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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have the history of our Saviour's infancy, where we find how early he began to suffer, and that in him the word of righteousness was fulfilled, before he himself began to fulfil all righteousness. Here is, I. The wise men's solicitous enquiry after Christ, ver. 1-8. II. Their devout attendance on him, when they found out where he was, ver. 9-12. III. Christ's flight into Egypt, to avoid the cruelty of Herod, ver. 13-15. IV. The barbarous murder of the infants of Bethlehem, ver. 16-18. V. Christ's return out of Egypt into the land of Israel again, ver. 19-23.
Adam Clarke: Commentary on the Bible - 1831
Wise men come from the east to worship Christ, Mat 2:1, Mat 2:2. Herod, hearing of the birth of our Lord, is greatly troubled, Mat 2:3; and makes inquiry of the chief priests and scribes, where the Christ should be born, Mat 2:4. They inform him of the prophecy relative to Bethlehem, Mat 2:5, Mat 2:6. The wise men, going to Bethlehem, are desired by Herod to bring him word when they have found the child, pretending that he wished to do him homage, Mat 2:7, Mat 2:8. The wise men are directed by a star to the place where the young child lay, adore him, and offer him gifts, Mat 2:9-11. Being warned of God not to return to Herod, they depart into their own country another way, Mat 2:12. Joseph and Mary are divinely warned to escape into Egypt, because Herod sought to destroy Jesus, Mat 2:13, Mat 2:14. They obey, and continue in Egypt till the death of Herod, Mat 2:15. Herod, finding that the wise men did not return, is enraged, and orders all the young children in Bethlehem, under two years of age, to be massacred, Mat 2:16-18. Herod dies, and Joseph is divinely warned to return to the land of Israel, Mat 2:19-21. Finding that Archelaus reigned in Judea in place of his father Herod, he goes to Galilee, and takes up his residence at Nazareth, Mat 2:22, Mat 2:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 2:1, The wise men from the east enquire after Christ; Mat 2:3, at which Herod is alarmed; Mat 2:9, They are directed by a star to Bethlehem, worship him, and offer their presents; Mat 2:13, Joseph flees into Egypt with Jesus and his mother; Mat 2:16, Herod slays the children; Mat 2:20, himself dies; Mat 2:23, Christ is brought back again into Galilee to Nazareth.
2:1 2:1: Եւ ՚ի ծնանելն Յիսուսի ՚ի Բեթղահէմ Հրէաստանի յաւուրս Հերովդի՛ արքայի։ Ահա մոգք յարեւելից եկին յԵրուսաղէմ[23], [23] Ոմանք. ՚Ի Բեդղեեմ Հրեաստա՛՛։
1 Երբ Յիսուս ծնուեց Հրէաստանի Բեթղեհէմ քաղաքում, Հերովդէս արքայի օրով, ահա արեւելքից մոգեր եկան Երուսաղէմ եւ ասացին
2 Երբ Յիսուս ծնաւ Հրէաստանի Բեթլեհէմին մէջ Հերովդէս թագաւորին օրերը, ահա արեւելքէն մոգեր եկան Երուսաղէմ,
Եւ ի ծնանելն Յիսուսի ի Բեթղեհեմ Հրէաստանի յաւուրս Հերովդի արքայի, ահա մոգք յարեւելից եկին յԵրուսաղէմ:

2:1: Եւ ՚ի ծնանելն Յիսուսի ՚ի Բեթղահէմ Հրէաստանի յաւուրս Հերովդի՛ արքայի։ Ահա մոգք յարեւելից եկին յԵրուսաղէմ[23],
[23] Ոմանք. ՚Ի Բեդղեեմ Հրեաստա՛՛։
1 Երբ Յիսուս ծնուեց Հրէաստանի Բեթղեհէմ քաղաքում, Հերովդէս արքայի օրով, ահա արեւելքից մոգեր եկան Երուսաղէմ եւ ասացին
2 Երբ Յիսուս ծնաւ Հրէաստանի Բեթլեհէմին մէջ Հերովդէս թագաւորին օրերը, ահա արեւելքէն մոգեր եկան Երուսաղէմ,
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2:1 1: Когда же Иисус родился в Вифлееме Иудейском во дни царя Ирода, пришли в Иерусалим волхвы с востока и говорят:
2:1  τοῦ δὲ ἰησοῦ γεννηθέντος ἐν βηθλέεμ τῆς ἰουδαίας ἐν ἡμέραις ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ἱεροσόλυμα
2:1. Τοῦ (Of-the-one) δὲ (moreover) Ἰησοῦ (of-an-Iesous) γεννηθέντος (of-having-been-generated-unto) ἐν (in) Βηθλεὲμ (unto-a-Bethleem) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) ἐν (in) ἡμέραις (unto-days) Ἡρῴδου (of-a-Herodes) τοῦ (of-the-one) βασιλέως, (of-a-ruler-of," ἰδοὺ ( thou-should-have-had-seen ,"μάγοι (magos') ἀπὸ (off) ἀνατολῶν (of-finishings-up) παρεγένοντο ( they-had-became-beside ) εἰς (into) Ἰεροσόλυμα (to-a-Heirosoluma,"
2:1. cum ergo natus esset Iesus in Bethleem Iudaeae in diebus Herodis regis ecce magi ab oriente venerunt HierosolymamWhen Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the East to Jerusalem,
1. Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, wise men from the east came to Jerusalem,
Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem

1: Когда же Иисус родился в Вифлееме Иудейском во дни царя Ирода, пришли в Иерусалим волхвы с востока и говорят:
2:1  τοῦ δὲ ἰησοῦ γεννηθέντος ἐν βηθλέεμ τῆς ἰουδαίας ἐν ἡμέραις ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ἱεροσόλυμα
2:1. cum ergo natus esset Iesus in Bethleem Iudaeae in diebus Herodis regis ecce magi ab oriente venerunt Hierosolymam
When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the East to Jerusalem,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 При объяснении этого стиха нужно, прежде всего, обратить внимание на вероятность быстрой смены событий первоначального детства Спасителя. Мы с трудом можем предполагать, чтобы пребывание Его в Вифлееме после рождения было продолжительно, что протекло много времени от рождения Его до принесения в храм, и от бегства в Египет до возвращения из этой страны. Вероятнее всего, на все эти события потребовалось лишь несколько месяцев. Общепринятое в настоящее время мнение о порядке событий Рождества Христова таково: отправление Иосифа и Марии в Вифлеем (Лк II:12); Рождество Христово (Мф I:18–25, 18; Лк II:3–7); поклонение пастухов и сретение (Лк II:8–39); поклонение волхвов и бегство в Египет (Мф II:1–18), а затем возвращение в Назарет (Мф II:19–23; Лк II:39). — Слова: когда Иисус родился в Вифлееме Иудейском во дни царя Ирода, пришли в Иерусалим… можно было бы понимать в греческом тексте двояко, если бы он соответствовал русскому, — т. е. что или Иисус родился во дни Ирода, или волхвы пришли во дни Ирода. Но последнему пониманию препятствует слово idou — вот (в русск. пропущено; слав. «се»), которое разделяете речь и заставляет относить слова «во дни царя Ирода» к слову родился. Почему слово «вот» или «се» выпущено в русском переводе, нам неизвестно. Для такого опущения в существующих кодексах нет никаких оснований. — В Вифлееме Иудейском: что Иисус Христос родился в Вифлееме Иудейским, — в этом согласуются два евангелиста Матфей и Лука (II:4). Вифлеем, где родился Спаситель, называется в Евангелии Иудейским, в отличие от другого Вифлеема, который находился в колене Завулоновом, недалеко от озера Галилейского (Нав XIX:15), хотя евангелист и не хотел здесь сообщать географических сведений. Вифлеем назывался в древности еще другим именем — Ефрафа (Быт XXXV:16, 19; XLVIII:7; Мих 5, 2 — еврейск. ст. 1, и во многих других местах Ветхого Завета). Здесь Рахиль родила Иакову Вениамина, «роды ее были трудны», она умерла и погребена по дороге в Ефрафу, т. е. в Вифлеем, Сюда Руфь пришла с Ноэмминью (Руфь, I:19), собирала здесь колосья на поле Вооза, вышла за него замуж и родила ему Овида, у которого был сын Иессей, отец Давида (Руфь, III:17). Так как Давид родился и жил первоначально в Вифлееме, то он называется еще «городом Давидовым» (Лк II:4, 11). В настоящее время Вифлеем — такой же маленький городок, каким был всегда и прежде, на три часа пути от Иерусалима (верстах в 10–12), по дороге в Хеврон, расположен в стороне от этой дороги версты на полторы, к востоку. Весной местность около Вифлеема, когда пробивается трава, распускаются деревья и цветут полевые душистые анемоны, очень живописна. С плоских крыш вифлеемских домов можно видеть сильно понижающуюся к юго-востоку местность, где много закругленных бело-желтоватых холмов, и вдали виднеется Мертвое море, лежащее тысячи на четыре футов ниже местности, на которой расположен Вифлеем. В Вифлееме нет ни речек, ни ручейков, и воду берут обыкновенно из цистерн, которые наполняются дождевой водой. Но в равнине несколько дальше к югу от Вифлеема протекает ручей, где много воды, из «прудов Соломоновых». Жители трудолюбивы, занимаются преимущественно выделыванием и продажей разных вещиц путешественникам и обработкой земли, которая отличалась издавна плодородием. На месте рождения Христа и теперь существует пещера, увешанная дорогими лампадами. Во дни царя Ирода: т. е. Ирода, называемого «великим». Он был сын идумеянина Антипатра, а мать у него была арабка. Он был коронован царем иудейским в Риме и после того должен был завоевывать себе царство оружием. Евреи его ненавидели, несмотря на то, что в угоду им он перестроил иерусалимский храм с большим великолепием. Ирод был очень жесток и не брезговал ничем с целью упрочить за собой царство. Он казнил своего шурина (брата своей жены, Мариамны), тестя, тещу, троих сыновей и многих других лиц, подозревая их в заговорах против себя. Умер по достаточно точным вычислениям в 750 году от основания Рима, вскоре после рождения Спасителя, на 38 году своего царствования и на 70 году жизни. Подробные сведения об его царствовании сообщаются у Иосифа Флавия в его сочинении «Древности иудейские». гл. 14–17. — Волхвы с востока. О происхождении волхвов, которые пришли на поклонение к Спасителю, ничего определенного неизвестно, кроме того, что они пришли из восточных стран относительно, конечно, Иерусалима. Существует немало указаний, что волхвы, которые и по-еврейски, и по-гречески назывались маги, жили во многих странах и у многих народов — в Аравии, Персии, Халдее и Парфии. В последнее время, на основании новейших открытий ассиро-вавилонских клинообразных надписей, немецким экзегетом Цаном и другими предложена гипотеза о происхождении магов, которая представляется наиболее вероятною. Вкратце она заключается в следующем. Выражение «с востоков» (apo anatolwn), без члена и во множественном числе, сообщает представление о неопределенной дали в восточном направлении от Палестины, и уже по одному этому устраняет мысль об Аравии, — если бы даже царство набатейцев, которое в Гал 1, 17 ср. 2 Кор XI:32 называется Аравиею, бывшее к востоку от Иудейской области, и простиралось до Дамаска. Если обратить внимание на то, что выражения ев. Матфея указывают прежде всего на магов как на астрологов (Мф совсем не говорит, что это были какие-нибудь фокусники и чародеи, которых тогда много было в римской империи), то нельзя сомневаться, что волхвы пришли из какой-нибудь местности парфянского царства, тогда господствовавшего почти над всей Месопотамией или непосредственно, или через зависимых от него, подчиненных парфянам, царей, как это было в Едессе и Адиавене. Таким образом, волхвы пришли или из Вавилонии, или из какой-нибудь другой части Месопотамии, или же из прилегающих к ним местностей. О вавилонских магах говорится несколько раз в Библии. Так в Иер XIX:3 и 13 упоминается раб-маг («начальник магов») как титул вельможи, сопровождавшего Навуходоносора. В книге пророка Даниила не встречается слова маг, но перечисляются различные мудрецы, заклинатели, снотолкователи и проч. — они называются касдим-халдеи как особый класс (II:2, 10; IV:4; V:11). В других местах они называются «мудрецами вавилонскими» (11, 12, 48), а также и халдеями (II:4, 10). Словом «халдеи» греки и римляне обыкновенно называли касту священников и ученых у вавилонян, их характеристикой постоянно считали занятия астрономией и астрологией. Дары, принесенные магами, изобилуют не в одной только Аравии. Таково мнение Цана. Что эти восточные маги интересовались Палестиной, в доказательство цитируют такие изречения «магов и астрологов Ниневии и Вавилона»: «когда звезда находится на ее (Девы-созвездие) левом роге, будет затмение кольца Агарру» (= Финикии и Палестины); «когда Лев темен, торговля Агарру встретить помехи»; «когда Венера является в Деве, урожай Агарру будет хорош»; «когда Юпитер вступает в середину луны, возникнет нужда в Агарру»; «когда Сатурн, звезда Агарру, делается тусклым, худо для Агарру; будет враждебное нападение на Агарру». Следует при этом припомнить, что в Месопотамии жил Валаам, пророчествовавший о звезде Иакова. Название волхвов «царями» следует считать позднейшими вымыслами, равно как и их имена Валтасар, Каспар, или Иаспар, и Мельхиор, впервые указанные (Бедой) только в седьмом веке по Р. X., также определения их числа (трое — соответственно трем, принесенным ими, дарам, или по числу лиц Св. Троицы) и достоинства, как представителей трех главных народностей, происшедших от Сима, Хама и Иафета. Одно только может считаться достоверным: волхвы не были иудеями. Это видно из их вопроса: где родившийся царь иудейский (а не наш царь)? а также из очевидного незнакомства их с лицом, каким был Ирод и которому и во время которого нельзя было предлагать безопасно вопросов, подобных тому, какой предложили маги, незнания волхвов, где находится Вифлеем, и проч.
Համապատում
1-12. Մոգերի գալուստը հայտնի իրողություն է և Հիսուսի ծննդյան վերաբերյալ սքանչելի նշաններից մեկը, որի մասին պատմում է միայն Մատթեոսը, որ չի հիշում ծննդյան մյուս պարագաները, մինչդեռ Ղուկասը, որ բոլորից ավելի ընդարձակ է գրել Հիսուսի ծննդյան մասին, մոգերի մասին չի հիշատակում: Երկուսի պատմածներն իրար համաձայնեցնելու և շարադրելու վերաբերյալ տարբեր կարծիքներ են հայտնվել, բայց մենք՝ նախ պիտի իմանանք պատմությունը, և հետո ժամանակագրական խնդրի շուրջ հայտնենք մեր տեսությունը:

Հիսուսի ծննդյան օրերին, Հերովդեսի թագավորության ժամանակ, հանկարծ մի քանի մոգեր հասան Երուսաղեմ և սկսեցին հարցնել, թե՝ որտե՞ղ է հրեաների նորածին արքան, որի աստղը իրենք տեսան արևելքում, և եկան, որպեսզի իրենց հարգանքը մատուցեն:
Այս կապակցությամբ Երուսաղեմում փսփսուք և շփոթություն ընկավ, իսկ Հերովդեսն ամբողջովին այլայլվեց, և ինքն էլ սկսեց օգնել մոգերին, որպեսզի իմանա Նորածնի տեղը. ոչ թե հարգանք ընծայելու, այլ՝ Նրան վերացնելու համար: Հերովդեսը ժողովի հրավիրեց հրեաների օրինականներին, գիտնականներին և գլխավոր քահանաներին, և հանձնարարեց, որ պրպտեն Սուրբ Գիրքը և գտնեն, թե որտեղ պետք է ծնվի խոստացյալ Մեսիան:
Ժողովն ուշադրությունը կենտրոնացրեց Մեսիայի մարգարեության վրա, որ վկայել էր Բեթղեհեմի մասին, ասելով, որ թեպետ այն Հուդայի քաղաքների մեջ փոքր է, բայց այնտեղից պիտի ծնվի Իսրայելի իշխանը. «Ի քէն ելցէ ինձ լինել իշխան Իսրայէլի» (Միք. Ե 2), կամ «Ի քէն ելցէ ինձ իշխան՝ որ հովուեսցէ զժողովուրդ իմ զ Իսրայէլ» (Մատթեոս Բ 6): Համաձայն այս խոսքերի` հրեաների գիտնականներն ասացին Հերովդեսին, և Հերովդեսն էլ հայտնեց մոգերին, թե Բեթղեհեմի մեջ պետք է փնտրեն նորածին արքային: Խնդրեց նաև, որ տեղը գտնելիս իրեն լուր տան, որպեսզի ինքն էլ գնա և իր հարգանքն ընծայի:
Մոգերը ճանապարհ ընկան դեպի Բեթղեհեմ: Եվ ահա նորից տեսան այն լուսատուն, որը երևացել էր իրենց, և հետևելով լուսավորին՝ քայլեցին, մինչև որ այն հանգեց նորածնի ծնված տեղի վրա: Մոգերը մտան տուն և տեսան Նորածնին և մորը. երկրպագեցին և բացելով իրենց բերած ընծաների սնդուկները, նորածին արքային նվիրեցին ոսկի, կնդրուկ և զմուռս: Հասնելով իրենց նպատակին, պատրաստվեցին վերադառնալ, սակայն տեսիլքով հրաման ստացան չգնալ Երուսաղեմ և լուր տալ Հերովդեսին, որի միտքը չար էր, այլ Բեթղեհեմից բռնելով արևելքի ճանապարհը, վերադառնան իրենց երկիր: Այդպես էլ նրանք արեցին: Մոգերի Բեթղեհեմ հասնելը շատերը դնում են Հիսուսի ծնունդից մի քանի օր անց, և իբրև դրա հաստատություն, ներկայացնում են Լատին եկեղեցու տոների կարգը, որ դեկտեմբերի 25-ին տոնում է Ծնունդը, հունվարի 1-ին՝ թլպատությունը, հունվարի 6-ին՝ Հայտնության անվան տակ մոգերի գալուստը, և հունվարի 13-ին՝ Մկրտությունը: Սակայն այդ կարգը չի կարող փաստ լինել, քանի որ հայտնի է, որ հունվարի 6-ը Հիսուսի բոլոր հայտնությունների տոնն էր՝ ծնունդն էլ մեջը լինելով, և ոչ թե մոգերի գալստյան հիշատակը: Հետևաբար, մոգերի գալուստը ծնունդից 12 օր հետո դնելու համար լատին տոների շարակարգությունն իբրև փաստ օգտագործելը բավարար չէ:
Մենք այդ գալուստը դրեցինք ավելի ուշ՝ ծնունդի քառասունքից հետո: Մեր կարծիքը հիմնավորող փաստ ենք համարում նախ այն, որ մոգերի գալուստին և հետո նրանց՝ Երուսաղեմ չգնալուն հաջորդեց Հերովդեսի բարկությունն ու մանուկների կոտորածը: Եվ եթե քառասունքն արդեն կատարված չլիներ, ապա Երուսաղեմ գալը և քառասունք կատարելը անհնար կլիներ: Երկրորդ, պիտի ընդունենք, որ լուսատուն չերևաց Հիսուսի ծնունդից առաջ, քանի որ այդ դեպքում այն նշանակություն չէր ունենա: Արդ, եթե լուսատուն երևաց Հիսուսի ծնունդից հետո, ապա մինչև մոգերը տեսնեին, քննեին, ճանապարհ դուրս գային, հասնեին Երուսաղեմ, Հերովդեսից բացատրություն ստանային, և գնային Բեթղեհեմ, ապա 12 օրից էլ ավելի ժամանակ էր հարկավոր, եթե ոչ երկու ամիս ժամանակահատված: Ուշագրավ է նաև Մատթեոսի պատմության մեջ հիշված մոգերի՝ «տուն» մտնելու պարագան «եւ իբրեւ մտին ի տուն», որով հայտնի է դառնում, թե Մարիամն ու Հովսեփը մնացել էին ոչ թե իջևանատան ախոռի մեջ, այլ մնալու համար տուն էին գտել և կիսով չափ գոնե տեղավորվել էին այնտեղ: Իսկապես, Ղուկասը գրում է, թե քառասունքի արարողությունից հետո վերադարձան Նազարեթ (Ղուկ. Բ 39), սակայն Ղուկասը չի խոսում մոգերի գալստյան և Եգիպտոս փախուստի մասին, այլ հիշում է վերջնական կերպով Նազարեթում բնակություն հաստատելու մասին, ինչ որ Մատթեոսն էլ է հաստատում Եգիպտոսից տունդարձի պատմության մեջ (Մատթ. Բ 23): Իսկ թե ինչո՞ւ ազգահամարի համար Բեղթեհեմ գալուց հետո անմիջապես Նազարեթ չդարձան, կարող ենք ասել, թե Հիսուսի ծնունդից հետո քառասունքը նույն տեղում կատարելը թե´ օրինական էր և թե´ բնական: Քառասունքից հետո արդեն շատ չուշացավ մոգերի գալուստը ու Եգիպտոս փախուստը, որով Նազարեթ վերադառնալն արգելվեց: Մյուս կողմից՝ Մատթեոսը հիշում է, թե Եգիպտոսից հետ դառնալու ընթացքում վախեցան Հրեաստան գալ (Մատթ. Բ), որ ցույց է տալիս, թե նույն ընթացքում և դրանից առաջ Հովսեփն ու Մարիամը միտք ունեցան թողնել Նազարեթն ու Բեթղեհեմ հաստատվել, բայց չկարողացան իրենց այդ մտադրությունն իրագործել:
Մոգերի գալստան առիթով, հետաքրքիր է պարզել, թե ովքե՞ր էին և որտեղի՞ց եկան: Նախ և առաջ ասենք, որ Ավետարանում ոչինչ չկա այդ մասին: Միայն ասում է, թե Հրեաստանի արևելյան կողմից էին եկել, իսկ Հրեաստանի արևելքը կարող է տարածվել Եդոմի և Մովաբի երկրներից մինչև պարսիկների և հնդիկների կողմերը: Ավետարանը չի ասում նաև, թե կարող է նրանք իշխաններ լինեին: Իսկ ինչ որ տեսնում ենք այդ մասին պատկերների վրա, լոկ ավանդություն է՝ հիմնված սաղմոսի խոսքերի հիման վրա. «Թագաւորք Թարսսի եւ կղզեաց պատարագս մատուսցեն նմա. թագաւորք Արաբայ եւ Սաբայ պատարագս բերեցին նմա» (Սաղմ. ՀԱ 10): Մոգ անունը համեմատվեցին պարսից մոգի հետ, և Քրիստոսին փնտրող մոգերը կարծվեցին այդ կողմից: Ոմանք մոգ անունը նույնացրին Մոկք գավառի հետ, ուրիշներն էլ մտածեցին այլ բացատրություններ, որոնք, հավանական է, որ ավանդական չեն: Սրանցից առավել ճշմարտանման է այն, թե նրանք Հրեաստանի հարևան երկրներից եկած իմաստուններ էին, քիչ թե շատ տեղյակ հրեական մարգարեություններին:
Տեղից ավելի հաստատուն է նրանց անունների ավանդությունը. բոլոր եկեղեցիները համաձայն են երեք մոգերին ճանաչել Մելքոն, Գասպար և Բաղդասար անուններով, որոնց ոսկորները պահվում են Գերմանիայի Քյոլն քաղաքի հրաշակերտ մայր եկեղեցում, ուր փոխադրվել են 1162 թվականին, Իտալիայի Միլանո քաղաքից:
Մոգերի տված ընծաներին խորհրդավոր նշանակություն է տրվում, որովհետև ոսկին, որ ճոխության նշան է, ընծայված է իբրև թագավորի, կնդրուկը, որն անուշ խունկ է, ընծայված է իբրև Աստծո, զմուռսը, որ դառնահամ խեժ է, ընծայված է իբրև Փրկչի: Ուստի մոգերի ընծայաբերումը եղել է կատարյալ մի դավանության արտահայտություն, ճանաչելով Քրիստոս մանկանն իբրև երկնավոր թագավորի, իբրև Աստված և մարդու, և իբրև աշխարհի փրկչի՝ իր անձի զոհողությամբ:

