит Христос - духовного самоотречения. Для избежания соблазнов не щадите ни одного члена своего тела, соблазняющего вас, ибо путь верного Моего ученика, как истинной духовной жертвы Богу, есть путь осоления огнем, т.е. огнем самопожертвования, самоотречения, духовного очищения. Нужно вообще иметь "соль" в себе, т.е. христианский дух, христианское всегдашнее настроение, христианские принципы веры и жизни, и раз эта "соль" потеряет в нас силу, мы уже не можем воздействовать на других. Не будет между нами и мира, и мы будем спорить, кто больше из нас" (Труды Киев. д. Акад. 1909: июль - авг. с. 485-487). С таким толкованием можно вполне согласиться: нужно только поставить 49-й стих в связь со всем отделом 37-48: ст. В самом деле, очень правдоподобно, что Господь в конце речи о соблазнах возвратился к основному Своему пункту - о необходимости смирения для учеников Его, и для доказательства этой необходимости указал на то, что ученики Его должны идти к совершенству путем разных испытаний. Только мы предпочли бы так выразить мысль 49-50-го стихов: "Что вам бояться пожертвовать какою-либо привязанностью? (ср. Мф V, 29). Ведь никому из Моих последователей не избежать огня страданий, которые Бог будет посылать им для того, чтобы они могли закалиться в добродетели. Ведь не напрасно еще в Ветхом Завете всякая жертва осолялась солью - это имело особое духовное значение, так как соль придавала известный вкус мясу жертвенному. Так и в Христовых последователях должна храниться соль самоотвержения, без которой им не найти благоволения у Бога. Если это самоотвержение исчезнет, то христианская жизнь упадет. А имея самоотвержение, христиане будут способны иметь и мир между собою, не превозносясь друг пред другом своими преимуществами".
Adam Clarke: Commentary on the Bible - 1831
9:49: For every one shall be salted with fire - Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex Bezae, and some other MSS., have omitted the first clause; and several MSS. keep the first, and omit the last clause - and every sacrifice shall be salted with salt. There appears to be an allusion to Isa 66:24. It is generally supposed that our Lord means, that as salt preserves the flesh with which it is connected from corruption, so this everlasting fire, το πυρ το ασβεστον, this inconsumable fire, will have the property, not only of assimilating all things cast into it to its own nature, but of making them inconsumable like itself.
Scaliger supposes, that instead of πας πυρι, πασα πυρια, every sacrifice (of flour) should be read, "Every sacrifice (of flour) shall be salted, and every burnt offering shall be salted." This, I fear, is taking the text by storm. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul, in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old Trapp's note on the place pleases me as much as any I have seen: - "The Spirit, as salt, must dry up those bad humours in us which breed the never-dying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire." Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following may be considered as a parallel text: - Every thing that may abide the fire, ye shalt make go through the fire, and it shall be clean; and all that abideth not the fire, ye shall make go through the water, Num 31:23. Ye, disciples, are the Lord's sacrifice; ye shall go through much tribulation, in order to enter into my kingdom: but ye are salted, ye are influenced by the Spirit of God, and are immortal till your work is done; and should ye be offered up, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this Spirit shall preserve all who believe on me from the corruption of sin, and from eternal perdition. That converts to God are represented as his offering, see Isa 66:20, the very place which our Lord appears to have here in view.
If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; they are burned without being consumed; they are sacrificed without being sanctified - are salted with the fire of hell, as eternal victims of the Divine Justice. We must of necessity be sacrificed to God, after one way or other, in eternity; and we have now the choice either of the unquenchable fire of his justice, or of the everlasting flame of his love. Quesnel.
Albert Barnes: Notes on the Bible - 1834
9:49
Every one shall be salted with fire - Perhaps no passage in the New Testament has given more perplexity to commentators than this, and it may be impossible now to fix its precise meaning. The common idea affixed to it has been, that as salt preserves from putrefaction, so fire, applied to the wicked in hell, will have the property of preserving them in existence, or they will "be" preserved amid the sprinkling of fire, to be continually in their sufferings a sacrifice to the justice of God; but this meaning is not quite satisfactory. Another opinion has been, that as salt was sprinkled on the victim preparatory to its being devoted to God (see Lev 2:13), so would "the apostles," by trials, calamities, etc., represented here by "fire," be prepared as a sacrifice and offering to God. Probably the passage has no reference at all to future punishment; and the difficulty of interpreting it has arisen from supposing it to be connected with the 48th verse, or given as a "reason" for what is said in "that" verse, rather than considering it as designed to illustrate the "general design" of the passage. The main scope of the passage was not to discourse of future punishment; that is brought in incidentally. The chief object of the passage was -
1. To teach the apostles that "other men," not "with them," might be true Christians, Mar 9:38-39.
2. That they ought to be disposed to look favorably upon the slightest evidence that they "might be true believers," Mar 9:41.