Խնդրո առարկա է նաև մոգերին հայտնված լուսատուն: Արդյոք լոկ հրաշալիք էր, թե՞ բնական լուսավոր մի երևույթ, պարբերաբար երևացող գիսավոր մի մարմին, թե նոր հայտնվող մի լուսատու: Բոլոր կարծիքներն էլ ունեն իրենց պաշտպանները. քրիստոնյա աստղաբաշխերը նույնսիկ իրենց հաշվարկներով պաշտպանեցին իրական և երկնային լուսավոր մի երևույթի գոյությունը: Ոմանց կարծիքով Հիսուսի ծննդյան մոտավոր թվականին Լուսնթագ, Երևակ և Հրատ մոլորակների մերձեցումը պետք է եղած լինի հենց այն հրաշալի աստղը, որը երևացել էր մոգերին: Մինչև անգամ կատարվածի մեջ բնական մի երևույթ գտնելու համար հիշատակություններ են բերվում չինական ավանդություններից: Մենք այս տեսությունների մեջ չենք մտնում, որովհետև Ավետարանի պատմության նպատակը ոչ թե բնական մի լուսավոր՝ այլ գերբնական մի երևույթ ցույց տալն է, որը վերաբերում է Քրիստոսի ծնունդին և ոչ թե հետևանք է երկնային բնական և պարբերական շարժումների:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: It was a mark of humiliation put upon the Lord Jesus that, though he was the Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible, that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he came into the world, and the world knew him not; nay, he came to his own, and his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though there was the hiding of his power, yet he had horns coming out of his hand (Hab. iii. 4) enough to condemn the world, and the Jews especially, for their stupidity.

The first who took notice of Christ after his birth were the shepherds (Luke ii. 15, &c.), who saw and heard glorious things concerning him, and made them known abroad, to the amazement of all that heard them, v. 17, 18. After that, Simeon and Ann a spoke of him, by the Spirit, to all that were disposed to heed what they said, Luke ii. 38. Now, one would think, these hints should have been taken by the men of Judah and the inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the amazing stupidity of these Jews! And no less that of many who are called Christians! Observe,

I. When this enquiry was made concerning Christ. It was in the days of Herod the king. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the sceptre had now departed from Judah, and the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and to him shall the gathering of the people be: witness these wise men, Gen. xlix. 10.

II. Who and what these wise men were; they are here called Magoi--Magicians. Some that it in a good sense; the Magi among the Persians were their philosophers and their priests; nor would they admit any one for their king who had not first been enrolled among the Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer (Acts viii. 9, 11), and of Elymas, the sorcerer (Acts xiii. 6), nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the devil, when those who had been so much his devotees became the early adorers even of the infant Jesus; so soon were trophies of his victory over the powers of darkness erected. Well, whatever sort of wise men they were before, now they began to be wise men indeed when they set themselves to enquire after Christ.

This we are sure of, 1. That they were Gentiles, and not belonging to the commonwealth of Israel. The Jews regarded not Christ, but these Gentiles enquired him out. Note, Many times those who are nearest to the means, are furthest from the end. See ch. viii. 11, 12. The respect paid to Christ by these Gentiles was a happy presage and specimen of what would follow when those who were afar off should be made nigh by Christ. 2. That they were scholars. They dealt in arts, curious arts; good scholars should be good Christians, and then they complete their learning when they learn Christ. 3. That they were men of the east, who were noted for their soothsaying, Isa. ii. 6. Arabia is called the land of the east (Gen. xxv. 6), and the Arabians are called men of the east, Judg. vi. 3. The presents they brought were the products of that country; the Arabians had done homage to David and Solomon as types of Christ. Jethro and Job were of that country. More than this we have not to say of them. The traditions of the Romish church are frivolous, that they were in number three (though one of the ancients says that they were fourteen), that they were kings, and that they lie buried in Colen, thence called the three kings of Colen; we covet not to be wise above what is written.

III. What induced them to make this enquiry. They, in their country, which was in the east, had seen an extraordinary star, such as they had not seen before; which they took to be an indication of an extraordinary person born in the land of Judea, over which land this star was seen to hover, in the nature of a comet, or a meteor rather, in the lowers regions of the air; this differed so much from any thing that was common that they concluded it to signify something uncommon. Note, Extraordinary appearances of God in the creatures should put us upon enquiring after his mind and will therein; Christ foretold signs in the heavens. The birth of Christ was notified to the Jewish shepherds by an angel, to the Gentile philosophers by a star: to both God spoke in their own language, and in the way they were best acquainted with. Some think that the light which the shepherds saw shining round about them, the night after Christ was born, was the very same which to the wise men, who lived at such a distance, appeared as a star; but this we cannot easily admit, because the same star which they had seen in the east they saw a great while after, leading them to the house where Christ lay; it was a candle set up on purpose to guide them to Christ. The idolaters worshipped the stars as the host of heaven, especially the eastern nations, whence the planets have the names of their idol-gods; we read of a particular star they had in veneration, Amos v. 26. Thus the stars that had been misused came to be put to the right use, to lead men to Christ; the gods of the heathen became his servants. Some think this star put them in mind of Balaam's prophecy, that a star should come out of Jacob, pointing at a sceptre, that shall rise out of Israel; see Num. xxiv. 17. Balaam came from the mountains of the east, and was one of their wise men. Others impute their enquiry to the general expectation entertained at that time, in those eastern parts, of some great prince to appear. Tacitus, in his history (lib. 5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judæa rerum potirentur--A persuasion existed in the minds of many that some ancient writings of the priests contained a prediction that about that time an eastern power would prevail, and that persons proceeding from Judea would obtain dominion. Suetonius also, in the life of Vespasian, speaks of it; so that this extraordinary phenomenon was construed as pointing to that king; and we may suppose a divine impression made upon their minds, enabling them to interpret this star as a signal given by Heaven of the birth of Christ.

IV. How they prosecuted this enquiry. They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city, whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him. Then shall we know, if we follow on to know the Lord.

Their question is, Where is he that is born king of the Jews? They do not ask, whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but, Where is he born? Note, Those who know something of Christ cannot but covet to know more of him. They call Christ the King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is born a King.

To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry, Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have seen his star in the east. Are they asked, "What business have ye with him? What have the men of the east to do with the King of the Jews?" They have their answer ready, We are come to worship him. They conclude he will, in process of time, be their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour.

V. How this enquiry was treated at Jerusalem. News of it at last came to court; and when Herod heard it he was troubled, v. 3. He could not be a stranger to the prophecies of the Old Testament, concerning the Messiah and his kingdom, and the times fixed for his appearing by Daniel's weeks; but, having himself reigned so long and so successfully, he began to hope that those promises would for ever fail, and that his kingdom would be established and perpetuated in spite of them. What a damp therefore must it needs be upon him, to hear talk of this King being born, now, when the time fixed for his appearing had come! Note, Carnal wicked hearts dread nothing so much as the fulfilling of the scriptures.

But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it.

VI. What assistance they met with in this enquiry from the scribes and the priests, v. 4-6. Nobody can pretend to tell where the King of the Jews is, but Herod enquires where it was expected he should be born. The persons he consults are, the chief priests, who were teachers by office; and the scribes, who made it their business to study the law; their lips must keep knowledge, but then the people must enquire the law at their mouth, Mal. ii. 7. It was generally known that Christ should be born at Bethlehem (John vii. 42); but Herod would have counsel's opinion upon it, and therefore applies himself to the proper persons; and, that he might be the better satisfied, he has them altogether, all the chief priests, and all the scribes; and demands of them what was the place, according to the scriptures of the Old Testament, where Christ should be born? Many a good question is put with an ill design, so was this by Herod.

The priests and scribes need not take any long time to give an answer to this query; nor do they differ in their opinion, but all agree that the Messiah must be born in Bethlehem, the city of David, here called Bethlehem of Judea, to distinguish it from another city of the same name in the land of Zebulun, Josh. xix. 15. Bethlehem signifies the house of bread; the fittest place for him to be born in who is the true manna, the bread which came down from heaven, which was given for the life of the world. The proof they produce is taken from Mic. v. 2, where it is foretold that though Bethlehem be little among the thousands of Judah (so it is in Micah), no very populous place, yet it shall be found not the least among the princes of Judah (so it is here); for Bethlehem's honour lay not, as that of other cities, in the multitude of the people, but in the magnificence of the princes it produced. Though, upon some accounts, Bethlehem was little, yet herein it had the pre-eminence above all the cities of Israel, that the Lord shall count, when he writes up the people, that this man, even the man Christ Jesus, was born there, Ps. lxxxvii. 6. Out of thee shall come a Governor, the King of the Jews. Note, Christ will be a Saviour to those only who are willing to take him for their Governor. Bethlehem was the city of David, and David the glory of Bethlehem; there, therefore, must David's son and successor be born. There was a famous well at Bethlehem, by the gate, which David longed to drink of (2 Sam. xxiii. 15); in Christ we have not only bread enough and to spare, but may come and take also of the water of life freely. Observe here how Jews and Gentiles compare notes about Jesus Christ. The Gentiles know the time of his birth by a star; the Jews know the place of it by the scriptures; and so they are capable of informing one another. Note, It would contribute much to the increase of knowledge, if we did thus mutually communicate what we know. Men grow rich by bartering and exchanging; so, if we have knowledge to communicate to others, they will be ready to communicate to us; thus many shall discourse, shall run to and fro, and knowledge shall be increased.

VII. The bloody project and design of Herod, occasioned by this enquiry, v. 7, 8. Herod was now an old man, and had reigned thirty-five years; this king was but newly born, and not likely to enterprise any thing considerable for many years; yet Herod is jealous of him. Crowned heads cannot endure to think of successors, much less of rivals; and therefore nothing less than the blood of this infant king will satisfy him; and he will not give himself liberty to think that, if this new-born child should be indeed the Messiah, in opposing him, or making any attempts upon him, he would be found fighting against God, than which nothing is more vain, nothing more dangerous. Passion has got the mastery of reason and conscience.

Now, 1. See how cunningly he laid the project (v. 7, 8). He privily called the wise men, to talk with them about this matter. He would not openly own his fears and jealousies; it would be his disgrace to let the wise men know them, and dangerous to let the people know them. Sinners are often tormented with secret fears, which they keep to themselves. Herod learns of the wise men the time when the star appeared, that he might take his measures accordingly; and then employs them to enquire further, and bids them bring him an account. All this might look suspicious, if he had not covered it with a show of religion: that I may come and worship him also. Note, The greatest wickedness often conceals itself under a mask of piety. Absalom cloaks his rebellious project with a vow.