3. That they ought to avoid giving "offence" to such feeble and obscure Christians, Mar 9:42.
4. That "everything" calculated to give offence, or to dishonor religion, should be removed, Mar 9:43. And,
5. That everything which would endanger their salvation should be sacrificed; that they should "deny" themselves in every way in order to obtain eternal life. In this way they would be "preserved" to eternal life.
The word "fire," here, therefore denotes self-denials, sacrifices, trials, in keeping ourselves from the gratification of the flesh. As if he had said, "Look at the sacrifice on the altar. It is an offering to God, about to be presented to him. It is sprinkled with "salt, emblematic of purity, of preservation and of fitting it, therefore, for a sacrifice." So "you" are devoted to God. You are sacrifices, victims, offerings to him in his service. To make you "acceptable" offerings, every thing must be done to "preserve" you from sin and to "purify" you. Self-denials, subduing the lusts, enduring trials, removing offences, are the proper "preservatives" in the service of God. Doing this, you will be acceptable offerings and be saved; without this, you will be "unfit" for his eternal service and will be lost."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:49: and every: Lev 2:13; Eze 43:24
Geneva 1599
9:49 (11) For every one shall be (n) salted with fire, and every sacrifice shall be salted with salt.
(11) We must be seasoned and sprinkled by God, so that we may be both acceptable sacrifices unto him, and also so that in our being knit together we may season one another.
(n) That is, will be consecrated to God, being seasoned with the incorruptible word.
John Gill
9:49 For every one shall be salted with fire,.... That is every one of those that transgress the law of God, offend any that, believe in Christ, retain their sins, and sinful companions; every one of them that are cast into hell, where the worm of conscience is always gnawing, and the fire of divine wrath is always burning, with that fire every one of them shall be salted: that fire shall be to them, what salt is to flesh; as that keeps flesh from putrefaction and corruption, so the fire of hell, as it will burn, torture, and distress rebellious sinners, it will preserve them in their beings; they shall not be consumed by it, but continued in it: so that these words are a reason of the former, showing and proving, that the soul in torment shall never die, or lose any of its powers and faculties; and particularly, not its gnawing, torturing conscience; and that the fire of hell is inextinguishable; for though sinners will be inexpressibly tormented in it, they will not be consumed by it; but the smoke of their torments shall ascend for ever and ever; and that they will be so far from being annihilated by the fire of hell, that they shall be preserved in their beings in it, as flesh is preserved by salt:
and every sacrifice shall be salted with salt; referring to Lev 2:13. "With all thine offerings thou shall offer salt"; not only the meat offerings, but the burnt offerings, and all others, were to be offered with salt (n); of which, the Jews say the following things (o):
"It is an affirmative precept to salt all the sacrifices, before they go up to the altar, as it is said, Lev 2:13. With all thine offerings thou shall offer salt; and there is nothing brought to the altar without salt, except the wine of drink offerings, and blood, and wood; and this thing is a tradition, and there is no Scripture to support it; and the commandment is to salt the flesh very well, as one salts flesh for roasting, who turns the part, and salts it; though if he salts the whole, with even one grain of salt, it is right; he that offers without any salt at all, is to be beaten; as it is said, "thou shall not suffer the salt of the covenant of thy God to be lacking": and though he is to be beaten, the offering is right, and acceptable, except the meat offering.--The salt, with which they salt all the sacrifices, is from the congregation, as the wood; and a private person does not bring salt, or wood, for his offering, from his own house: and in three places (p) they put on salt, in the chamber of salt, and upon the ascent of the altar, and upon the top of the altar: in the chamber of salt they salt the skins of the holy things; and upon the ascent of the altar they salt the parts (of the sacrifice); and upon the top of the altar they salt the handful, and the frankincense and the meat offerings, that are burnt, and the burnt offerings of fowls.''