2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to lead princes away spoiled, his way is to make the judges fools.
Adam Clarke: Commentary on the Bible - 1831
2:1: Bethlehem of Judea - This city is mentioned in Jdg 17:7, and must be distinguished from another of the same name in the tribe of Zebulon, Jos 19:15. It is likewise called Ephrath, Gen 48:7, or Ephratah, Mic 5:2, and its inhabitants Ephrathites, Rut 1:2; Sa1 17:12. It is situated on the declivity of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See Lev 3:11-16; Lev 21:6. The word is also used to signify a carcass, Zep 1:17. The Arabic version has Beet lehem, and the Persic Beet allehem: but lehem, in Arabic, never signifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i.e. the place where God was manifested in the flesh for the salvation of a lost world.
In the days of Herod the king - This was Herod, improperly denominated the Great, the son of Antipater, an Idumean: he reigned 37 years in Judea, reckoning from the - time he was created - king of that country by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the scepter had literally departed from Judah, a foreigner being now upon the throne.
As there are several princes of this name mentioned in the New Testament, it may be well to give a list of them here, together with their genealogy.
Herod, the Great, married ten wives, by whom he had several children, Euseb. l. i. c. 9. p. 27. The first was Doris, thought to be an Idumean, whom he married when but a private individual; by her he had Antipater, the eldest of all his sons, whom he caused to be executed five days before his own death.
His second wife was Mariamne, daughter to Hircanus, the sole surviving person of the Asmonean, or Maccabean, race. Herod put her to death. She was the mother of Alexander and Aristobulus, whom Herod had executed at Sebastia, (Joseph. Antiq. l. xvi. c. 13. - De Bello, l. i. c. 17), on an accusation of having entered into a conspiracy against him. Aristobulus left three children, whom I shall notice hereafter.
His third wife was Mariamne, the daughter of Simon, a person of some note in Jerusalem, whom Herod made high priest, in order to obtain his daughter. She was the mother of Herod Philippus, or Herod Philip, and Salome. Herod or Philip married Herodias, mother to Salome, the famous dancer, who demanded the head of John the Baptist, Mar 6:22. Salome had been placed, in the will of Herod the Great, as second heir after Antipater; but her name was erased, when it was discovered that Mariamne, her mother, was an accomplice in the crimes of Antipater, son of Herod the Great. Joseph de Bello, lib. i. c. 18,19,20.
His fourth wife was Malthake, a Samaritan, whose sons were Archelaus and Philip. The first enjoyed half his father's kingdom under the name of tetrarch, viz. Idumea, Judea, and Samaria: Joseph. Antiq. l. xvii. c. 11. He reigned nine years; but, being accused and arraigned before the Emperor Augustus, he was banished to Vienna, where he died: Joseph. Antiq. l. xvii. c. 15. This is the Archelaus mentioned in Mat 2:22.
His brother Philip married Salome, the famous dancer, the daughter of Herodias; he died without children, and she was afterwards married to Aristobulus.
The fifth wife of Herod the Great was Cleopatra of Jerusalem. She was the mother of Herod surnamed Antipas, who married Herodias, the wife of his brother Philip, while he was still living. Being reproved for this act by John the Baptist, Mat 14:3; Mar 6:17; Luk 3:19, and having imprisoned this holy man, he caused him to be beheaded, agreeable to the promise he had rashly made to the daughter of his wife Herodias, who had pleased him with her dancing. He attempted to seize the person of Jesus Christ, and to put him to death. It was to this prince that Pilate sent our Lord, Luk 13:31, Luk 13:32. He was banished to Lyons, and then to Spain, where both he and his wife Herodias died. Joseph. Antiq. l. xv. c. 14. - De Bello, l. ii. c. 8.
The sixth wife of Herod the Great was Pallas, by whom he had Phasaelus: his history is no ways connected with the New Testament.
The seventh was named Phoedra, the mother of Roxana, who married the son of Pheroras.
The eighth was Elpida, mother of Salome, who married another son of Pheroras.
With the names of two other wives of Herod we are not acquainted; but they are not connected with our history, any more than are Pallas, Phoedra, and Elpida, whose names I merely notice to avoid the accusation of inaccuracy.
Aristobulus, the son of Herod the Great by Mariamne, a descendant of the Asmoneans, left two sons and a daughter, viz. Agrippa, Herod, and Herodias, so famous for her incestuous marriage with Antipas, in the life-time of his brother Philip.
Agrippa, otherwise named Herod, who was imprisoned by Tiberius for something he had inconsiderately said against him, was released from prison by Caligula, who made him king of Judea: Joseph. Antiq. l. xviii. c. 8. It was this prince who put St. James to death, and imprisoned Peter, as mentioned in 12. of Acts. He died at Caesarea, in the way mentioned in the Acts, as well as by Josephus, Antiq. l. xix. c. 7. He left a son named Agrippa, who is mentioned below.
Herod, the second son of Aristobulus, was king of Chalcis, and, after the death of his brother, obtained permission of the emperor to keep the ornaments belonging to the high priest, and to nominate whom he pleased to that office: Joseph. Antiq. l. xx. c. 1. He had a son named Aristobulus, to whom Nero gave Armenia the lesser, and who married Salome, the famous dancer, daughter to Herodias.
Agrippa, son of Herod Agrippa, king of Judea, and grandson to Aristobulus and Mariamne; he was at first king of Chalcis, and afterwards tetrarch of Galilee, in the room of his uncle Philip: Joseph. Antiq. l. xx. c. 5. It was before him, his sister Berenice, and Felix, who had married Drusilla, Agrippa's second daughter, that St. Paul pleaded his cause, as mentioned Acts 26.
Herodias, the daughter of Mariamne and Aristobulus, is the person of whom we have already spoken, who married successively the two brothers Philip and Antipas, her uncles, and who occasioned the death of John the Baptist. By her first husband she had Salome, the dancer, who was married to Philip, tetrarch of the Trachonitis, the son of Herod the Great. Salome having had no children by him, she was married to Aristobulus, her cousin-german, son of Herod, king of Chalcis, and brother to Agrippa and Herodias: she had by this husband several children.
This is nearly all that is necessary to be known relative to the race of the Herods, in order to distinguish the particular persons of this family mentioned in the New Testament. See Basnage, Calmet, and Josephus.
There came wise men from the east - Or, Magi came from the eastern countries. "The Jews believed that there were prophets in the kingdom of Saba and Arabia, who were of the posterity of Abraham by Keturah; and that they taught in the name of God, what they had received in tradition from the mouth of Abraham." - Whitby. That many Jews were mixed with this people there is little doubt; and that these eastern magi, or philosophers, astrologers, or whatever else they were, might have been originally of that class, there is room to believe. These, knowing the promise of the Messiah, were now, probably, like other believing Jews, waiting for the consolation of Israel. The Persic translator renders the Greek Μαγοι by mejooseean, which properly signifies a worshipper of fire; and from which we have our word magician. It is very probable that the ancient Persians, who were considered as worshippers of fire, only honored it as the symbolical representation of the Deity; and, seeing this unusual appearance, might consider it as a sign that the God they worshipped was about to manifest himself among men. Therefore they say, We have seen his star - and are come to worship him; but it is most likely that the Greeks made their Μαγοι magi, which we translate wise men, from the Persian mogh, and moghan, which the Kushuf ul Loghat, a very eminent Persian lexicon, explains by atush perest, a worshipper of fire; which the Persians suppose all the inhabitants of Ur in Chaldea were, among whom the Prophet Abraham was brought up. The Mohammedans apply this title by way of derision to Christian monks in their associate capacity; and by a yet stronger catachresis, they apply it to a tavern, and the people that frequent it. Also, to ridicule in the most forcible manner the Christian priesthood, they call the tavern-keeper, peeri Mughan, the priest, or chief of the idolaters. It is very probable that the persons mentioned by the evangelist were a sort of astrologers, probably of Jewish extraction, that they lived in Arabia-Felix, and, for the reasons above given, came to worship their new-born sovereign. It is worthy of remark, that the Anglo-saxon translates the word Μαγοι by astrologers, from a star or planet, and to know or understand.
Albert Barnes: Notes on the Bible - 1834
2:1: When Jesus was born - See the full account of his birth in Luke 2:1-20.
In Bethlehem of Judea - Bethlehem, the birthplace of Christ, was a small town about six miles south of Jerusalem. The word "Bethlehem" denotes "house of bread" - perhaps given to the place on account of its great fertility. It was also called Ephrata, a word supposed likewise to signify fertility, Gen 35:19; Rut 4:11; Psa 132:6. It was called the city of David Luk 2:4, because it was the city of his nativity, Sa1 16:1, Sa1 16:18. It was called Bethlehem of Judea, to distinguish it from a town of the same name in Galilee, Jos 19:15. The soil of Bethlehem was noted for its fertility. Ancient travelers frequently spoke of its productions. The town is situated on an eminence, in the midst of hills and vales. At present (circa 1880's) it contains about 200 houses, inhabited chiefly by Christians and Muslims, who live together in peace. About 200 paces east of Bethlehem the place is still shown where our Saviour is supposed to have been born. There is a church and a convent there; and beneath the church a subterranean chapel, which is lighted by 32 lamps, which is said to be the place where was the stable in which Jesus was born, though no certain reliance is to be placed on the tradition which makes this the birthplace of the Saviour.
Herod the king - Judea, where our Saviour was born, was a province of the Roman Empire. It was taken about 63 years before his birth by Pompey, and placed under tribute. Herod received his appointment from the Romans, and had reigned at the time of the birth of Jesus for 34 years. Though he was permitted to be called king, yet he was, in all respects, dependent on the Roman emperor. He was commonly called "Herod the Great" because he had distinguished himself in the wars with Antigonus and his other enemies, and because he had evinced great talents in governing and defending his country, in repairing the temple, and in building and ornamenting the cities of his kingdom. He was, however, as much distinguished for his cruelty and his crimes as he was for his greatness. At this time Augustus was Emperor of Rome. The world was at peace. A large part of the known nations of the earth was united under the Roman emperor. Contact between different nations was easy and safe. Similar laws pRev_ailed. The use of the Greek language was general throughout the world. All these circumstances combined to render this a favorable time to introduce the gospel, and to spread it through the earth; and the providence of God was remarkable in preparing the nations in this manner for the easy and rapid spread of the Christian religion.
Wise men - The original word here is μάγοι magoi, from which comes our word magician, now used in a bad sense, but not so in the original. The persons here denoted were philosophers, priests, or astronomers. They lived chiefly in Persia and Arabia. They were the learned men of the Eastern nations. devoted to astronomy, to religion, and to medicine. They were held in high esteem by the Persian court, were admitted as counsellors, and followed the camps in war to give advice.
From the east - It is not known whether they came from Persia or Arabia. Both countries might be denoted by the word East that is, east from Judea.
Jerusalem - The capital of Judea. As there is frequent reference in the New Testament to Jerusalem; as it was the place of the public worship of God; as it was the place where many important transactions in the life of the Saviour occurred, and where he died; and as no Sunday school teacher can intelligently explain the New Testament without some knowledge of that city, it seems desirable to present, a brief description of it. A more full description may be seen in Calmet's Dictionary, and in the common works on Jewish antiquities. Jerusalem was the capital of the kingdom of Judah, and was built on the line dividing that tribe from the tribe of Benjamin. It was once called "Salem" Gen 14:18; Psa 76:2, and in the days of Abraham was the home of Melchizedek. When the Israelites took possession of the promised land, they found this stronghold in the possession of the Jebusites, by whom it was called Jebus or Jebusi, Jos 18:28.
The name "Jerusalem" was probably compounded of the two by changing a single letter, and calling it, for the sake of the sound, "Jerusalem" instead of "Jebusalem." The ancient Salem was probably built on Mount Moriah or Acra - the eastern and western mountains on which Jerusalem was subsequently built. When the Jebusites became masters of the place, they erected a fortress in the southern quarter of the city, which was subsequently called Mount Zion, but which they called "Jebus"; and although the Israelites took possession of the adjacent territory Jos 18:28, the Jebusites still held this fortress or upper town until the time of David, who wrested it from them Sa2 5:7-9, and then removed his court from Hebron to Jerusalem, which was thenceforward known as the city of David, Sa2 6:10, Sa2 6:12; Kg1 8:1. Jerusalem was built on several hills Mount Zion on the south, Mount Moriah on the east, upon which the temple was subsequently built (see the notes at Mat 21:12), Mount Acra on the west, and Mount Bezetha on the north.
Mount Moriah and Mount Zion were separated by a valley, called by Josephus the Valley of Cheesemongers, over which there was a bridge or raised way leading from the one to the other. On the southeast of Mount Moriah, and between that and Mount Zion, there was a bluff or high rock capable of strong fortification, called Ophel. The city was encompassed by hills. On the west there were hills which overlooked the city; on the south was the valley of Jehoshaphat, or the valley of Hinnom (see the notes at Mat 5:22), separating it from what is called the Mount of Corruption; on the east was the valley or the brook Kedron, dividing the city from the Mount of Olives. On the north the country was more level, though it was a broken or rolling country. On the southeast the valleys of the Kedron and Jehoshaphat united, and the waters flowed through the broken mountains in a southeasterly direction to the Dead Sea, some 15 miles distant.
The city of Jerusalem stands in 31 degrees 50 minutes north latitude, and 35 degrees 20 minutes east longitude from Greenwich. It is 34 miles southeasterly from Jaffa - the ancient Joppa which is its seaport, and 120 miles southwesterly from Damascus. The best view of the city of Jerusalem is from Mount Olivet on the east (compare the notes at Mat 21:1), the mountains in the east being somewhat higher than those on the west. The city was anciently enclosed within walls, a part of which are still standing. The position of the walls has been at various times changed, as the city has been larger or smaller, or as it has extended in different directions. The wall on the south formerly included the whole of Mount Zion, though the modern wall runs over the summit, including about half of the mountain. In the time of the Saviour the northern wall enclosed only Mounts Acra and Moriah north, though after his death Agrippa extended the wall so as to include Mount Bezetha on the north.
About half of that is included in the present wall. The limits of the city on the east and the west, being more determined by the nature of the place, have been more fixed and permanent. The city was watered in part by the fountain of Siloam on the east for a description of which, see the Luk 13:4 note, and Isa 7:3 note), and in part by the fountain of Gihon on the west of the city, which flowed into the vale of Jehoshaphat; and in the time of Solomon by an aqueduct, part of which is still remaining, by which water was brought from the vicinity of Bethlehem. The "pools of Solomon," three in number, one rising above another, and adapted to hold a large quantity of water, are still remaining in the vicinity of Bethlehem. The fountain of Siloam still flows freely (see the note at Isa 7:3)}}, though the fountain of Gihon is commonly dry. A reservoir or tank, however, remains at Gihon. Jerusalem had, probably, its highest degree of splendor in the time of Solomon. About 400 hundred years after, it was entirely destroyed by Nebuchadnezzar. It lay utterly desolate during the 70 years of the Jewish captivity.
Then it was rebuilt, and restored to some degree of its former magnificence, and remained about 600 years, when it was utterly destroyed by Titus in 70 a. d. In the reign of Adrian the city was partly rebuilt under the name of AElia. The monuments of Pagan idolatry were erected in it, and it remained under Pagan jurisdiction until Helena, the mother of Constantine, overthrew the memorials of idolatry, and erected a magnificent church over the spot which was supposed to be the place of the Redeemer's sufferings and bruial. Julian, the apostate, with the design to destroy the credit of the prophecy of the Saviour that the temple should remain in ruins mat 24, endeavored to rebuild the temple. His own historian, Ammianus Marcellinus (see Warburton's Divine Legation of Moses), says that the workmen were impeded by balls of fire coming from the earth, and that he was compelled to abandon the undertaking.
Jerusalem continued in the power of the Eastern emperors until the reign of the Caliph Omar, the third in succession from Mohammed, who reduced it under his control about the year 640. The Saracens continued masters of Jerusalem until the year 1099, when it was taken by the Crusaders under Godfrey of Bouillon. They founded a new kingdom, of which Jerusalem was the capital, which continued eighty-eight years under nine kings. At last this kingdom was utterly ruined by Saladin; and though the Christians once more obtained possession of the city, yet they were obliged again to relinquish it. In 1217 the Saracens were expelled by the Turks, who have continued in possession of it ever since . Jerusalem has been taken and pillaged 17 times, and millions of people have been slaughtered within its walls. At present there is a splendid mosque - the mosque of Omar - on the site of the temple . The present population of Jerusalem (circa 1880's) is variously estimated at from 15, 000 to 30, 000 Turner estimates it at 26, 000; Richard son, 20, 000; Jowett, 15, 000; Dr. Robinson at 11, 000, namely, Muslims 4, 500; Jews 3, 000, Christians 3, 500. - Biblical Researches, vol. ii. p. 83, 84.
The Jews have a number of synagogues. The Roman Catholics have a convent, and have the control of the church of the Holy Sepulchre. The Greeks have twelve convents; the Armenians have three convents on Mount Zion and one in the city; the Copts, Syrians, and Abyssinians have each of them one convent. The streets are narrow, and the houses are of stone, most of them low and irregular, with flat roofs or terraces, and with small windows only toward the street, usually protected by iron grates. The above description has been obtained from a great variety of sources, and it would be useless to refer to the works where the facts have been obtained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: "Fourth year before the account called Anno Domini."
Jesus: Mat 1:25; Luk 2:4-7
Bethlehem: Mat 2:5; Mic 5:2; Luk 2:11, Luk 2:15; Joh 7:42
Herod: This was Herod the Great, for an account of whom see the Connection of the Old and New Testaments in the Comprehensive Bible. Mat 2:3, Mat 2:19; Gen 49:10; Dan 9:24, Dan 9:25; Hag 2:6-9
from: Gen 10:30, Gen 25:6; Kg1 4:30; Job 1:3; Psa 72:9-12; Isa 11:10, Isa 60:1-22
Geneva 1599
2:1 Now when (1) Jesus was born in Bethlehem of (a) Judaea in the days of Herod the king, behold, there came (b) wise men from the east to Jerusalem,
(1) Christ a poor child, laid down in a crib, and though given no attention by his own people, receives nonetheless a noble witness of his divinity from heaven, and of his kingly estate from strangers: which his own people unknowingly let happen, although they did not acknowledge him.
(a) For there was another in the tribe of Zebulun.
(b) Wise and learned men: It is a Persian word which they use frequently.
John Gill
2:1 Now when Jesus was born,.... Several things are here related respecting the birth of Christ, as the place where he was born,
in Bethlehem of Judea; so called to distinguish it from another Bethlehem in the tribe of Zabulon, Josh 19:15. Here Christ was to be born according to a prophecy hereafter mentioned, and accordingly the Jews expected he would be born here, Mt 2:4 and so Jesus was born here, Lk 2:4 and this the Jews themselves acknowledge;
"Such a year, says a noted (l) chronologer of theirs, Jesus of Nazareth was born in Bethlehem Juda, which is a "parsa" and a half, i.e. six miles, from Jerusalem.''
Benjamin (m) Tudelensis says it is two parsas, i.e. eight miles, from it; and according to Justin Martyr (n) it was thirty five furlongs distant from it. Yea even they own this, that Jesus was born there, in that vile and blasphemous book (o) of theirs, written on purpose to defame him; nay, even the ancient Jews have owned that the Messiah is already born, and that he was born at Bethlehem; as appears from their Talmud (p), where we meet with such a passage.
"It happened to a certain Jew, that as he was ploughing, one of his oxen bellowed; a certain Arabian passed by and heard it, who said, O Jew, Jew, loose thy oxen, and loose thy ploughshare, for lo, the house of the sanctuary is destroyed: it bellowed a second time; he said unto him, O Jew, Jew, bind thy oxen, and bind thy ploughshare, for lo "the king Messiah is born". He said to him, what is his name? Menachem (the comforter); he asked again, what is his father's name? Hezekiah; once more he says, from whence is he? He replies "from the palace of the king of Bethlehem Judah"; he went and sold his oxen and his ploughshares, and became a seller of swaddling clothes for infants; and he went from city to city till he came to that city, (Bethlehem,) and all the women bought of him, but the mother of Menachem bought nothing.''
Afterwards they tell you, he was snatched away by winds and tempests. This story is told in much the same manner in another (q) of their writings. Bethlehem signifies "the house of bread", and in it was born, as an ancient writer (r) observes, the bread which comes down from heaven: and it may also signify "the house of flesh", and to it the allusion may be in Ti1 3:16 "God manifest in the flesh". The time of Christ's birth is here expressed,
in the days of Herod the king. This was Herod the great, the first of that name: the Jewish chronologer (s) gives an account of him in the following manner.
"Herod the first, called Herod the Ascalonite, was the son of Antipater, a friend of king Hyrcanus and his deputy; him the senate of Rome made king in the room of Hyrcanus his master. This Herod whilst he was a servant of king Hyrcanus (so in the (t) Talmud Herod is said to be a servant of the family of the Asmonaeans) king Hyrcanus saved from death, to which he was sentenced by the sanhedrim of Shammai; that they might not slay him for the murder of one Hezekiah, as is related by Josephus, l. 6. c. 44. and Herod took to him for wife Miriam, the daughter of Alexander the son of Aristobulus, who was the daughter's daughter of king Hyrcanus.''
This writer tacitly owns afterwards (u) that Jesus was born in the days of this king; for he says, that in the days of Hillell and Shammai (who lived in those times) there was one of their disciples, who was called R. Joshua ben Perachiah, and he was, adds he, "the master of the Nazarene", or of Jesus of Nazareth. Herod reigned, as this same author observes, thirty seven years; and according to Dr. Lightfoot's calculation, Christ was born in the thirty fifth year of his reign, and in the thirty first of Augustus Caesar, and in the year of the world three thousand nine hundred and twenty eight, and the month Tisri, which answers to part of our September, about the feast of tabernacles; which indeed was typical of Christ's incarnation, and then it may reasonably be thought that "the word was made flesh", and "tabernacled among us", Jn 1:14. Another circumstance relating to the birth of Christ is, that
when Jesus was born--behold, there came wise men from the East to Jerusalem; these wise men in the Greek text are called "Magi", a word which is always used in a bad sense in the sacred writings; hence they are thought by some to be magicians, sorcerers, wizards, such as Simon Magus, Acts 8:9 and Elymas, Acts 13:8 and so the Jewish writers (w) interpret the word a wizard, an enchanter, a blasphemer of God, and one that entices others to idolatry; and in the Hebrew Gospel of Munster these men are called "wizards". Some have thought this to be their national name. Epiphanius (x) supposes that these men were of the posterity of Abraham by Keturah, who inhabited a country in some part of Arabia, called Magodia: but could this be thought to be the name of their country, one might rather be induced to suppose that they were of the "Magi", a nation of the Medes mentioned by Herodotus (y); since both the name and country better agree with these persons; but the word seems to be rather a name of character and office, and to design the wise men, and priests of the Persians. An Eastern (z) writer says the word is of Persic original, and is compounded of two words, "Mije Gush", which signifies "a man with short ears"; for such was the first founder of the sect, and from whom they were so called. But in the Arabic Persic Nomenclator (a) it is rendered "a worshipper of fire", and such the Persian priests were; and to this agrees what Apuleius (b) says, that "Magus", in the Persian language, is the same as "priest" with us: and Xenophon (c) says, that the Magi were first appointed by Cyrus, to sing hymns to the gods, as soon as it was day, and to sacrifice to them. The account given of them by Porphyry (d) is, that
"among the Persians they that were wise concerning God, and worshipped him, were called "Magi", for so "Magus" signifies in their country dialect; and so august and venerable were this sort of men accounted with the Persians, that Darius, the son of Hystaspis, ordered this, among other things, to be inscribed on his monument, that he was the master of the Magi.''
From whence we may learn in some measure who these men were, and why the word is by our translators rendered "wise men"; since the Magi, as Cicero (e) says, were reckoned a sort of wise men, and doctors among the Persians: who further observes, that no man could be a king of the Persians before he understood the discipline and knowledge of the Magi: and the wisdom of the Persian Magi, as Aelianus (f) writes, among other things, lay in foretelling things to come. These came
from the east, not from Chaldea, as some have thought, led hereunto by the multitude of astrologers, magicians, and soothsayers, which were among that people; see Dan 2:2 for Chaldea was not east, but north of Judea, as appears from Jer 1:14 Jer 6:22. Others have thought they came from Arabia, and particularly Sheba, induced hereunto by Ps 72:10. But though some part of Arabia lay east, yet Sheba was south of the land of Israel, as is evident from the queen of that place being called the "queen of the south", Mt 12:42. The more generally received opinion seems to be most right, that they came from Persia, which as it lies east of Judea, so was famous for this sort of men, and besides the name, as has been seen, is of Persic original. The place whither they came was Jerusalem, the "metropolis" of Judea, where they might suppose the king of the Jews was born, or where, at least, they might persuade themselves they should hear of him; since here Herod the king lived, to whom it seems they applied themselves in the first place. The time of their coming was, "when Jesus was born"; not as soon as he was born, or on the "thirteenth" day after his birth, the sixth of January, as it stands in our Calendar; or within the forty days before Mary's Purification; since this space of time does not seem to be sufficient for so long a journey, and which must require a considerable preparation for it; nor is it probable if they came so soon as this, that after such a stir at Jerusalem, after Herod's diligent search and inquiry concerning this matter, and his wrath and anger at being disappointed and deluded by the wise men, that Joseph and Mary should so soon bring the child into the temple, where, it was declared to be the Messiah by Simeon and Anna. Besides, immediately after the departure of the wise men, Joseph with his wife and child were ordered into Egypt, which could not be done before Mary's Purification. But rather this their coming was near upon two years after the birth of Christ; since it is afterwards observed, that "Herod sent and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men", Mt 2:16. This was the opinion of Epiphanius (g) formerly, and is embraced by Dr. Lightfoot (h), to whom I refer the reader for further proof of this matter.
(l) R. David Ganz. Zemach David, pars 2. fol. 14. 2. (m) Itinerarium, p. 48. (n) Apolog. 2. p. 75. (o) Toldos, p. 7. (p) Hieros. Beracot. fol. 5. 1. (q) Echa Rabbati, fol. 50. 1. (r) Hieron. Epitaph. Paulae. fol. 59. E. Tom. 1. (s) R. David Ganz. Zemach David, pars 1. fol. 24. 1. (t) T. Bab. Bava Bathra, fol. 3. 2. Juchasin. fol. 17. 1. & 18. 1. & Seder Olam Zuta, p. 111. (u) Ib. col. 2. (w) T. Bab. Sabbat. fol. 75. 1. Gloss. in ib. & Sota, fol. 22. 1. & Sanhedrim, fol. 39. 1. (x) Contr. Haeres. l. 3. Haeres. 30. (y) Clio sive l. 1. c. 101. (z) Alfiranzabadius in Pocock. Specim. Hist. Arab. p. 146. (a) In Ibid. (b) Apolog. p. 204. (c) Cyropaedia, l. 8. sect. 6. (d) De Abstinentia, l. 4. sect. 16. (e) De Divinatione, l. i. (f) Hist. Var. l. 2. c. 17. (g) Contr. Haeres. l. 1. Haeres. 30. and l. 2. Haeres. 51. (h) Harmony, Vol. I. p. 205, 432, &c.
John Wesley
2:1 Bethlehem of Judea - There was another Bethlehem in the tribe of Zebulon. In the days of Herod - commonly called Herod the Great, born at Ascalon. The sceptre was now on the point of departing from Judah. Among his sons were Archelaus, mentioned Mt 2:22; Herod Antipas, mentioned Mt 14:1; &c., and Philip, mentioned Lk 3:19. Herod Agrippa, mentioned Acts 12:1; &c., was his grandson. Wise men - The first fruits of the Gentiles. Probably they were Gentile philosophers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examining the works of nature, and observing the motions of the heavenly bodies. From the east - So Arabia is frequently called in Scripture. It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled. In the east - That is, while we were in the east.
Robert Jamieson, A. R. Fausset and David Brown
2:1 VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mt 2:1-12)
Now when Jesus was born in Bethlehem of Judea--so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee (Josh 19:15); called also Beth-lehem-judah, as being in that tribe (Judg 17:7); and Ephrath (Gen 35:16); and combining both, Beth-lehem Ephratah (Mic 5:2). It lay about six miles southwest of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birthplace; nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on Lk 2:1-6).
in the days of Herod the king--styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah" (Gen 49:10), a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was.
there came wise men--literally, "Magi" or "Magians," probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy (Num 24:17), and perhaps Daniel's (Dan 9:24, &c.), might have come down to them by tradition; but nothing definite is known of them.
from the east--but whether from Arabia, Persia, or Mesopotamia is uncertain.
to Jerusalem--as the Jewish metropolis.
2:2 2:2: եւ ասեն. Ո՞ւր է որ ծնաւ արքա՛յն Հրէից. զի տեսաք զաստղն նորա յարեւելս, եւ եկաք երկի՛ր պագանել նմա[24]։ [24] Ոմանք. Զաստղ նորա... երկիրպագա՛՛։
2 «Ո՞ւր է հրեաների արքան, որ ծնուեց, որովհետեւ նրա աստղը տեսանք արեւելքում եւ եկանք նրան երկրպագելու»
2 Ու ըսին. «Ո՞ւր տեղ է ան՝ որ Հրեաներուն թագաւոր ծնաւ. վասն զի մենք արեւելքի մէջ անոր աստղը տեսանք ու եկանք անոր երկրպագութիւն ընելու»։
եւ ասեն. Ո՞ւր է որ ծնաւ արքայն Հրէից. զի տեսաք զաստղն նորա յարեւելս, եւ եկաք երկիր պագանել նմա:

2:2: եւ ասեն. Ո՞ւր է որ ծնաւ արքա՛յն Հրէից. զի տեսաք զաստղն նորա յարեւելս, եւ եկաք երկի՛ր պագանել նմա[24]։
[24] Ոմանք. Զաստղ նորա... երկիրպագա՛՛։
2 «Ո՞ւր է հրեաների արքան, որ ծնուեց, որովհետեւ նրա աստղը տեսանք արեւելքում եւ եկանք նրան երկրպագելու»
2 Ու ըսին. «Ո՞ւր տեղ է ան՝ որ Հրեաներուն թագաւոր ծնաւ. վասն զի մենք արեւելքի մէջ անոր աստղը տեսանք ու եկանք անոր երկրպագութիւն ընելու»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2 2: где родившийся Царь Иудейский? ибо мы видели звезду Его на востоке и пришли поклониться Ему.
2:2  λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῶ.
2:2. λέγοντες ( forthing ,"Ποῦ (Of-whither) ἐστὶν (it-be) ὁ (the-one) τεχθεὶς (having-been-produced,"βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"εἴδομεν (We-had-seen) γὰρ (therefore) αὐτοῦ (of-it) τὸν (to-the-one) ἀστέρα (to-a-star) ἐν (in) τῇ (unto-the-one) ἀνατολῇ (unto-a-finishing-up) καὶ (and) ἤλθομεν (we-had-came) προσκυνῆσαι (to-have-kissed-toward-unto) αὐτῷ. (unto-it)
2:2. dicentes ubi est qui natus est rex Iudaeorum vidimus enim stellam eius in oriente et venimus adorare eumSaying: Where is he that is born king of the Jews? For we have seen his star in the East, and are come to adore him.
2. saying, Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him.
Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him

2: где родившийся Царь Иудейский? ибо мы видели звезду Его на востоке и пришли поклониться Ему.
2:2  λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῶ.
2:2. dicentes ubi est qui natus est rex Iudaeorum vidimus enim stellam eius in oriente et venimus adorare eum
Saying: Where is he that is born king of the Jews? For we have seen his star in the East, and are come to adore him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
2 Относительно звезды волхвов существует несколько мнений и предположений.
1. Думают, что звезда, явившаяся волхвам, была не обыкновенная, а чудесная. Так полагает Иоанн Златоуст, мнение которого разделяется многими экзегетами, в том числе и новейшими. Так английский комментатор Евангелия Матфея Морисон, возражая против мнения Кеплера (см. ниже), говорит, что это мнение несостоятельно ни с научной, ни с экзегетической стороны. «Из ст. 2 мы заключаем, что звезда, которую видели маги, не была звездой, появившейся на небе в современном и научном смысле термина звезда. Она не была ни постоянной звездой, отстоящей от земли на огромное расстояние, ни планетой, обращающейся вокруг нашего солнечного центра. Маги никогда не думали о звездах как об отдаленных мирах. Звезда была для них только светящейся небесной точкой. И такая светящаяся точка явилась им на западе от них, когда они наблюдали небесный свод. Она явилась им, указывая на Иудею, и звала их туда. Почему же она не могла быть чудесной звездой? Иисус Христос был центром огромного круга сверхъестественных существ; а этот круг пересекал во многих точках множество других кругов, и во внешней, и человеческой природе. Отсюда — приготовления к Его явлению не только среди иудеев, но и среди окружающих язычников… Отсюда же и сосредоточение чудес при Его рождении, жизни и смерти и около них. Отсюда же (почему нет?) и звезда волхвов» [A practical Commentary on the Gospel according to the Matthew, 10-е изд. Лонд., 1899. С. 14.].
Против этого мнения можно возразить, что ни из Евангелия, ни из других каких-либо источников (которых, кстати, и нет) совсем не видно, чтобы звезда волхвов руководила ими на пути в Иерусалим. Если бы путешествие волхвов совершилось под руководством звезды, то спрашивается, почему она привела их в Иерусалим, а не прямо в Вифлеем? Не противоречит подобным предположениям самый вопрос волхвов о месте рождения Царя Иудейского? Далее, ясно, что волхвы отправились в Вифлеем не потому, что путь туда указан был им звездой, а потому, что узнали о месте рождения Христа, хотя бы и не сами лично, а через посредство других, от «первосвященников и книжников» (ст. 4). Когда звезда явилась волхвам снова на пути в Вифлеем, то это было только подтверждением уже полученных ими раньше сведений, которые были бы им совсем не нужны (и о них незачем было бы и упоминать) при исключительно чудесном руководстве. Наконец, мнение Морисона о том, что звезда явилась волхвам на западе от них и в направлении к Иерусалиму, совершенно произвольно и противоречит ясному утверждению самих волхвов, что звезда явилась им на востоке.
Если устранять из этих и подобных явлений все естественное, то это значит не только насиловать евангельский текст, но и умалять чудесное значение самых евангельских событий. Какая польза для какого-нибудь чуда, если мы будем объяснять его другим чудом? Приобретает ли ясность и делается ли понятным какое-нибудь чудо от подобных объяснений? Чудо не есть действие или событие, совершаемое при помощи других чудес, а есть чудо само по себе. В настоящем случае чудо есть явление Бога во плоти. Природа могла свидетельствовать об этом чуде естественным образом, нисколько не умаляя главного чуда, подобно тому, как солнце не получает никакого умаления или увеличения своего блеска, если мы днем гасим или зажигаем в своей комнате лампу. Правда, пришествие в мир Искупителя сопровождалось чудесами; но рядом с ними были и такие явления и события, которые мы вполне можем и должны причислить к разряду естественных и даже ненормально естественных (уродливых, как напр., избиение младенцев) событий.
2. Второе мнение принадлежит знаменитому астроному Кеплеру (1571–1630), наблюдавшему в 1603–1604 годах соединение планет Юпитера и Сатурна, к которым в следующем году присоединилась еще планета Марс, так что из трех планет составилась одна планета, светившая несколько времени. Соединение это было, конечно, только видимое, оптическое, на самом деле планеты были столь же отдалены одна от другой, как и в другое время; только глазу казалось, что они слились или соединились. При помощи математических вычислений Кеплер нашел, что такое соединение планет бывает однажды в 800 лет. Если отчислить от 1604 г. 800 и потом еще 800 лет, то окажется, что время соединения планет как раз падает на время Рождества Христова. На основании этих соображений Кеплер определил год рождения Христа 748 от основания Рима. Но последующие ученые находили эту дату не точной и не вполне соответствующей евангельским рассказам (Христос родился незадолго до смерти Ирода в 750 году от основания Рима [По Цану, впрочем, на вопрос о годе и дне рождения Христа экзегет не может ответить. Das Evangelium des Matthfaus. Лейпциг, 1905. С. 98, прим.]) и определяли год рождения Христа — 25 декабря 749 годом от основания Рима. Определение времени рождения Христа — 25 декабря 749 года хорошо согласуется и с некоторыми другими данными, по которым можно определить год рождения, объясняет также и обстоятельство, почему Ирод велел убить младенцев в Вифлееме от двух лет и ниже — потому что новая звезда явилась, по вычислениям Кеплера и других, года за два до Р. X., в 747 г. от осн. Рима. Однако против такого толкования выставляют то возражение, что в ст. 9 говорится, очевидно, о той же самой звезде, о какой и во втором стихе, которая по-гречески называется asthr. Если «звезда» ст. 9 образовалась из соединения трех планет, то каким образом случилось, что она «шла» пред волхвами и остановилась над домом, где был Младенец? Далее указывают и еще на одно обстоятельство. Если бы звезда волхвов, говорят, была соединением трех планет, то названа была бы astron — созвездие, а не asthr — звезда, и этому соображению придают в настоящем случай решающее значение. Но такие возражения едва ли сильны. На русском языке мы отличаем «созвездие» от «звезды» тем, что под «созвездием» разумеем группу звезд, не соединенных ни оптически, ни в природе (напр., созвездия Большой или Малой Медведицы). Можно думать, что и греки разумели под astron именно такие созвездия. Но если бы несколько звезд, напр., Большой Медведицы, соединились в одну, то как греки, так и мы назвали бы такое соединение звездой (asthr), что было бы неточным научным термином, но совершенно понятным на обыденном языке. К этому прибавим, что Цан ссылается на всякий хороший греческий словарь, из которого можно узнать, что различия между astron и asthr у лучших греческих писателей не проводится. В Н. З. Лк XXI:25 astroiV соответствует Мф XXIV:29 — astereV. Таким образом, возражение, основанное на различении созвездия от звезды, отпадает. Но как же объяснить обстоятельства, что эта звезда шла пред волхвами и остановилась над домом, где был Младенец? Выше было сказано, что волхвы направлены были в Вифлеем не звездой, а людьми. Когда они вышли из Иерусалима, то та самая звезда, которую они видели раньше, приобрела для них новое и более определенное значение, и им казалось, что она идет пред ними. Другими словами, это было просто оптическое явление. Такое толкование, правда, принимается только немногими учеными (между прочим, известным апологетом Эбрардом и Цаном), но в нем нет ничего неестественного и произвольного. Когда мы идем или едем, то нам постоянно кажется, что, напр., луна движется пред нами и мы не можем ее обогнать. Почему не было того же и с волхвами? «Звезда двигалась, пока они двигались; когда они остановились, и звезда остановилась» (Цан).
Мнение Кеплера принимается в настоящее время многими серьезными толкователями и о нем можно сказать, что это лучшее и наиболее обоснованное мнение. Если принять его, то нет надобности прибегать и к дальнейшим предположениям, напр., о том, что звезда, которую видели волхвы на пути в Вифлеем, была не та, которую они видели раньше, а другая. Выражение «на востоке» также спорное и требует объяснения. Некоторые думают, что это выражение означает «при восхождении», другие возражают против них на том основании, что тогда по-гречески стояло бы «при восхождении ее» (en th anatolh autou). Это возражение не сильно. Говоря «при восхождении», волхвы указывают не только на то, что видели, как эта звезда восходила или восходит, но косвенно, и на самое время ее появления. Они видели звезду в самом начале, когда она только что восходила или взошла.
Гораздо более трудный вопрос о том, каким образом волхвы узнали по звезде, что родился именно царь, и притом царь Иудейский. Тут мы можем рассуждать только о вероятностях, причем должны несколько отрешиться от современных представлений о звездном небе и войти, насколько это возможно, в самую психологию волхвов.
И современному человеку, привыкшему, вследствие успехов астрономии, смотреть на звездное небо иначе, чем смотрели на него древние, может казаться, что небесный свод усеян письменами, которых не мог еще прочитать и объяснить ни один человек. Тут какой-то особый язык, язык звезд. Тут какие-то особенные письменные знаки, которые гораздо мудренее всяких египетских иероглифов. Эти письмена, видимые нами на небесном своде, не слиты между собою. За исключением только Млечного пути, где звезды только кажутся слитыми и представляют для нашего взора почти сплошную туманность, ни одна более близкая к нам звездочка не загораживает другой, не сливается с нею. Этого не могло бы быть, если бы в звездном мире царил хаос. Таким образом, и нам звезды могут говорить о порядке, в котором они движутся по велению и уставу Вседержителя. Но древние могли читать то, что написано на звездах, иначе, чем мы. Для их взора небесный свод был не совокупностью многих, отстоящих один от другого на далекое расстояние, миров, а рядом блестящих точек, с движениями которых так или иначе сообразовалась наша земная жизнь. Находились люди, которые посвящали себя изучению этих блестящих точек и по ним старались предсказать судьбу отдельных людей, народов и царств. Небесное знание, таким образом, не было научным, но служило больше практическим и земным целям. Однако, дело не обходилось и без науки. Счет звезд, их распределение по созвездиям, сравнение одних звезд с другими, изучение их движений — всем этим мы обязаны древним и преимущественно арабским астрологам. Звезда, которая явилась волхвам, была замечена на небе только ими и, может быть, немногими другими людьми, интересовавшимися небесными явлениями. В то время как волхвы волновались вследствие необычайного, усмотренного ими, небесного явления, тысячи и миллионы других людей в это время не замечали на небе ничего особенного, потому что звезда, во всяком случае, была не настолько велика, чтобы привлекать к себе взоры не знающих астрологии. Даже в то время, когда астрология перешла в астрономию и сделалась наукой, звезду увидел едва ли не один только Кеплер и описал ее, а многие другие отнеслись, может быть, к этому явлению равнодушно. Необыкновенная звезда должна была, по понятиям волхвов, предвещать и необыкновенное событие. Если она явилась года за два до Р. X., то волхвы могли переговариваться о ней между собой, и, может быть, сталкиваясь в это время с иудеями, рассеянными тогда по всему миру, узнали от них, что в Иерусалиме ожидают великого Царя, и отправились туда, чтобы поклониться Ему. Слово «поклониться» имеет на греч. почти всегда одинаковое значение — падать ниц на землю и кланяться кому-либо. Здесь встречается указание на чисто восточные, и притом только языческие, обычаи. Иудеи, помня вторую заповедь, не кланялись земным владыкам, а только Богу. Иудейский писатель Филон De Sos. 28 извиняет рассказанное в Быт XLII:6 древним обычаем. Поклонение людям вызывало протесты (Деян X:26; Откр XIX:10). У язычников было иначе. У них, по словам Геродота (Ист. 1, 134 в начале), «вместо приветствия других целуют их в уста, если же другой будет немного похуже, то целуют его в щеки; а если кто-нибудь много меньше другого, то поклоняется ему, припадая (proskuneei)». Словом «поклоняться» обозначалось, таким образом, почтение со стороны низшего лица высшему; и это же слово означает и поклонение богам или Богу. Но говоря о своем намерении поклониться Христу, волхвы едва ли представляли Его как Бога; несомненно только, что они представляли Его как Царя и притом необыкновенного, о рождении которого возвестила звезда.
Adam Clarke: Commentary on the Bible - 1831
2:2: We have seen his star - Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Num 24:17. See the note there.
In the east - Εν τη ανατολη, At its rise. Ανατολη and δυσμη are used in the New Testament for east and west.
To worship him - Or, To do him homage; προσκυνησαι αυτω. The word προσκυνεω, which is compounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master's feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. Ayeen Akbery, vol. iii. p. 227.
As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See on Mat 2:9 (note).
Albert Barnes: Notes on the Bible - 1834
2:2: Where is he ... - There was at that time a pRev_alent expectation that some remarkable personage was about to appear in Judea. The Jews were anxiously looking for the coming of the Messiah. By computing the time mentioned by Daniel Dan 9:25-27, they knew that the period was approaching when he would appear. This personage, they supposed would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries. Many Jews at that time lived in Egypt, in Rome, and in Greece; many, also, had gone to Eastern countries, and in every place they carried their sacred writings, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumor. says: "An ancient and settled persuasion pRev_ailed throughout the East that the Fates had decreed some one to proceed from Judea who should attain universal empire." Tacitus, another Roman historian, says: "Many were persuaded that it was contained in the ancient books of their priests, that at that very time the East should pRev_ail, and that some one should proceed from Judea and possess the dominion." Josephus also, and Philo, two Jewish historians, make mention of the same expectation. The fact that such a person was expected is clearly attested. Under this expectation these wise men came to do him homage, and inquired anxiously where he was born?
His star - Among the ancients the appearance of a new star or comet was regarded as an omen of some remarkable event. Many such appearances are recorded by the Roman historians at the birth or death of distinguished men. Thus they say that at the death of Julius Caesar a comet appeared in the heavens and shone seven days. These wise men also considered this as an evidence that the long-expected Prince was born. It is possible that they had been led to this belief by the prophecy of Balaam, Num 24:17, "There shall come a star out of Jacob," etc. What this star was is not known. There have been many conjectures respecting it, but nothing is Rev_ealed concerning it. We are not to suppose that it was what we commonly mean by a star. The stars are vast bodies fixed in the heavens, and it is absurd to suppose that one of them was sent to guide the wise men. It is most probable that it was a luminous appearance, or meteor, such as we now see sometimes shoot from the sky, which the wise men saw, and which directed them to Jerusalem. It is possible that the same thing is meant which is mentioned by Luk 2:9; "The glory of the Lord shone round about them;" i. e., (see the note on this place), a great light appeared shining around them. That light might have been visible from afar, and might have been seen by the wise men in the East.
In the East - This does not mean that they had seen the star to the east of themselves, but that, when they were in the East, they had seen this star. As this star was in the direction of Jerusalem. it must have been west of them. It might be translated, "We, being in the East, have seen his star." It is called his star, because they supposed it to be intended to indicate the time and place of his birth.
To worship him - This does not mean that they had come to pay him religious homage, or to adore him They regarded him as the King of the Jews, but there is no evidence that they supposed that he was divine. They came to honor him as a Prince, or a king, not as God. The original word implies no more than this. It means to prostrate oneself before another; to fall down and pay homage to another. This was the mode in which homage was paid to earthly kings, and this they wished to pay to the new-born King of the Jews. See the same meaning of the word in Mat 20:20; Mat 18:26; Act 10:25; Luk 14:10. The English word "worship" also meant formerly "to respect, to honor, to treat with civil Rev_erence'" (Webster).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: born: Mat 21:5; Psa 2:6; Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2; Jer 23:5; Zac 9:9; Luk 2:11, Luk 19:38; Luk 23:3, Luk 23:38; Joh 1:49, Joh 12:13, Joh 18:37, Joh 19:12-15, Joh 19:19
his: Num 24:17; Isa 60:3; Luk 1:78, Luk 1:79; Rev 22:16
worship: Mat 2:10, Mat 2:11; Psa 45:11; Joh 5:23, Joh 9:38, Joh 20:28; Heb 1:6
John Gill
2:2 Saying, where is he that is born king of the Jews?.... These words were spoken to the Jews, or rather to Herod the king, or his ministers and courtiers, or to each of them, as the wise men had the opportunity of speaking to them; who make no scruple of his being born, of this they were fully assured; nor did they in the least hesitate about his being king of the Jews, who was born; but only inquire where he was, in what city, town, village, house, or family. The reason of their asking this question is,
for we have seen his star in the east. By the star they saw, some understand an angel, which is not likely. The learned Lightfoot (i) is of opinion that it was the light or glory of the Lord, which shone about the shepherds, when the angel brought them the news of Christ's birth, and which at so great a distance appeared as a star to these wise men; others, that it was a comet, such as has been thought to portend the birth or death of some illustrious person: but it seems to be properly a star, a new and an unusual one, such as had never been seen, nor observed before; and is called his star, the star of the king born, because it appeared on his account, and was the sign of his birth, who is "the root and offspring of David, and the bright and morning star", Rev_ 22:16. This they saw "in the east"; not in the eastern part of the heavens, but they saw it when they were in the east, that is, in their own country; and according to the best observations they were able to make, it was in that part of the heavens right over the land of Judea; from whence they concluded that the king of the Jews was born; but the question is how they should hereby know and be assured that such a person was born? To this it maybe replied, that there is a prophecy of Balaam's which is thus expressed, "there shall come a star out of Jacob, and a sceptre shall rise out of Israel", Num 24:17 which is owned by some Jewish writers (k) to be a prophecy of the Messiah; though the star there mentioned is considered by them as one of the Messiah's titles; hence one who set up himself, and for a while was by some received as the Messiah, was called by them "the son of a star"; but when he was discovered to be an impostor, they called him "the son of a lie": but I rather take it to be a sign of the Messiah's coming, and the meaning is, when a star shall "walk" or steer its course from Jacob, or above, or over the land of Israel, then a sceptre, or sceptre bearer, that is, a king, shall rise out of Israel. Now this prophecy of Balaam, who lived in the east, might be traditionally handed down to this time, and be well known by these men; and who, observing such a star appear over the land of Judea, might conclude that now the sceptre bearer or king was born (l). Besides, Zerdusht or Zoroastres, the author of the sect of the Magi or wise men, and who appears to be a Jew by birth, and to be acquainted with the writings of the Old Testament, and with this prophecy, spoke of the birth of Christ to his followers; and told them when he should be born, a star would appear, and shine in the day, and ordered them to go where that directed, and offer gifts, and worship him. An Eastern writer, who affirms (m) what I have now mentioned, relates (n) the following speech as spoke by the wise men to Herod, when in conversation with him, about this matter:
"A certain person, say they, of great note with us, in a book which he composed, warned us in it, mentioning these things; a child that shall descend from heaven, will be born in Palestine, whom the greatest part of the world shall serve, and the sign of his appearance shall be this; ye shall see a strange star, which shall direct you where he is; when ye shall see this, take gold, myrrh and frankincense, and go and offer them to him, and worship him, and then return, lest a great calamity befall you. Now the star has appeared unto us, and we are come to perform what was commanded us.''
If this be true, we are not at a loss how they come by their knowledge, nor for a reason of their conduct. That the Jews have expected that a star should appear at the time of the Messiah's coming, is certain, from some passages in a book of theirs of great value and esteem among them, in which are the following things: in one place it is said (o).
"The king Messiah shall be revealed in the land of Galilee, and lo a star in the east shall swallow up seven stars in the north, and a flame of red fire shall be in the firmament six days;''
and in another place, (p).
"When the Messiah shall be revealed, there shall rise up in the east a certain Star, flaming with all sorts of colours--and all men shall see it:''
once more it is affirmed as a tradition (q) that
"The holy blessed God hath determined to build Jerusalem, and to make a certain (fixed) star appear sparkling with seven blazing tails shining from it in the midst of the firmament--and then shall the king Messiah be revealed in all the world.''
Now this expectation of the appearing of such a star at the coming of the Messiah takes its rise from and is founded upon the above mentioned prophecy. It is said (r) that Seth the son of Adam gave out a prophecy, that a star should appear at the birth of the Messiah; and that a star did appear at the birth of Christ is certain from the testimony of the Evangelist, and seems to have some confirmation from the writings of the Heathens themselves. Some have thought that the star which Virgil speaks of, and calls (s) "Caesaris Astrum", "Caesar's star", is this very star, which he in complaisance to that monarch ascribes to him. Pliny (t) makes mention
"of a bright comet with a silver beard, which was so refulgent that it could scarce be looked upon, showing in itself the effigies of God in human form.''
If the testimony of Chalcidius, a Platonic philosopher, taken notice of by many learned men, is genuine, and he not a Christian, (u) it is much to the purpose, and is as follows:
"There is also a more venerable and sacred history, which speaks of the rising of a certain unusual star; not foretelling diseases and deaths, but the descent of a venerable God, born for the sake of human conversation, and the affairs of mortals; which star truly, when the wise men of the Chaldeans saw in their journey by night, and being very expert in the consideration of celestial things, are said to inquire after the birth of the new Deity, and having found the infant majesty, to worship him, and pay their vows worthy of such a God.''
The end proposed by them in taking such a journey is expressed,
and are come to worship him; that is, either to pay adoration to him as God, of which they might be convinced by the extraordinary appearance of the star, or be assured of by divine revelation or rather to give him civil homage and respect, as an illustrious person, as being king of the Jews.
(i) Harmony, p. 205, 437, 438, Vol. I. Hor. Heb. p. 109. Vol. II. (k) Targum Onk. Jon. & Aben Ezra in loc. Zohar. in Exod. fol. 4. 1. Abarbinel Mashmia Jeshua, fol. 4. 3. Tzeror Hamor, fol. 126. 3. (l) See my book of the "Prophecies of the Messiah", c. 7. p. 119, &c. (m) Abulpharag. Hist. Dynast. p. 54. (n) lb. p. 70. (o) Zohar. in Gen. fol. 74. 3. (p) Zohar. in Exod. fol. 3. 3, 4. (q) lb. in Numb. fol 85. 4. and 86. 1. (r) Vid. Wolf. Bibl. Heb. p. 1156. (s) Eclog. 9. v. 47. (t) Nat. Hist. l. 2. c. 25. (u) Vid. Fabricii Bibliothec. Latin. p. 142-146.
John Wesley
2:2 To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Saying, Where is he that is born King of the Jews?--From this it would seem they were not themselves Jews. (Compare the language of the Roman governor, Jn 18:33, and of the Roman soldiers, Mt 27:29, with the very different language of the Jews themselves, Mt 27:42, &c.). The Roman historians, SUETONIUS and TACITUS, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world.
for we have seen his star in the east--Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose.
and are come to worship him--to do Him homage, as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly Mt 2:11. Doubtless these simple strangers expected all Jerusalem to be full of its new-born King, and the time, place, and circumstances of His birth to be familiar to every one. Little would they think that the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce--else they would probably have sought their information regarding His birthplace in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birthplace of Messiah from the highest ecclesiastical authority in the nation.
2:3 2:3: Եւ իբրեւ լուաւ արքայ Հերովդէս՝ խռովեցաւ, եւ ամենայն Երուսաղէմ ընդ նմա։
3 Եւ երբ Հերովդէս արքան լսեց այս, խռովուեց, նրա հետ՝ եւ Երուսաղէմի ամբողջ ժողովուրդը
3 Երբ Հերովդէս թագաւորը լսեց, խռովեցաւ եւ բոլոր Երուսաղէմ իրեն հետ։
Եւ իբրեւ լուաւ արքայ Հերովդէս, խռովեցաւ, եւ ամենայն Երուսաղէմ ընդ նմա:

2:3: Եւ իբրեւ լուաւ արքայ Հերովդէս՝ խռովեցաւ, եւ ամենայն Երուսաղէմ ընդ նմա։
3 Եւ երբ Հերովդէս արքան լսեց այս, խռովուեց, նրա հետ՝ եւ Երուսաղէմի ամբողջ ժողովուրդը
3 Երբ Հերովդէս թագաւորը լսեց, խռովեցաւ եւ բոլոր Երուսաղէմ իրեն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
2:3 3: Услышав это, Ирод царь встревожился, и весь Иерусалим с ним.
2:3  ἀκούσας δὲ ὁ βασιλεὺς ἡρῴδης ἐταράχθη καὶ πᾶσα ἱεροσόλυμα μετ᾽ αὐτοῦ,
2:3. Ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) βασιλεὺς (a-ruler-of) Ἡρῴδης (a-Herodes,"ἐταράχθη (it-was-stirred,"καὶ (and) πᾶσα (all) Ἰεροσόλυμα (a-Hierosoluma) μετ' (with) αὐτοῦ, (of-it,"
2:3. audiens autem Herodes rex turbatus est et omnis Hierosolyma cum illoAnd king Herod hearing this, was troubled, and all Jerusalem with him.
3. And when Herod the king heard it, he was troubled, and all Jerusalem with him.
When Herod the king had heard [these things], he was troubled, and all Jerusalem with him

3: Услышав это, Ирод царь встревожился, и весь Иерусалим с ним.
2:3  ἀκούσας δὲ ὁ βασιλεὺς ἡρῴδης ἐταράχθη καὶ πᾶσα ἱεροσόλυμα μετ᾽ αὐτοῦ,
2:3. audiens autem Herodes rex turbatus est et omnis Hierosolyma cum illo
And king Herod hearing this, was troubled, and all Jerusalem with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 Вести о прибытии волхвов Ирод услышал, вероятно, от других. Ирод царь встревожился. Слово тревожиться (греч.) употребляется о морском волнении и значит волноваться. В переносном смысле означает какие бы то ни было душевные волнения и беспокойство. Если обратить внимание, сколько трудов положил Ирод на приобретение себе трона, припомнить, как он ездил в Рим с этою целью, его убийства, казни подозреваемых лиц, а потом и беспокойное состояние Иудеи и Иерусалима, где было достаточно самых маловажных причин для сильных волнений, то тревога Ирода делается понятной. Она вошла у него, можно сказать, в привычку и, по-видимому, не оставила его даже пред самой смертью. В нем было какое-то безумное, болезненное стремление обеспечить трон за собой и за своим потомством и, что всего удивительнее, — такое стремление происходило, по-видимому, не столько из любви к потомству, сколько из честолюбия или каких других мотивов. Встревожился с Иродом и весь Иерусалим. Комментаторы согласны в том, что причиною тревоги Иерусалима была тревога Ирода. Это вполне и естественно. Но в приложении к Иерусалиму слово указывает, вероятно, и на несколько иные явления. Иерусалим встревожился вследствие опасений, как бы чего не наделал Ирод. Слово «весь» можно принимать за гиперболическое общее выражение, употребленное для обозначения господствующего, преобладающего настроения, или общественного мнения. Подобные выражения употребляются часто. Так: весь город ужаснулся, хотя, конечно, в нем находились и люди, которые были свободны от ужаса. Слово Иерусалим встречается у Мф обыкновенно в среднем роде множ. числа, в един. числе женского рода только здесь и, может быть, 3, 5. Однажды (23, 37) у Матфея встречается особенная форма (Ierousalhm вм. Ierosoluma).
Adam Clarke: Commentary on the Bible - 1831
2:3: When Herod - heard these things, he was troubled - Herod's consternation was probably occasioned by the agreement of the account of the magi, with an opinion predominant throughout the east, and particularly in Judea, that some great personage would soon make his appearance, for the deliverance of Israel from their enemies; and would take upon himself universal empire.
Suetonius and Tacitus, two Roman historians, mention this. Their words are very remarkable: -
Percrebuerat Oriente toto, vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatare Romano, quantum eventu postea predictum patuit, Judaei ad se trahentes, rebellarunt.
Sueton. Vesp.
"An ancient and settled persuasion prevailed throughout the east, that the fates had decreed some to proceed from Judea, who should attain universal empire. This persuasion, which the event proved to respect the Roman emperor, the Jews applied to themselves, and therefore rebelled."
The words of Tacitus are nearly similar: -
Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Quae ambages Vespasianum ac Titum praedixerant.
"Many were persuaded, that it was contained in the ancient books of their priests, that at that very time the east should prevail: and that some should proceed from Judea and possess the dominion. It was Vespasian and Titus that these ambiguous prophecies predicted."
Histor. v.
Albert Barnes: Notes on the Bible - 1834
2:3: Had heard these things - Had heard of their coming, and of the star, and of the design of their coming.
He was troubled - Herod had obtained the kingdom by great crimes, and by shedding much blood. He was therefore easily alarmed by any remarkable appearances; and the fact that this star appeared, and that it was regarded as proof that a King of the Jews was born, alarmed him. Besides, it was a common expectation that the Messiah was about to appear, and he feared that his reign was about to come to an end. He therefore began to inquire in what way he might secure his own safety and the permanency of his government.
All Jerusalem - The people of Jerusalem, and particularly the friends of Herod. There were many in Jerusalem to whom the coming of the Messiah would be a matter of joy; but all of Herod's friends would doubtless be alarmed at his coming.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: he: Mat 8:29, Mat 23:37; Kg1 18:17, Kg1 18:18; Joh 11:47, Joh 11:48; Act 4:2, Act 4:24-27, Act 5:24-28; Act 16:20, Act 16:21, Act 17:6, Act 17:7
Geneva 1599
2:3 When Herod the king had heard [these things], he was (c) troubled, and all Jerusalem with him.
(c) Was much moved, for he was a foreigner, and became ruler by force; and the Jews were troubled; for wickedness is mad and raging.
John Gill
2:3 When Herod the king had heard these things,.... That is, the report made by the wise men of the appearance of an unusual star, and of the birth of the king of the Jews, which they affirmed with all certainty, without any hesitation,
he was troubled, and all Jerusalem with him. Herod was troubled, his mind was disturbed and made uneasy, fearing he should be deposed, and lose his kingdom, to which he knew he had no just right and claim, being a foreigner; and "all Jerusalem", i.e. all the inhabitants of Jerusalem, who heard of this, were also troubled, and showed a concern at it with him; either feignedly, as knowing his jealousy, suspicion and cruelty; or in reality, because of tumults, commotions and wars, they might fear would arise upon this, having lost the true notion of the Messiah, as a spiritual king, saviour and redeemer. And hereby was fulfilled, in part, the famous prophecy in Gen 49:10 according to the sense of one (w) of the Targumists on it, who paraphrases it after this manner;
"Kings and governors shall not cease from the house of Judah, nor scribes, who teach the law, from his seed, until the time that the king Messiah, the least of his sons, comes, "and because of him", , "the people shall melt."''
that is, they shall be distressed and troubled, their hearts shall melt like wax within them; which was their present case, though perhaps the paraphrast may design the Gentiles.
(w) Jonathan ben Uzziel in loc.
Robert Jamieson, A. R. Fausset and David Brown
2:3 When Herod the king had heard these things, he was troubled--viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear.
and all Jerusalem with him--from a dread of revolutionary commotions, and perhaps also of Herod's rage.
2:4 2:4: Եւ ժողովեալ զամենայն զքահանայապետսն եւ զդպիրս ժողովրդեանն, հարցանէ՛ր ՚ի նոցանէ՝ թէ ո՞ւր ծնանիցի Քրիստոսն[25]։ [25] Ոմանք. Զամենայն քահանայապետս եւ զդպ՛՛։
4 Եւ հաւաքելով բոլոր քահանայապետներին ու ժողովրդի օրէնսգէտներին՝ հարցրեց նրանց, թէ ո՞ւր պիտի ծնուի Քրիստոսը
4 Ապա ժողվելով բոլոր քահանայապետները ու ժողովուրդին դպիրները, հարցուց անոնց թէ՝ Քրիստոսը ո՞ւր պիտի ծնանի։
Եւ ժողովեալ զամենայն զքահանայապետս եւ զդպիրս ժողովրդեանն` հարցանէր ի նոցանէ թէ ո՛ւր ծնանիցի Քրիստոսն:

2:4: Եւ ժողովեալ զամենայն զքահանայապետսն եւ զդպիրս ժողովրդեանն, հարցանէ՛ր ՚ի նոցանէ՝ թէ ո՞ւր ծնանիցի Քրիստոսն[25]։
[25] Ոմանք. Զամենայն քահանայապետս եւ զդպ՛՛։
4 Եւ հաւաքելով բոլոր քահանայապետներին ու ժողովրդի օրէնսգէտներին՝ հարցրեց նրանց, թէ ո՞ւր պիտի ծնուի Քրիստոսը
4 Ապա ժողվելով բոլոր քահանայապետները ու ժողովուրդին դպիրները, հարցուց անոնց թէ՝ Քրիստոսը ո՞ւր պիտի ծնանի։
zohrab-1805▾ eastern-1994▾ western am▾
2:4 4: И, собрав всех первосвященников и книжников народных, спрашивал у них: где должно родиться Христу?
2:4  καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ᾽ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται.
2:4. καὶ (and) συναγαγὼν (having-had-led-together) πάντας ( to-all ) τοὺς (to-the-ones) ἀρχιερεῖς (to-first-sacreders-of) καὶ (and) γραμματεῖς (to-letterers-of) τοῦ (of-the-one) λαοῦ (of-a-people) ἐπυνθάνετο ( it-was-ascertaining ) παρ' (beside) αὐτῶν (of-them) ποῦ (of-whither) ὁ (the-one) χριστὸς (Anointed) γεννᾶται. (it-might-be-generated-unto)
2:4. et congregans omnes principes sacerdotum et scribas populi sciscitabatur ab eis ubi Christus nascereturAnd assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born.
4. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born.
And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born