Something of this kind also obtained among the Heathens, who thought their sacrifices were not rightly offered, nor acceptable to God, unless salt was used with them (q). Now our Lord in this has either respect to the same persons, as before; and signifies hereby, that the wicked in hell shall be victims to divine justice, and sacrifices to his wrath and vengeance; and that as the sacrifices under the law were salted with salt, these shall be salted with the fire of hell, and shall never be utterly destroyed; but shall ever remain the objects of God's sore displeasure; and fiery indignation: or he may have respect to a different sort of persons, even to the saints and people of God, who are an holy, living, and acceptable sacrifice to him; and in the prophecy referred to in the context, Is 66:20, they are said to be brought for "an offering to the Lord--as the children of Israel bring an offering in a clean vessel into the house of the Lord": and so as the sacrifices of the Jews were salted with salt, and became acceptable to God; such who are seasoned with the grace of God, are preserved from the corruptions of the world, are acceptable in the sight of God, and are kept safe to his kingdom and glory.
(n) Piske Toseph. Ceritot, c. 1. art. 3. (o) Maimon. Hilch. Issure Mizbeach, c. 5. sect. 11, 12, 13. Vid. ib. in Misn. Menachot, c. 3. sect. 2. (p) T. Bab. Menachot, fol. 21. 2. & Baal Hatturim in Lev ii. 13. (q) Servius in Virgil. Aeneid. l. 2. p. 568, 569. & in l. 12. p. 1751. Alex. ab Alex. Genial. Dier. l. 4. c. 17.
John Wesley
9:49 Every one - Who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby whereas every acceptable sacrifice shall be salted with another kind of salt, even that of Divine grace, which purifies the soul, (though frequently with pain) and preserves it from corruption.
Robert Jamieson, A. R. Fausset and David Brown
9:49 For every one shall be salted with fire, and every sacrifice shall be salted with salt--A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" with which he "must be salted" probably means "a fiery trial" to season him. (Compare Mal 3:2, &c.). The reference to salting the sacrifice is of course to that maxim of the Levitical law, that every acceptable sacrifice must be sprinkled with salt, to express symbolically its soundness, sweetness, wholesomeness, acceptability. But as it had to be roasted first, we have here the further idea of a salting with fire. In this case, "every sacrifice," in the next clause, will mean, "Every one who would be found an acceptable offering to God"; and thus the whole verse may perhaps be paraphrased as follows: "Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a salting, like the Levitical sacrifices." Another, but, as it seems to us, farfetched as well as harsh, interpretation--suggested first, we believe, by MICHAELIS, and adopted by ALEXANDER--takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of the lost not only in but by means of the fire of hell. Their reason for this is that the other interpretation changes the meaning of the "fire," and the characters too, from the lost to the saved, in these verses. But as our Lord confessedly ends His discourse with the case of His own true disciples, the transition to them in Mk 9:48 is perfectly natural; whereas to apply the preservative salt of the sacrifice to the preserving quality of hell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the unseemly jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them.
 
9:5050: Соль--добрая [вещь]; но ежели соль не солона будет, чем вы ее поправите? Имейте в себе соль, и мир имейте между собою.
9:50  καλὸν τὸ ἅλας· ἐὰν δὲ τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; ἔχετε ἐν ἑαυτοῖς ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις.
9:50. Καλὸν (Seemly) τὸ (the-one) ἅλας: (a-saltiness) ἐὰν (if-ever) δὲ (moreover) τὸ (the-one) ἅλας (a-saltiness) ἄναλον (un-salted) γένηται , ( it-might-have-had-became ,"ἐν (in) τίνι (unto-what-one) αὐτὸ (to-it) ἀρτύσετε; (ye-shall-adjust?"ἔχετε (Ye-should-hold) ἐν (in) ἑαυτοῖς (unto-selves) ἅλα, (to-a-salt,"καὶ (and) εἰρηνεύετε (ye-should-peace-of) ἐν (in) ἀλλήλοις . ( unto-one-to-other )
50. Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another.
9:50. Salt is good: but if the salt has become bland, with what will you season it? Have salt in yourselves, and have peace among yourselves.”
9:50. Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another:

50: Соль--добрая [вещь]; но ежели соль не солона будет, чем вы ее поправите? Имейте в себе соль, и мир имейте между собою.
9:50  καλὸν τὸ ἅλας· ἐὰν δὲ τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; ἔχετε ἐν ἑαυτοῖς ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις.
9:50. Salt is good: but if the salt has become bland, with what will you season it? Have salt in yourselves, and have peace among yourselves.”