4: И, собрав всех первосвященников и книжников народных, спрашивал у них: где должно родиться Христу?
2:4  καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ᾽ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται.
2:4. et congregans omnes principes sacerdotum et scribas populi sciscitabatur ab eis ubi Christus nasceretur
And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: The chief priests - Not only the high priest for the time being, called כהן הראש cohen ha-rosh, Kg2 25:18, and his deputy, called כהן משנה cohen mishneh, with those who had formerly borne the high priest's office; but also, the chiefs or heads of the twenty four sacerdotal families, which David distributed into so many courses, 1 Chronicles 24. These latter are styled סרי הכהנים sarey ha-cohanim, chief of the priests, Ch2 36:14; Ezr 8:24; and ראשי הכהנים roshey ha-cohanim, heads of the priests, Neh 12:7. Josephus calls them by the same name as the writers of the New Testament. In his Life, sect. 8, he mentions πολλους - των Αρχιερεων, Many of the chief priests. The word is used in the singular in this last sense, for a chief of the priests, Act 19:14.
Scribes - The word Γραμματευς, in the Septuagint, is used for a political officer, whose business it was to assist kings and civil magistrates, and to keep an account in writing of public acts and occurrences. Such an officer is called in Hebrew ספר המלך seper hamelech, ὁ γραμματευς του βασιλεως, the king's scribe, or secretary. See Lxx. Kg2 12:10.
The word is often used by the Lxx. for a man of learning, especially for one skilled in the Mosaic law: and, in the same sense, it is used by the New Testament writers. Γραμματευς is therefore to be understood as always implying a man of letters, or learning, capable of instructing the people. The derivation of the names proves this to be the genuine meaning of the word γραμμα: a letter, or character, in writing: or γραμματα, letters, learning, erudition, and especially that gained from books. The Hebrew ספר or סופר sopher, from saphar, to tell, count, cypher, signifies both a book, volume, roll, etc., and a notary, recorder, or historian; and always signifies a man of learning. We often term such a person a man of letters.
The word is used Act 19:35, for a civil magistrate at Ephesus, probably such a one as we would term recorder. It appears that Herod at this time gathered the whole Sanhedrin, in order to get the fullest information on a subject by which all his jealous fears had been alarmed.
Albert Barnes: Notes on the Bible - 1834
2:4: The chief priests - By the chief priests here are meant not only the high priest and his deputy, but. also the heads or chiefs of the 24 classes into which David had divided the sacerdotal families, Ch1 23:6; 24; Ch2 8:14; Ezr 8:24.
Scribes - By the scribes, in the New Testament, are meant learned men; men skilled in the law, or the lawyers of the nation. They kept the records of the Courts of justice, the registers of the synagogues, wrote articles of contract and sale, bills of divorce, etc. They were also called lawyers, Mat 22:35, and doctor's of the law, Luk 5:17. They were called scribes. from the fact of their writing the public records. They were not, however, a religious sect, but might be either Pharisees or Sadducees. By the chief priests and scribes here mentioned is denoted the Sanhedrin or great council of the nation. This was composed of 72 men, who had the charge of the civil and religious affairs of the Jews. On this occasion Herod, in alarm, called them together, professedly to make inquiry respecting the birth of the Messiah.
Demanded of them - Inquired, or asked of them. As they were the learned men of the nation, and as it was their business to study and explain the Old Testament, they were presumed to know what the prophecies had declared on that point. His object was to ascertain from prophecy where he was born, that he might put him to death, and thus calm the anxieties of his own mind. He seems not to have had any doubt about the time when he would be born. He was satisfied that the time had come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: the chief: Mat 21:15, Mat 21:23, Mat 26:3, Mat 26:47, Mat 27:1; ch1 24:4-19; Ch2 36:14; Ezr 10:5; Neh 12:7; Psa 2:2; Joh 7:32, Joh 18:3
scribes: Mat 7:29, Mat 13:52; Ch2 34:13, Ch2 34:15; Ezr 7:6, Ezr 7:11, Ezr 7:12; Jer 8:8; Mar 8:31; Luk 20:19; Luk 23:10; Joh 8:3; Act 4:5, Act 6:12, Act 23:9
he demanded: Mal 2:7; Joh 3:10
Geneva 1599
2:4 And when he had gathered all the (d) chief priests and (e) scribes of the people together, he demanded of them where Christ should be born.
(d) The chief priests, that is, such as were of Aaron's family, who were divided into twenty-four orders. (1Chron 24:5; 2Chron 36:14).
(e) They that expound the law to the people, for the Hebrews take this word for another, which means as much as to expound and to declare.
John Gill
2:4 And when he had gathered all the chief priests,.... Here we have an account of Herod's conduct at this juncture; he calls a council, assembles the sanhedrim, gathers together the more learned persons in the city to consult with them upon this matter,
the chief priests, all of which he gathered together, and which seem to be many; and were not only the then present high priest and his substitutes, but all the principal persons of the priesthood, who were chosen from the rest, into the great sanhedrim, or council: and by
the scribes of the people are meant a sort of letter learned men, whose business it was to keep and write out copies of the law, and other things, for "the people"; they were the fathers of the traditions, and interpreters of the law to them; and therefore are called "the scribes of the people": as well also, because they were chosen from among the people, from any other tribe, and not from the tribe of Levi, from whom the priests were; so that one seems to design the "clergy", and the other the laity, in this assembly. The Septuagint render "the officers of the people", by this same word the scribes, and scribes of the people, in Num 11:16 Josh 1:10. The learned Dr. Lightfoot (x) conjectures, that the persons of note, who were present at this time, were Hillell the president of the council, Shammai the vice president, the sons of Betira, Judah and Joshua, Bava ben Buta, Jonathan ben Uzziel, the Chaldee paraphrast, and Simeon the son of Hillell.
He demanded of them, or asked them with authority, as the chief captain did, Acts 21:33 "where Christ", , the Christ, the Messiah
should be born? that is, where was the place of his birth as fixed in their prophecies, where, accordingly, they believed and expected he would be born. Herod's pretence, no doubt, in putting this question was, that he might be able to satisfy the wise men of the East about this matter; though the true reason within himself was, that he might know where this new born king was, in order to destroy him.
(x) Vol. II. p. 111.
John Wesley
2:4 The chief priests - That is, not only the high priest and his deputy, with those who formerly had borne that office: but also the chief man in each of those twenty - four courses, into which the body of priests were divided, 1Chron 24:6-19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.
Robert Jamieson, A. R. Fausset and David Brown
2:4 And when he had gathered all the chief priests and scribes of the people together--The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four and twenty courses of the priests. The "scribes" were at first merely transcribers of the law and synagogue readers; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of these classes, a proportion of the second, and "the elders"--that is, as LIGHTFOOT thinks, "those elders of the laity that were not of the Levitical tribe"--constituted the supreme council of the nation, called the Sanhedrim, the members of which, at their full complement, numbered seventy-two. That this was the council which Herod now convened is most probable, from the solemnity of the occasion; for though the elders are not mentioned, we find a similar omission where all three were certainly meant (compare Mt 26:59; Mt 27:1). As MEYER says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted.
he demanded of them--as the authorized interpreters of Scripture.
where Christ--the Messiah.
should be born--according to prophecy.
2:5 2:5: Եւ նոքա ասեն ցնա. ՚Ի Բեթղահէմ Հրէաստանի։ Զի ա՛յսպէս գրեալ է ՚ի ձեռն մարգարէին[26]. [26] Ոմանք. ՚Ի Բեդղեեմ Հրեաստա՛՛։ Օրինակ մի. ՚Ի ձեռս մարգարէին։
5 Եւ նրանք ասացին նրան. «Հրէաստանի Բեթղեհէմ քաղաքում, որովհետեւ մարգարէի միջոցով այսպէս է գրուած
5 Անոնք ալ իրեն ըսին. «Հրէաստանի Բեթլեհէմին մէջ։ Վասն զի այսպէս գրուած է մարգարէին ձեռքով.
Եւ նոքա ասեն ցնա. Ի Բեթղեհեմ Հրէաստանի: Զի այսպէս գրեալ է ի ձեռն մարգարէին:

2:5: Եւ նոքա ասեն ցնա. ՚Ի Բեթղահէմ Հրէաստանի։ Զի ա՛յսպէս գրեալ է ՚ի ձեռն մարգարէին[26].
[26] Ոմանք. ՚Ի Բեդղեեմ Հրեաստա՛՛։ Օրինակ մի. ՚Ի ձեռս մարգարէին։
5 Եւ նրանք ասացին նրան. «Հրէաստանի Բեթղեհէմ քաղաքում, որովհետեւ մարգարէի միջոցով այսպէս է գրուած
5 Անոնք ալ իրեն ըսին. «Հրէաստանի Բեթլեհէմին մէջ։ Վասն զի այսպէս գրուած է մարգարէին ձեռքով.
zohrab-1805▾ eastern-1994▾ western am▾
2:5 5: Они же сказали ему: в Вифлееме Иудейском, ибо так написано через пророка:
2:5  οἱ δὲ εἶπαν αὐτῶ, ἐν βηθλέεμ τῆς ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου·
2:5. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it,"Ἐν (In) Βηθλεὲμ (unto-a-Bethleem) τῆς (of-the-one) Ἰουδαίας: (of-an-Ioudaia) οὕτως (unto-the-one-this) γὰρ (therefore) γέγραπται (it-had-come-to-be-scribed) διὰ (through) τοῦ (of-the-one) προφήτου (of-a-declarer-before,"
2:5. at illi dixerunt ei in Bethleem Iudaeae sic enim scriptum est per prophetamBut they said to him: In Bethlehem of Juda. For so it is written by the prophet:
5. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet

5: Они же сказали ему: в Вифлееме Иудейском, ибо так написано через пророка:
2:5  οἱ δὲ εἶπαν αὐτῶ, ἐν βηθλέεμ τῆς ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου·
2:5. at illi dixerunt ei in Bethleem Iudaeae sic enim scriptum est per prophetam
But they said to him: In Bethlehem of Juda. For so it is written by the prophet:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Первосвященники и книжники не имели возможности сообщить Ироду каких-либо точных и определенных сведений, и только сослались на древнее пророчество, может быть в надежде, что Ирод, старавшийся казаться иудеем, поверит их словам, и ответ их покажется ему удовлетворительным.
Adam Clarke: Commentary on the Bible - 1831
2:5: In Bethlehem of Judea: for thus it is written by the prophet - As there have been several confused notions among the Jews, relative not only to the Messiah, and his character, but also to the time of his birth, it may be necessary to add, to what has already been said on this subject, the following extracts from the Talmudists and Gemarists, quoted by Lightfoot. At the close of a long dissertation on the year of our Lord's birth, (which he places in the 35th of the reign of Herod, not the last or 37th as above), he says: "It will not be improper here to produce the Gemarists themselves openly confessing that the Messias had been born, a good while ago before their times. For so they write: After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king: Hos 3:5. Our rabbins say, That is King Messias, If he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah. (Psa 18:50). R. Joshua ben Levi saith, His name is צמח tsemach, a Branch. (Zac 3:8). R. Juban bar Arbu saith, His name is Menahem. (That is, παρακλητος, the Comforter). 'And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, O Jew, loose thy oxen, and loose thy ploughs, for behold! The temple is laid waste. The ox belloweth the second time; the Arabian saith to him, O Jew, Jew, yoke thy oxen, and fit thy ploughs: והא יליר מלכא משיחא For behold! King Messiah is born. But, saith the Jew, What is his name? Menahem, saith he (i.e. the Comforter). And what is the name of his Father? Hezekiah, saith the Arabian. To whom the Jew, But whence is He? The other answered, From the palace of the king of Bethlehem Judah. Away he went, and sold his oxen and his ploughs, and became a seller of infants' swaddling clothes, going about from town to town. When he came to that city, (Bethlehem), all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money today, after some days I will come back and receive it. After some days, he returned to that city, and saith to her, How does the little infant? And she said, From the time you saw me last, spirits and tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the powerful one? (Isa 10:34). And what follows after? A branch shall come out of the root of Jesse. (Isa 11:1).
"The Babylonian doctors yield us a confession not very unlike the former. R. Charinah saith: After four hundred years are passed from the destruction of the temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the world, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The gloss is, For that is the time of redemption, and you shall be brought back to the holy mountain, to the inheritance of your fathers; why, therefore, should you misspend your penny?
"You may fetch the reason of this calculation, if you have leisure, out of the tract Sanhedrin. The tradition of the school of Elias, the world is to last six thousand years, etc. And a little after, Elias said to Rabh Judah, The world shall last not less than eighty-five jubilees: and in the last jubilee shall the Son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserted, that he answered thus, Until then, expect him not, but from thence expect him. Hear your own countrymen, O Jew! How many centuries of years are passed by and gone from the eighty-fifth jubilee of the world, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come!
"Daniel's weeks had so clearly defined the time of the true Messias, his coming, that the minds of the whole nation were raised into the expectation of him. Hence, it was doubted of the Baptist, whether he were not the Messias, Luk 3:15. Hence it was, that the Jews are gathered together from all countries unto Jerusalem, Acts 2:, expecting and coming to see, because at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, Mat 24:5, etc., taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the kingdom of God should presently appear, Luk 19:11.
"But when those times of expectation were past, nor did such a Messias appear as they expected, (for when they saw the true Messias, they would not see him), they first broke out into various, and those wild, conjectures of the time; and at length, all those conjectures coming to nothing, all ended in this curse (the just cause of their eternal blindness) של מתשכי קצי הפת רות, May their soul be confounded who compute the times!" They were fully aware that the time foretold by the prophets must be long since fulfilled; and that their obstinacy must be confounded by their own history, and the chronology of their own Scriptures; and therefore they have pronounced an anathema on those who shall attempt to examine, by chronological computations, the prophecies that predict his coming. Who can conceive a state of willful blindness or determined obstinacy superior to this!
Albert Barnes: Notes on the Bible - 1834
2:5: By the prophet - The Sanhedrin answered without hesitation. The question where he would be born had been settled by prophecy. This prophecy is found in Mic 5:2. In that prophecy both the place of his birth and the character of the Messiah are so clearly set forth that there was no room to doubt. It will be observed that there is a considerable difference between the passage as quoted by the Sanhedrin and as it stands in Micah. The main point, however, is retained - the place of his birth. We are not concerned, therefore, in showing how these passages can be reconciled. Matthew, moreover, is not responsible for the correctness of the quotation. He affirms only that the chief priests and scribes gave this answer to Herod, and that Herod was satisfied. Admitting that they did not quote the passage correctly, it does not prove that Matthew has not reported their answer as they gave it, and this is all that he pretends to give.
Art not the least - In Micah, "though thou be little." Though a small place so far as population is concerned, yet it shall not be small, or be the least in honor; for the Messiah shall be born there. His birth gave the place an honor which could not be conferred on the larger cities by all their numbers, their splendor, and their wealth. The birth of a distinguished personage was always supposed to give honor and importance to a city or country. Thus, seven cities contended for the honor of giving birth to Homer; Stratford-upon-Avon is distinguished as the birthplace of Shakespeare; and Corsica as the birthplace of Napoleon.
A Governor - A ruler. This is one of the characters of the Messiah, who is the king of his people, Joh 18:37. The word "rule" here means to rule as a shepherd does his flock, in faithfulness and tenderness. Compare Joh 10:11; Isa 40:10-11; Isa 9:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Gen 35:19; Jos 19:15; Rut 1:1, Rut 1:19, Rut 2:4, Rut 4:11; Sa1 16:1
John Gill
2:5 And they said unto him,.... They answer without any hesitation, it being a generally received notion, and a thing well known among them,
in Bethlehem of Judea; and give their reason for it; for
thus it is written by the prophet, that is, the prophet Micah, in whose prophecy, Mic 5:2 it stands, and is as follows:
Robert Jamieson, A. R. Fausset and David Brown
2:5 And they said unto him, In Bethlehem of Judea--a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die.
for thus it is written by the prophet-- (Mic 5:2).
2:6 2:6: Եւ դո՛ւ Բեթղահէմ երկի՛ր Յուդայ՝ ո՛չինչ կրտսե՛ր ես յիշխանս Յուդայ. ՚ի քէն ելցէ ինձ իշխան, որ հովուեսցէ զժողովո՛ւրդ իմ զԻսրայէլ[27]։ [27] Ոմանք. Ոչինչ կրսեր ես։
6 «Եւ դու, Բեթղեհէ՛մ, Յուդայի՛ երկիր, Յուդայի քաղաքների մէջ փոքրագոյնը չես. քեզնից մի իշխան պիտի ելնի ինձ համար, որ պիտի հովուի իմ ժողովրդին՝ Իսրայէլին»:
6 ‘Դուն, Բե՛թլեհէմ, Յուդայի երկիր, Յուդայի իշխաններուն մէջ բնաւ պզտիկ մը չես. վասն զի քեզմէ իշխան մը պիտի ելլէ որ իմ Իսրայէլ ժողովուրդս պիտի հովուէ’»։
Եւ դու, Բեթղեհեմ, երկիր Յուդայ, ոչինչ կրտսեր ես յիշխանս Յուդայ. ի քէն ելցէ ինձ իշխան, որ հովուեսցէ զժողովուրդ իմ զԻսրայէլ:

2:6: Եւ դո՛ւ Բեթղահէմ երկի՛ր Յուդայ՝ ո՛չինչ կրտսե՛ր ես յիշխանս Յուդայ. ՚ի քէն ելցէ ինձ իշխան, որ հովուեսցէ զժողովո՛ւրդ իմ զԻսրայէլ[27]։
[27] Ոմանք. Ոչինչ կրսեր ես։
6 «Եւ դու, Բեթղեհէ՛մ, Յուդայի՛ երկիր, Յուդայի քաղաքների մէջ փոքրագոյնը չես. քեզնից մի իշխան պիտի ելնի ինձ համար, որ պիտի հովուի իմ ժողովրդին՝ Իսրայէլին»:
6 ‘Դուն, Բե՛թլեհէմ, Յուդայի երկիր, Յուդայի իշխաններուն մէջ բնաւ պզտիկ մը չես. վասն զի քեզմէ իշխան մը պիտի ելլէ որ իմ Իսրայէլ ժողովուրդս պիտի հովուէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:6 6: и ты, Вифлеем, земля Иудина, ничем не меньше воеводств Иудиных, ибо из тебя произойдет Вождь, Который упасет народ Мой, Израиля.
2:6  καὶ σύ, βηθλέεμ γῆ ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν ἰσραήλ.
2:6. Καὶ ( And ) σύ , ( thou ," Βηθλεὲμ ( Bethleem ) γῆ ( Soil ) Ἰούδα , ( of-an-Iouda ," οὐδαμῶς ( unto-not-moreover-any ) ἐλαχίστη ( most-lackened ) εἶ ( thou-be ) ἐν ( in ) τοῖς ( unto-the-ones ) ἡγεμόσιν ( unto-leaders ) Ἰούδα : ( of-an-Iouda ) ἐκ ( out ) σοῦ ( of-THEE ) γὰρ ( therefore ) ἐξελεύσεται ( it-shall-come-out ) ἡγούμενος , ( leading-unto ) ὅστις ( which-a-one ) ποιμανεῖ ( it-shall-shepherd ) τὸν ( to-the-one ) λαόν ( to-a-people ) μου ( of-me ) τὸν ( to-the-one ) Ἰσραήλ . ( to-an-Israel )
2:6. et tu Bethleem terra Iuda nequaquam minima es in principibus Iuda ex te enim exiet dux qui reget populum meum IsrahelAnd thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.
6. And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Which shall be shepherd of my people Israel.
And thou Bethlehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel

6: и ты, Вифлеем, земля Иудина, ничем не меньше воеводств Иудиных, ибо из тебя произойдет Вождь, Который упасет народ Мой, Израиля.
2:6  καὶ σύ, βηθλέεμ γῆ ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν ἰσραήλ.
2:6. et tu Bethleem terra Iuda nequaquam minima es in principibus Iuda ex te enim exiet dux qui reget populum meum Israhel
And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Пророчество Михея евр. V:1 (по Русск. Биб. 2-й) по буквальному переводу с еврейского читается так: «и ты, Вифлеем Ефрафа, мал ты, чтобы быть среди племен Иуды, из тебя Мне выйдет вождь для Израиля и происхождение Его от века, от дней вечности». LXX (V:2): «и ты, Вифлеем, дом Ефрафа, самый малый, чтобы быть в тысячах Иуды; из тебя Мне выйдет начальник (архонт, по другому чтению, вождь hgoumenoV) Израиля и исходы Его изначала, от дней вечных». Разности между еврейским и греч. LXX текстом зависели от того, что еврейское слово элеф, здесь употребленное, имеет разные значения, означает и начало, племя, семью, и тысячу. Из сказанного видно, что слова евангелиста Матфея не сходны ни с еврейским текстом, ни с переводом LXX. Сделано ли было такое изменение самим евангелистом, или он только буквально передал слова первосвященников и книжников, — в этом не представляется большой важности. Отступление объясняют так: слова пророка Михея приведены не по еврейскому подлиннику и не по переводу LXX потому, что в то время были распространены толкования священной книги и переводы, которые не дозволялось записывать. Они были родом истолковательного перевода «В то время каждый составлял таргум (толкование) для самого себя». Это явление обычное в Новом Завете. В толковании Мих III:1 (евр.) значилось «Вифлеем земля Иудина» вместо «Ефрафа»; и «воеводств» вместо «тысячами». Как бы, однако, мы ни переводили слова Мих V:1 (евр.), в них содержалось пророчество о Христе, или о Мессии, и о том, что Он родится в Вифлееме. Перевод через hgemosin ясно показывает, что евангелист прочитал у Михея не беэлефе (племя, семья), а беалуфе (начальники и главные места жительства колен, воеводства). Вифлеем в этом выражении олицетворяется. — Земля Иудина, собств. земля Иуды. Нет надобности подразумевать под землей только город Вифлеем, а следует разуметь самую землю, на которой он стоял, или, еще лучше, округ, окрестности Вифлеема.
Adam Clarke: Commentary on the Bible - 1831
2:6: And thou Bethlehem, in the land of Juda - To distinguish it from Bethlehem, in the tribe of Zebulon. Jos 19:15. See on Mat 2:1 (note).
Art not the least - In Mic 5:2, it is read, Though thou be little - צעיר להיות tsdir lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית ,tsilegna tsdir lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein.
Among the princes of Juda - In Mic 5:2, it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Jdg 6:15, where, instead of my Family is poor in Manasseh, the Hebrew is, my Thousand (אלפי) is the meanest in Manasseh: and to Sa1 10:19, Present yourselves before the Lord by your Tribes and by your Thousands: and to Ch1 12:20, Captains of the Thousands of Manasseh. Now these Thousands being petty governments, Matthew renders them by the word ηγεμοσιν, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield.
That shall rule my people Israel - Οστις ποιμανει, Who shall Feed my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: thou: Mat 2:1; Mic 5:2; Joh 7:42
a Governor: Mat 28:18; Gen 49:10; Num 24:19; Ch1 5:2; Psa 2:1-6; Isa 9:6, Isa 9:7; Eph 1:22; Col 1:18; Rev 2:27, Rev 11:15
rule: or, feed, Psa 78:71, Psa 78:72; Isa 40:11; Jer 23:4-6; Eze 34:23-25, Eze 37:24-26
Geneva 1599
2:6 And thou Bethlehem, [in] the land of Juda, art not the (f) least among the princes of Juda: for out of thee shall come a Governor, that (g) shall rule my people Israel.
(f) Though you are a small town, yet you will be very famous and notable through the birth of the Messiah, who will be born in you.
(g) That will rule and govern: for kings are rightly called leaders and shepherds of the people.
John Gill
2:6 And thou Bethlehem in the land of Juda,.... This prophecy, which the chief priests and scribes produced, as pointing at the place of Christ's birth, is owned by both ancient and later Jews (y) to be a prophecy of the Messiah. The difference between Micah and Matthew is easily reconciled. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, and both were one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Ruth 1:2 and the Septuagint version of Josh 15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, Josh 19:15 and partly because its other name Ephratah was now disused, and so unknown to Herod, who was unacquainted with the books and prophecies of the Old Testament. Micah says this place was
little among the thousands of Judah. Matthew says, "not the least". But in this is no apparent contradiction, it might be "little" and yet "not the least"; besides, it might be "little" and "not little", or "not the least" in different respects, and at different times; it might be little, mean, and contemptible as to worldly splendour, riches, number of inhabitants, pompous buildings, &c. and yet not be little or mean, when considered as the place of the birth of many great persons, such as Booz, Jesse, David, &c. and especially Christ. It might be little in Micah's time, and yet not in Matthew's; especially since it had received a considerable additional honour by Christ's being born there. Moreover, the words in Micah may be rendered, by way of interrogation, "art thou little, or the least?" To which the answer in Matthew is, "no, thou art not the least", &c. or else the word may be understood, and the text be translated thus; "it is a small thing that thou art among the thousands of Judah, for out of thee", &c. a great honour shall be conferred on thee, the Messiah shall spring from thee. Again, what Micah calls "thousands", are in Matthew called "princes"; the reason of this is, because the tribes of Israel were divided into thousands, and every thousand had its prince; so that though here is a difference in words, yet none in sense. What Micah styles "a ruler in Israel", Matthew expresses by "a governor that shall rule or feed my people Israel"; but in this there is no contradiction. Add to all this, that it should be observed, that the Evangelist is not giving a version of his own, but of the chief priests and scribes; and therefore was it ever so faulty, they, and not he, must be chargeable with it; for he has acted the part of a faithful historian in giving it in the words in which they cited it (z).
(y) Targum Jon. Jarchi, Aben Ezra, Kimchi & Abendana in loc. Abarbinel Mashmia Jeshua, fol. 62. 2. R. Isaac Chizuk Emuna, p. 279. (z) See my book of the "Prophecies of the Messiah", &c. ch. 6. p. 104-116.
John Wesley
2:6 Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Mic 5:2.
Robert Jamieson, A. R. Fausset and David Brown
2:6 And thou, Bethlehem, in the land of Juda--the "in" being familiarly left out, as we say, "London, Middlesex."
art not the least among the princes of Juda: for out of thee shall come a Governor, &c.--This quotation, though differing verbally, agrees substantially with the Hebrew and the Septuagint. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"--this honor more than compensating for its natural insignificance; while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"--this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied
that shall rule--or "feed," as in the Margin.
my people Israel--In the Old Testament, kings are, by a beautiful figure, styled "shepherds" (Ezek 34:1-10, &c.). The classical writers use the same figure. The pastoral rule of Jehovah and Messiah over His people is a representation pervading all Scripture, and rich in import. (See Ps 23:1-6; Is 40:11; Ezek 37:24; Jn 10:11; Rev_ 7:17). That this prophecy of Micah referred to the Messiah, was admitted by the ancient Rabbins.
The Wise Men Despatched to Bethlehem by Herod to See the Babe, and Bring Him Word, Make a Religious Offering to the Infant King, but Divinely Warned, Return Home by Another Way (Mt 2:7-12).
2:7 2:7: Յայնժամ Հերովդէս գա՛ղտ կոչեաց զմոգսն, եւ ստուգեա՛ց ՚ի նոցանէ զժամանակն աստեղն երեւելոյ[28]. [28] Ոմանք. Զժամանակ աստեղն։
7 Այն ժամանակ Հերովդէսը գաղտնի կանչեց մոգերին եւ նրանցից ստուգեց աստղի երեւալու ժամանակը
7 Այն ատեն Հերովդէս ծածկաբար մոգերը կանչեց ու ստուգեց անոնցմէ աստղին երեւցած ատենը։
Յայնժամ Հերովդէս գաղտ կոչեաց զմոգսն, եւ ստուգեաց ի նոցանէ զժամանակ աստեղն երեւելոյ:

2:7: Յայնժամ Հերովդէս գա՛ղտ կոչեաց զմոգսն, եւ ստուգեա՛ց ՚ի նոցանէ զժամանակն աստեղն երեւելոյ[28].
[28] Ոմանք. Զժամանակ աստեղն։
7 Այն ժամանակ Հերովդէսը գաղտնի կանչեց մոգերին եւ նրանցից ստուգեց աստղի երեւալու ժամանակը
7 Այն ատեն Հերովդէս ծածկաբար մոգերը կանչեց ու ստուգեց անոնցմէ աստղին երեւցած ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
2:7 7: Тогда Ирод, тайно призвав волхвов, выведал от них время появления звезды
2:7  τότε ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ᾽ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος,
2:7. Τότε (To-the-one-which-also) Ἡρῴδης (a-Herodes) λάθρᾳ (unto-secluded) καλέσας (having-called-unto) τοὺς (to-the-ones) μάγους (to-magos') ἠκρίβωσεν (it-en-exacted) παρ' (beside) αὐτῶν (of-them) τὸν (to-the-one) χρόνον (to-an-interim) τοῦ (of-the-one) φαινομένου (of-being-manifested) ἀστέρος, (of-a-star,"
2:7. tunc Herodes clam vocatis magis diligenter didicit ab eis tempus stellae quae apparuit eisThen Herod, privately calling the wise men learned diligently of them the time of the star which appeared to them;
7. Then Herod privily called the wise men, and learned of them carefully what time the star appeared.
Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared

7: Тогда Ирод, тайно призвав волхвов, выведал от них время появления звезды
2:7  τότε ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ᾽ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος,
2:7. tunc Herodes clam vocatis magis diligenter didicit ab eis tempus stellae quae apparuit eis
Then Herod, privately calling the wise men learned diligently of them the time of the star which appeared to them;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 Ирод не надеялся, что волхвы сообщат ему какие-нибудь точные сведения о Царе; но о времени появления звезды он мог узнать от волхвов точно. Точные сведения о звезде могли помочь ему ориентироваться в этом темном для него вопросе, сообразить, как действовать дальше, потому что время появления звезды совпадало, по его мнению (как и волхвов), с временем рождества нового Царя. Слова «появления звезды» можно иначе передать (с греч.) так: «время являющейся звезды»; перевод же: «время, когда появилась звезда» считается неточным. Некоторые толкователи думают, что Ирод уже в это время начал подозревать, что волхвы не возвратятся к нему, и на этот случай выведывал у них о звезде, чтобы решить дело и без них.
Albert Barnes: Notes on the Bible - 1834
2:7: Privily - Secretly, privately. He did this to ascertain the time when Jesus was born.
Diligently - Accurately, exactly. He took pains to learn the precise time when the star appeared. He did this because he naturally concluded that the star appeared just at the time of his birth, and he wished to know precisely how old the child was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Mat 26:3-5; Exo 1:10; Sa1 18:21; Psa 10:9, Psa 10:10, Psa 55:21, Psa 64:4-6, Psa 83:3, Psa 83:4; Isa 7:5-7; Eze 38:10, Eze 38:11; Rev 12:1-5, Rev 12:15
John Gill
2:7 Then Herod, when he had privately called the wise men,.... As soon as he had got the intelligence of the place of the Messiah's birth, he called, or ordered the wise men to be brought into his presence, and that in a very private manner; lest the Jews, who knew his hypocrisy and deceit, should perceive his views, and enter into his designs, and so give the wise men some instructions, which would be prejudicial to the scheme he was forming in his own mind to destroy the young king; and having called them to him, he
inquired of them diligently what time the star appeared. He took a good deal of pains in examining them, he sifted them, and inquired of them with much accuracy, and exactness, the precise time of the star's appearing to them, how long ago it was when it was first observed by them; that hereby he might exactly know the age of Christ, and the better execute the bloody design he had formed, should the wise men disappoint him; and the better detect an impostor, should another afterwards arise, and set up himself for the king of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Then Herod, when he had privily called the wise men--Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix--the date of His birth--without which he might still miss his mark. The one he had got from the Sanhedrim; the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he
inquired of them diligently--rather, "precisely."
what time the star appeared--presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example.
2:8 2:8: եւ արձակեալ զնոսա ՚ի Բեթղահէմ, ասէ. Գնացէ՛ք ստուգեցէ՛ք վասն մանկանն, եւ յորժամ գտանիցէք՝ ա՛զդ արասջիք ինձ, զի եւ ե՛ս եկեալ երկի՛ր պագից նմա[29]։ [29] Ոմանք. Եւ արձակեաց զնոսա ՚ի Բեդ՛՛։
8 Եւ նրանց Բեթղեհէմ ուղարկելով՝ ասաց. «Գնացէ՛ք ստոյգ իմացէք մանկան մասին եւ երբ գտնէք, տեղեկացրէ՛ք ինձ, որպէսզի ես էլ գնամ երկրպագեմ նրան»
8 Զանոնք Բեթլեհէմ ղրկելով՝ ըսաւ. «Գացէք ստոյգը իմացէք այն մանուկին վրայով ու երբ գտնէք, ինծի իմացուցէք, որպէս զի ես ալ երթամ, անոր երկրպագութիւն ընեմ»։
եւ արձակեալ զնոսա ի Բեթղեհեմ, ասէ. Գնացէք, ստուգեցէք վասն մանկանն, եւ յորժամ գտանիցէք, ազդ արասջիք ինձ, զի եւ ես եկեալ երկիր պագից նմա:

2:8: եւ արձակեալ զնոսա ՚ի Բեթղահէմ, ասէ. Գնացէ՛ք ստուգեցէ՛ք վասն մանկանն, եւ յորժամ գտանիցէք՝ ա՛զդ արասջիք ինձ, զի եւ ե՛ս եկեալ երկի՛ր պագից նմա[29]։
[29] Ոմանք. Եւ արձակեաց զնոսա ՚ի Բեդ՛՛։
8 Եւ նրանց Բեթղեհէմ ուղարկելով՝ ասաց. «Գնացէ՛ք ստոյգ իմացէք մանկան մասին եւ երբ գտնէք, տեղեկացրէ՛ք ինձ, որպէսզի ես էլ գնամ երկրպագեմ նրան»
8 Զանոնք Բեթլեհէմ ղրկելով՝ ըսաւ. «Գացէք ստոյգը իմացէք այն մանուկին վրայով ու երբ գտնէք, ինծի իմացուցէք, որպէս զի ես ալ երթամ, անոր երկրպագութիւն ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:8 8: и, послав их в Вифлеем, сказал: пойдите, тщательно разведайте о Младенце и, когда найдете, известите меня, чтобы и мне пойти поклониться Ему.
2:8  καὶ πέμψας αὐτοὺς εἰς βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῶ.
2:8. καὶ (and) πέμψας (having-dispatched) αὐτοὺς (to-them) εἰς (into) Βηθλεὲμ (to-a-Bethleem) εἶπεν (it-had-said," Πορευθέντες ( Having-been-traversed-of ) ἐξετάσατε (ye-should-have-out-tested-to) ἀκριβῶς (unto-exacted) περὶ (about) τοῦ (of-the-one) παιδίου: (of-a-childlet) ἐπὰν (upon-ever) δὲ (moreover) εὕρητε (ye-might-have-had-found) ἀπαγγείλατέ (ye-should-have-messaged-off) μοι, (unto-me,"ὅπως (unto-which-whither) κἀγὼ (and-I) ἐλθὼν (having-had-came) προσκυνήσω (I-might-have-kissed-toward-unto) αὐτῷ. (unto-it)
2:8. et mittens illos in Bethleem dixit ite et interrogate diligenter de puero et cum inveneritis renuntiate mihi ut et ego veniens adorem eumAnd sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come and adore him.
8. And he sent them to Bethlehem, and said, Go and search out carefully concerning the young child; and when ye have found , bring me word, that I also may come and worship him.
And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found [him], bring me word again, that I may come and worship him also

8: и, послав их в Вифлеем, сказал: пойдите, тщательно разведайте о Младенце и, когда найдете, известите меня, чтобы и мне пойти поклониться Ему.
2:8  καὶ πέμψας αὐτοὺς εἰς βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῶ.
2:8. et mittens illos in Bethleem dixit ite et interrogate diligenter de puero et cum inveneritis renuntiate mihi ut et ego veniens adorem eum
And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come and adore him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
8-9 Явившаяся волхвам звезда была та же самая, какую они видели у себя дома и, может быть, во время путешествия в Иерусалим. В этом убеждает нас не подлежащее перетолкованиям сообщение евангелиста о «звезде», которую «волхвы видели на востоке». Но она получила теперь для них иной смысл. Прежде они знали ее только как звезду, возвещавшую о рождении какого-то великого Царя. Теперь они были уверены, что этот Царь уже родился и именно в Вифлееме. Прибавилось новое знание о Царе. Если обратить внимание на то, какая разница существует в воззрениях людей на одни и те же предметы, зависящая от просвещения и развития их духа, то легко понять психологическое состояние волхвов. Им теперь казалось, что звезда идет перед ними, радуется вместе с ними, указывает им место (т. е. Вифлеем), где родился Младенец. Волхвы походили на морских путешественников, плавающих по звездам, указывающим путь. Среди волнений и бурь, — какая радость видеть звезду, указывающую на тихую пристань!
Adam Clarke: Commentary on the Bible - 1831
2:8: That I may come and worship him also - See Mat 2:2, and on Gen 17:3 (note), and Exo 4:31 (note). What exquisite hypocrisy was here! he only wished to find out the child that he might murder him; but see how that God who searches the heart prevents the designs of wicked men from being accomplished!
Albert Barnes: Notes on the Bible - 1834
2:8: Go, and search diligently ... - Herod took all possible means to obtain accurate information respecting the child, that he might be sure of destroying him. He not only ascertained the probable time of his birth, and the place where he would be born, but he sent the wise men that they might actually see him, and bring him word. All this might have looked suspicious if he had not clothed it with the appearance of religion. He said to them, therefore, that he did it that he might go and worship him also. From this we may learn,
1. That wicked people often cloak their evil designs under the appearance of religion. They attempt to deceive those who are really good, and to make them suppose that they have the same design.
2. Wicked people often attempt to make use of the pious to advance their evil purposes. Men like Herod will stop at nothing if they can carry out their ends. They endeavor to deceive the simple, to allure the unsuspecting, and to beguile the weak, in order to accomplish their own purposes of wickedness.
3. The plans of wicked people are often well laid. Those plans occupy a long time. Such people make diligent inquiry, and all of it has the appearance of religion. But God sees through the design; and though people are deceived, yet God cannot be fooled, Pro 15:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: go: Sa1 23:22, Sa1 23:23; Sa2 17:14; Kg1 19:2; Job 5:12, Job 5:13; Psa 33:10, Psa 33:11; Pro 21:30; Lam 3:37; Co1 3:19, Co1 3:20
that: Mat 26:48, Mat 26:49; Sa2 15:7-12; Kg2 10:18, Kg2 10:19; Ezr 4:1, Ezr 4:2; Psa 12:2, Psa 12:3; Psa 55:11-15; Pro 26:24, Pro 26:25; Jer 41:5-7; Luk 20:20, Luk 20:21
John Gill
2:8 And he sent them to Bethlehem,.... Having got out of them all that he could, and was for his purpose, he informs them of the place where they might find the person they came to inquire after, according to the account of it which the chief priests and scribes had given him; and then sends them away to Bethlehem, where Christ, according to prophecy, was to be born, and now was born. It may seem strange that neither any of the Jews, nor Herod, or any of his ministers and courtiers, should go along with these men to Bethlehem; since it was but a little way off, not above five or six miles from Jerusalem; and since the birth of such a person was no trivial thing, but an affair of great concern and importance. The Jews might not care to go, lest Herod should suspect that they were going to revolt from him, and set up this new born king against him; and it might be a piece of policy in Herod and his courtiers not to accompany them, for they might imagine that the parents of the child would be jealous and afraid of them, and would therefore conceal it, when they would be in no fear of strangers: and no doubt but the wise providence of God overruled and directed this matter, that so the young child Jesus might be preserved from the bloody designs of this tyrant; who often takes the wise in their own craftiness, and carries the counsel of the froward headlong. When he dismissed them he gave them this charge and these orders,
go and search diligently for the young child; go to Bethlehem, the place of his birth I have told you of, and there inquire and search in every house and family, omit none till you have found him;
and when you have found him bring me word again; give me a particular account of him, who are his parents, and where he dwells,
that I may come and worship him also: for they had declared, that the reason of their coming was to worship him; this he said hypocritically, in order to hide and cover his bloody intentions.
John Wesley
2:8 And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?
Robert Jamieson, A. R. Fausset and David Brown
2:8 And he sent them to Bethlehem, and said, Go and search diligently--"Search out carefully."
for the young child; and when ye have found him, bring me word again, that I may come and worship him also--The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe conduct to the strangers.
2:9 2:9: Եւ նոքա իբրեւ լուան ՚ի թագաւորէն՝ գնացին. եւ ահա աստղն զոր տեսին յարեւելս՝ առաջնորդեաց նոցա, մինչեւ եկեալ եկա՛ց ՚ի վերայ՝ ուր է՛ր մանուկն։
9 Եւ նրանք երբ թագաւորից լսեցին այս, գնացին: Եւ ահա այն աստղը, որ տեսել էին արեւելքում, առաջնորդեց նրանց, մինչեւ որ եկաւ կանգնեց այն տեղի վրայ, ուր մանուկն էր
9 Երբ անոնք թագաւորէն այս բանը լսեցին, գացին. եւ ահա այն աստղը որ արեւելքի մէջ տեսեր էին, անոնց առջեւէն գնաց, կեցաւ մանուկին եղած տեղին վրայ։
Եւ նոքա իբրեւ լուան ի թագաւորէն, գնացին. եւ ահա աստղն զոր տեսին յարեւելս` առաջնորդեաց նոցա, մինչեւ եկեալ եկաց ի վերայ ուր էր մանուկն:

2:9: Եւ նոքա իբրեւ լուան ՚ի թագաւորէն՝ գնացին. եւ ահա աստղն զոր տեսին յարեւելս՝ առաջնորդեաց նոցա, մինչեւ եկեալ եկա՛ց ՚ի վերայ՝ ուր է՛ր մանուկն։
9 Եւ նրանք երբ թագաւորից լսեցին այս, գնացին: Եւ ահա այն աստղը, որ տեսել էին արեւելքում, առաջնորդեց նրանց, մինչեւ որ եկաւ կանգնեց այն տեղի վրայ, ուր մանուկն էր
9 Երբ անոնք թագաւորէն այս բանը լսեցին, գացին. եւ ահա այն աստղը որ արեւելքի մէջ տեսեր էին, անոնց առջեւէն գնաց, կեցաւ մանուկին եղած տեղին վրայ։
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2:9 9: Они, выслушав царя, пошли. И се, звезда, которую видели они на востоке, шла перед ними, [как] наконец пришла и остановилась над [местом], где был Младенец.
2:9  οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὖ ἦν τὸ παιδίον.
2:9. οἱ (The-ones) δὲ (moreover) ἀκούσαντες ( having-heard ) τοῦ (of-the-one) βασιλέως (of-a-ruler-of) ἐπορεύθησαν, (they-were-traversed-of,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ὁ (the-one) ἀστὴρ (a-star) ὃν (to-which) εἶδον (they-had-seen) ἐν (in) τῇ (unto-the-one) ἀνατολῇ (unto-a-finishing-up) προῆγεν (it-was-leading-before) αὐτούς, (to-them) ἕως (unto-if-which) ἐλθὼν (having-had-came) ἐστάθη (it-was-stood) ἐπάνω (upon-up-unto-which) οὗ (of-which) ἦν (it-was) τὸ (the-one) παιδίον. (a-childlet)
2:9. qui cum audissent regem abierunt et ecce stella quam viderant in oriente antecedebat eos usque dum veniens staret supra ubi erat puerWho having heard the king, went their way; and behold the star which they had seen in the East, went before them, until it came and stood over where the child was.
9. And they, having heard the king, went their way; and lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was