9:50. Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
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Adam Clarke: Commentary on the Bible - 1831
9:50: If the salt have lost his saltness - See on Mat 5:13 (note).
Have salt in yourselves - See that ye have at all times the preserving principle of Divine grace in your hearts, and give that proof of it which will satisfy your own minds, and convince or silence the world: live in brotherly kindness and peace with each other: thus shall all men see that you are free from ambition, (see Mar 9:34), and that you are my disciples indeed. That it is possible for the salt to lose its savor, and yet retain its appearance in the most perfect manner, see proved on the note on Mat 5:13 (note).
Albert Barnes: Notes on the Bible - 1834
9:50
Lost its saltness ... - See the notes at Mat 5:13.
Have salt in yourselves - Have the preserving, purifying principle always; the principles of denying yourselves, of suppressing pride, ambition, contention, etc., and thus you will be an acceptable offering to God.
Have peace - Avoid contention and quarrelling, struggling for places, honors, and office, and seek each other's welfare, and religion will be honored and preserved in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:50: is good: Job 6:6; Mat 5:13; Luk 14:34, Luk 14:35
Have salt: Eph 4:29; Col 4:6
have peace: Psa 34:14, Psa 133:1; Joh 13:34, Joh 13:35, Joh 15:17, Joh 15:18; Rom 12:18, Rom 14:17-19; Co2 13:11; Gal 5:14, Gal 5:15, Gal 5:22; Eph 4:2-6, Eph 4:31, Eph 4:32; Phi 1:27, Phi 2:1-3; Col 3:12; Ti2 2:22; Heb 12:14; Jam 1:20, Jam 3:14-18; Pe1 3:8
John Gill
9:50 Salt is good,.... To make meat savoury, and keep flesh from corrupting; and so is the grace of God, to season men's hearts, make their discourse savoury, and preserve them from the corruption of sin: and so men made partakers of the grace of God; they are good and useful to others, both by their words and actions, and especially ministers of the Gospel, who are "the salt of the earth"; see Gill on Mt 5:13; and here Christ may chiefly intend his apostles:
but if the salt hath lost its saltness, wherewith will ye season it? there is no recovering it, it becomes good for nothing; See Gill on Mt 5:13;
have salt in yourselves; the doctrine of grace, and word of Christ, prudence in talk and conversation, and holiness of heart and life, so as to behave wisely towards them that are without;
and have peace one with another; which the God of peace calls unto, the Gospel of peace requires, and the grace of God teaches. Salt is an emblem of firm union, concord, and agreement: hence the covenant of peace is called a covenant of salt, Num 18:19, compared with Num 25:12. This exhortation, very appropriately follows upon the making mention of salt in different senses; especially, this exhortation was the more necessary to the disciples at this time, since they had been very lately warmly disputing the point among themselves, who should be greatest in the kingdom of the Messiah; and which had occasioned this discourse of Christ's.
John Wesley
9:50 Such salt is good indeed; highly beneficial to the world, in respect of which I have termed you the salt of the earth. But if the salt which should season others, have lost its own saltness, wherewith will ye season it? - Beware of this; see that ye retain your savour; and as a proof of it, have peace one with another. More largely this obscure text might be paraphrased thus: - As every burnt offering was salted with salt, in order to its being cast into the fire of the altar, so every one who will not part with his hand or eye, shall fall a sacrifice to Divine justice, and be cast into hell fire, which will not consume, but preserve him from a cessation of being. And on the other hand, every one, who, denying himself and taking up his cross, offers up himself as a living sacrifice to God, shall be seasoned with grace, which like salt will make him savoury, and preserve him from destruction for ever. As salt is good for preserving meats, and making them savoury, so it is good that ye be seasoned with grace, for the purifying your hearts and lives, and for spreading the savour of my knowledge, both in your own souls, and wherever ye go. But as salt if it loses its saltness is fit for nothing, so ye, if ye lose your faith and love, are fit for nothing but to be utterly destroyed. See therefore that grace abide in you, and that ye no more contend, Who shall be greatest. Mt 5:13; Lk 14:34.
Robert Jamieson, A. R. Fausset and David Brown
9:50 Salt is good; but if the salt have lost his saltness--its power to season what it is brought into contact with.
wherewith will ye season it?--How is this property to be restored? See on Mt 5:13.
Have salt in yourselves--See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you.
and--with respect to the miserable strife out of which all this discourse has sprung, in one concluding word.
have peace one with another--This is repeated in Th1 5:13.