9: Они, выслушав царя, пошли. И се, звезда, которую видели они на востоке, шла перед ними, [как] наконец пришла и остановилась над [местом], где был Младенец.
2:9  οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὖ ἦν τὸ παιδίον.
2:9. qui cum audissent regem abierunt et ecce stella quam viderant in oriente antecedebat eos usque dum veniens staret supra ubi erat puer
Who having heard the king, went their way; and behold the star which they had seen in the East, went before them, until it came and stood over where the child was.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-12: We have here the wise men's humble attendance upon this new-born King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As the queen of the south, so the wise men of the east, will rise up in judgment against the men of that generation, and of this too, and will condemn them; for they came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now,

I. See how they found out Christ by the same star that they had seen in their own country, v. 9, 10. Observe, 1. How graciously God directed them. By the first appearance of the star they were given to understand where they might enquire for this King, and then it disappeared, and they were left to take the usual methods for such an enquiry. Note, Extraordinary helps are not to be expected where ordinary means are to be had. Well, they had traced the matter as far as they could; they were upon their journey to Bethlehem, but that is a populous town, where shall they find him when they come thither? Here they were at a loss, at their wit's end, but not at their faith's end; they believed that God, who had brought them thither by his word, would not leave them there; nor did he; for, behold, the star which they saw in the east went before them. Note, If we go on as far as we can in the way of duty, God will direct and enable us to do that which of ourselves we cannot do; Up, and be doing, and the Lord will be with thee. Vigilantibus, non dormientibus, succurit lex--The law affords its aid, not to the idle, but to the active. The star had left them a great while, yet now returns. They who follow God in the dark shall find that light is sown, is reserved, for them. Israel was led by a pillar of fire to the promised land, the wise men by a star to the promised Seed, who is himself the bright and morning Star, Rev. xxii. 16. God would rather create a new thing than leave those at a loss who diligently and faithfully sought him. This star was the token of God's presence with them; for he is light, and goes before his people as their Guide. Note, If we by faith eye God in all our ways, we may see ourselves under his conduct; he guides with his eye (Ps. xxxii. 8), and said to them, This is the way, walk in it: and there is a day-star that arises in the hearts of those that enquire after Christ, 2 Pet. i. 19. 2. Observe how joyfully they followed God's direction (v. 10). When they saw the star, they rejoiced with exceeding great joy. Now they saw they were not deceived, and had not taken this long journey in vain. When the desire cometh, it is a tree of life. Now they were sure that God was with them, and the tokens of his presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them. Now they could laugh at the Jews in Jerusalem, who, probably, had laughed at them as coming on a fool's errand. The watchmen can give the spouse no tidings of her beloved; yet it is but a little that she passes from them, and she finds him, Cant. iii. 3, 4. We cannot expect too little from man, nor too much from God. What a transport of joy these wise men were in upon this sight of the star; none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a Spirit of bondage, at length receive the spirit of adoption, witnessing with their spirits that they are the children of God; this is light out of darkness; it is life from the dead. Now they had reason to hope for a sight of the Lord's Christ speedily, of the Sun of righteousness, for they see the Morning Star. Note, We should be glad of every thing that will show us the way to Christ. This star was sent to meet the wise men, and to conduct them into the presence chamber of the King; by this master of ceremonies they were introduced, to have their audience. Now God fulfills his promise of meeting those that are disposed to rejoice and work righteousness (Isa. lxiv. 5), and they fulfill his precept. Let the hearts of those rejoice that seek the Lord, Ps. cv. 3. Note, God is pleased sometimes to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out of the ways of God.

II. See how they made their address to him when they had found him, v. 11. We may well imagine their expectations were raised to find this royal babe, though slighted by the nation, yet honourably attended at home; and what a disappointment it was to them when they found a cottage was his palace, and his own poor mother all the retinue he had! Is this the Saviour of the world? Is this the King of the Jews, nay, and the Prince of the kings of the earth? Yes, this is he, who, though he was rich, yet, for our sakes, became thus poor. However, these wise men were so wise as to see through this veil, and in this despised babe to discern the glory as of the Only-begotten of the Father; they did not think themselves balked or baffled in their enquiry; but, as having found the King they sought, they presented themselves first, and then their gifts, to him.

1. They presented themselves to him: they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him. He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus.

2. They presented their gifts to him. In the eastern nations, when they did homage to their kings, they made them presents; thus the subjection of the kings of Sheba to Christ is spoken of (Ps. lxxii. 10), They shall bring presents, and offer gifts. See Isa. lx. 6. Note, With ourselves, we must give up all that we have to Jesus Christ; and if we be sincere in the surrender of ourselves to him, we shall not be unwilling to part with what is dearest to us, and most valuable, to him and for him; nor are our gifts accepted, unless we first present ourselves to him living sacrifices. God had respect to Abel, and then to his offering. The gifts they presented were, gold, frankincense, and myrrh, money, and money's-worth. Providence sent this for a seasonable relief to Joseph and Mary in their present poor condition. These were the products of their own country; what God favours us with, we must honour him with. Some think there was a significancy in their gifts; they offered him gold, as a king, paying him tribute, to Cæsar, the things that are Cæsar's; frankincense, as God, for they honoured God with the smoke of incense; and myrrh, as a Man that should die, for myrrh was used in embalming dead bodies.

III. See how they left him when they had made their address to him, v. 12. Herod appointed them to bring him word what discoveries they had made, and, it is probable, they would have done so, if they had not been countermanded, not suspecting their being thus made his tools in a wicked design. Those that mean honestly and well themselves are easily made to believe that others do so too, and cannot think the world is as bad as it really is; but the Lord knows how to deliver the godly out of temptation. We do not find that the wise men promised to come back to Herod, and, if they had, it must have been with the usual proviso, If God permit; God did not permit them, and prevented the mischief Herod designed to the Child Jesus, and the trouble it would have been to the wise men to have been made involuntarily accessory to it. They were warned of God, chrematisthentes--oraculo vel responso accepto--by an oracular intimation. Some think it intimates that they asked counsel of God, and that this was the answer. Note, Those that act cautiously, and are afraid of sin and snares, if they apply themselves to God for direction, may expect to be led in the right way. They were warned not to return to Herod, nor to Jerusalem; those were unworthy to have reports brought them concerning Christ, that might have seen with their own eyes, and would not. They departed into their own country another way, to bring the tidings to their countrymen; but it is strange that we never hear any more of them, and that they or theirs did not afterwards attend him in the temple, whom they had worshipped in the cradle. However, the direction they had from God in their return would be a further confirmation of their faith in this Child, as the Lord from heaven.
Adam Clarke: Commentary on the Bible - 1831
2:9: In the east - Or, at its rise. See Mat 2:2.
Stood over where the young child was - Super caput pueri, Over the head of the child, as the Opus Imperfectum, on this place, has it. See Griesbach's Var. Lect. So it appears to have been a simple luminous meteor in a star-like form, and at a very short distance from the ground, otherwise it could not have ascertained the place where the child lay. But the last quoted reading, from the Opus Imperfectum, justifies the opinion that the luminous appearance which had hitherto directed them now encompassed the head of the child; and probably this gave the first idea to the ancient painters, of representing Christ in the manger, with a glory surrounding his head. This glory, or nimbus, is usually given also to saints and eminent persons, especially in the Roman Church, by all Roman Catholic painters.
Albert Barnes: Notes on the Bible - 1834
2:9: The star ... went before them - From this it appears that the star was a luminous meteor, perhaps at no great distance from the ground. It is not unlikely that they lost sight of it after they had commenced their journey from the East. It is probable that it appeared to them first in the direction of Jerusalem. They concluded that the expected King had been born, and immediately commenced their journey to Jerusalem. When they arrived there, it was important that they should be directed to the very place where he was, and the star again appeared. It was for this reason that they rejoiced. They felt assured that they were under a heavenly guidance, and would be conducted to the new-born King of the Jews. And this shows:
1. That the birth of Jesus was an event of great moment, worthy of the divine interposition in directing these men to find the place of his nativity.
2. God will guide those who are disposed to find the Saviour. Even if for a time the light should be withdrawn, yet it will again appear, and direct us in the way to the Redeemer.
3. Our being led to Christ should fill us with joy. He is the way, the truth, and the life; the Saviour, the friend, the all in all; there is no other way of life, and there is no peace to the soul until he is found. When we are guided to him, therefore, our hearts should overflow with joy and praise; and we should humbly and thankfully follow every direction that leads to the Son of God, Joh 12:35-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: the star: Mat 2:2; Psa 25:12; Pro 2:1-6, Pro 8:17; Pe2 1:19
John Gill
2:9 When they had heard the king,.... With great care and attention, what he had told them of the birth place of the young child; the strict charge he had given them to search diligently for him, and then return to him with an account of the whole affair; and his expressions of respect to the new born prince, which they took to be said in great sincerity,
they departed; took their leave of Herod and his court, and set forward on their journey from Jerusalem to Bethlehem:
and lo, to their great surprise and joy,
the star, which they saw in the east, then appeared; for, it seems, it had for some time disappeared: it looks as if it had been only seen at the time of Christ's birth, and when they were in their own country; for both here, and in Mt 2:2 they are only said to have seen it "in the east", that is, when they were in the east country; so that it seems from that time they had had no sight of it, not while they were on their journey, nor at Jerusalem; nor was it necessary they should. When they saw it in their own country, according to their best observation, it was over the land of Judea, and they were persuaded of it, that it was a certain sign that the king of the Jews was born: they therefore determine upon and prepare for a journey to Jerusalem, the metropolis of the nation, and where the king kept his court, to inquire for him; nor needed they the guidance of the star to direct them to a place so well known; but being in quest of him in an obscure place, and without any guide, this star appears to them; and, which is something very extraordinary,
went before them, till it came, and stood over, where the young child was. This star had a motion, kept pace with them, and was a guide unto them, till it and they came to the place where Christ was; and then it stood directly over the house, so that they had no need to inquire of any person for him. It is certain from hence, that this star was indeed a very unusual one; its being seen in the daytime, its motion and standing still, its situation, which must be very low, and its use to point out the very house where Christ was, show it to be so; but though it was an unusual appearance, it should not be thought incredible. (a) Varro relates, that
"from the time Aeneas went from Troy, he saw the star Venus in the daytime, day after day, till he came to the field of Laurentum, where he saw it no more, by which he knew that those lands were fatal.''
The appearing of this star, and then its disappearing for a time, agree, in some measure, with the account the Jews give of the star which they expect will be seen at the coming of the Messiah; for they (b) say,
"after seven days that star shall be hid, and the Messiah shall be hid for twelve months--when he shall descend, the pillar of fire shall be seen as before, in sight, and afterwards the Messiah shall be revealed, and many people shall be gathered to him.''
(a) Apud Servium in Virgil Aeneid. l. 1. p. 471. Ed. Basil. 1586. (b) Zohar in Exod. fol. 3, 4. & 71. 1.
Robert Jamieson, A. R. Fausset and David Brown
2:9 When they had heard the king, they departed--But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem--I find these devout strangers journeying thither all alone. Yet God ordered this too, lest the news should be blabbed, and reach the tyrant's ears, before the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifferences of men all overruled.
and, lo, the star, which they saw in the east--implying apparently that it had disappeared in the interval.
went before them, and stood over where the young child was--Surely this could hardly be but by a luminous meteor, and not very high.
2:10 2:10: Իբրեւ տեսին զաստղն, խնդացի՛ն յոյժ ուրախութիւն մեծ[30]։ [30] Ոմանք. Եւ իբրեւ տեսին։
10 Աստղը տեսնելուն պէս չափազանց ուրախացան
10 Երբ տեսան աստղը, շատ ուրախացան։
Իբրեւ տեսին զաստղն, խնդացին յոյժ ուրախութիւն մեծ:

2:10: Իբրեւ տեսին զաստղն, խնդացի՛ն յոյժ ուրախութիւն մեծ[30]։
[30] Ոմանք. Եւ իբրեւ տեսին։
10 Աստղը տեսնելուն պէս չափազանց ուրախացան
10 Երբ տեսան աստղը, շատ ուրախացան։
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2:10 10: Увидев же звезду, они возрадовались радостью весьма великою,
2:10  ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.
2:10. ἰδόντες ( Having-had-seen ) δὲ (moreover) τὸν (to-the-one) ἀστέρα (to-a-star) ἐχάρησαν (they-had-been-joyed) χαρὰν (to-a-joy) μεγάλην (to-great) σφόδρα . ( to-vehemented )
2:10. videntes autem stellam gavisi sunt gaudio magno valdeAnd seeing the star they rejoiced with exceeding great joy.
10. And when they saw the star, they rejoiced with exceeding great joy.
When they saw the star, they rejoiced with exceeding great joy

10: Увидев же звезду, они возрадовались радостью весьма великою,
2:10  ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.
2:10. videntes autem stellam gavisi sunt gaudio magno valde
And seeing the star they rejoiced with exceeding great joy.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: they rejoiced: Deu 32:13; Psa 67:4, Psa 105:3; Luk 2:10, Luk 2:20; Act 13:46-48; Rom 15:9-13
John Gill
2:10 When they saw the star,.... Which by its appearance, size, brightness, &c. they knew to be the same with that which they had seen, when in their own country;
they rejoiced with exceeding great joy; a "pleonasm" or a redundancy of expression frequently used by the Hebrews, see Jn 4:6 and the Septuagint there; setting forth the rapture, the excess of joy they were in upon the sight of the star. Very probably before this, their hearts were sad, their countenances dejected, and they greatly discouraged, having taken so great a journey, and as yet to so little purpose. They had been at Jerusalem, where they expected to have found him that was born king of the Jews; they had been at court, and conversed with men of the greatest figure and intelligence, and could get no tidings of him; people of all ranks and degrees seemed to be troubled at the account they brought; no body cared to go along with them to Bethlehem: all these circumstances no doubt were discouraging to them; but as soon as they saw the star their spirits revived, joy filled their hearts, cheerfulness appeared in their countenances; and they pursued their journey with inexpressible delight, till they came to the place where the illustrious person was they were seeking after.
John Wesley
2:10 Seeing the star - Standing over where the child was.
Robert Jamieson, A. R. Fausset and David Brown
2:10 When they saw the star, they rejoiced with exceeding great joy--The language is very strong, expressing exuberant transport.
2:11 2:11: Եւ իբրեւ մտին ՚ի տուն, տեսի՛ն զմանուկն հանդերձ Մարեմաւ մա՛րբն իւրով, եւ անկեալ երկի՛ր պագանէին նմա. եւ բացեալ զգանձս իւրեանց՝ մատուցին նմա պատարագս՝ ոսկի, եւ կնդրուկ, եւ զմուռս[31]։ [31] Ոմանք. Մտին ՚ի տունն... մատուցանէին նմա... եւ զըմուռ։
11 Եւ երբ այն տունը մտան, տեսան մանկանը իր մօր՝ Մարիամի հետ միասին եւ ընկան ու երկրպագեցին նրան. եւ բանալով իրենց գանձատուփերը՝ նրան նուէրներ մատուցեցին՝ ոսկի, կնդրուկ եւ զմուռս
11 Տունը մտնելով՝ տեսան մանուկը իր մօրը Մարիամին հետ ու ինկան երկրպագութիւն ըրին անոր եւ իրենց գանձերը բանալով ընծաներ տուին անոր՝ ոսկի ու կնդրուկ եւ զմուռս։
Եւ իբրեւ մտին ի տունն, տեսին զմանուկն հանդերձ Մարեմաւ մարբն իւրով, եւ անկեալ երկիր պագանէին նմա. եւ բացեալ զգանձս իւրեանց մատուցին նմա պատարագս` ոսկի եւ կնդրուկ եւ զմուռս:

2:11: Եւ իբրեւ մտին ՚ի տուն, տեսի՛ն զմանուկն հանդերձ Մարեմաւ մա՛րբն իւրով, եւ անկեալ երկի՛ր պագանէին նմա. եւ բացեալ զգանձս իւրեանց՝ մատուցին նմա պատարագս՝ ոսկի, եւ կնդրուկ, եւ զմուռս[31]։
[31] Ոմանք. Մտին ՚ի տունն... մատուցանէին նմա... եւ զըմուռ։
11 Եւ երբ այն տունը մտան, տեսան մանկանը իր մօր՝ Մարիամի հետ միասին եւ ընկան ու երկրպագեցին նրան. եւ բանալով իրենց գանձատուփերը՝ նրան նուէրներ մատուցեցին՝ ոսկի, կնդրուկ եւ զմուռս
11 Տունը մտնելով՝ տեսան մանուկը իր մօրը Մարիամին հետ ու ինկան երկրպագութիւն ըրին անոր եւ իրենց գանձերը բանալով ընծաներ տուին անոր՝ ոսկի ու կնդրուկ եւ զմուռս։
zohrab-1805▾ eastern-1994▾ western am▾
2:11 11: и, войдя в дом, увидели Младенца с Мариею, Матерью Его, и, пав, поклонились Ему; и, открыв сокровища свои, принесли Ему дары: золото, ладан и смирну.
2:11  καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῶ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῶ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
2:11. καὶ (And) ἐλθόντες ( having-had-came ) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) εἶδον (they-had-seen) τὸ (to-the-one) παιδίον (to-a-childlet) μετὰ (with) Μαρίας (of-a-Maria) τῆς (of-the-one) μητρὸς (of-a-mother) αὐτοῦ, (of-it,"καὶ (and) πεσόντες ( having-had-fallen ) προσεκύνησαν (they-kissed-toward-unto) αὐτῷ, (unto-it) καὶ (and) ἀνοίξαντες ( having-opened-up ) τοὺς (to-the-ones) θησαυροὺς (to-en-placings) αὐτῶν (of-them) προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) δῶρα , ( to-gifted ,"χρυσὸν (to-a-gold) καὶ (and) λίβανον (to-a-liban) καὶ (and) σμύρναν. (to-a-myrrh)
2:11. et intrantes domum invenerunt puerum cum Maria matre eius et procidentes adoraverunt eum et apertis thesauris suis obtulerunt ei munera aurum tus et murramAnd entering into the house, they found the child with Mary his mother, and falling down they adored him: and opening their treasures, they offered him gifts; gold, frankincense, and myrrh.
11. And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and frankincense and myrrh.
And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh

11: и, войдя в дом, увидели Младенца с Мариею, Матерью Его, и, пав, поклонились Ему; и, открыв сокровища свои, принесли Ему дары: золото, ладан и смирну.
2:11  καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῶ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῶ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
2:11. et intrantes domum invenerunt puerum cum Maria matre eius et procidentes adoraverunt eum et apertis thesauris suis obtulerunt ei munera aurum tus et murram
And entering into the house, they found the child with Mary his mother, and falling down they adored him: and opening their treasures, they offered him gifts; gold, frankincense, and myrrh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
11 Евангелист не сообщает, каким образом волхвы нашли дом, где был Младенец. Это, по-видимому, трудно объяснить, если предположить, что звезда, которая шла пред ними, была естественною звездою. Но трудность устраняется, если мы вспомним, что о Младенце начали уже говорить в Вифлееме. Едва ли возможно сомневаться, что поклонение вифлеемских пастухов совершилось раньше, чем поклонение волхвов; пастухи рассказывали о том, что им было возвещено Ангелами о Младенце, «и все слышавшие дивились тому, что рассказывали им пастухи» (Лк II:18). Очень вероятно, что этих слышавших было первоначально немного, но это нисколько не устраняет появления даже стоустной молвы о Младенце, по крайней мере, в Вифлееме. Подтверждение этого находим и в обстоятельстве, что Мать и Младенец теперь помещались уже в «доме», а не в прежней гостинице или пещере (Пуст. муч.). Русск. и славянский переводы «открывши сокровища свои» не точны. По всей вероятности, в русском употреблено слово сокровища в соответствии с слав. переводом и еще потому, что греч. qhsauroV в некоторых случаях действительно значит сокровище, напр. Мф VI:19–21; Лк XII:33; Евр XI:26 и проч. Но в некоторых случаях оно означает «место, куда складываются драгоценные вещи», и здесь именно обозначается это последнее. Потому что было бы непонятно, каким образом волхвы могли открыть (точный смысл греч. слова anoigw ср. Мф XVII:27) свои сокровища, т. е. золото, ладан и смирну. Таким образом, вместо сокровища следует принять сокровищницы и смысл будет понятен. — Волхвы принесли Христу: золото, ладан и смирну по восточному обычаю, соблюдавшемуся во время представления царям, посольств к ним и проч. Отправляя своих сыновей в Египет, Иаков приказывает им взять подарки «человеку тому» (Иосифу) «несколько бальзама и несколько меду, стираксы и ладану, фисташков и миндальных орехов» (Быт XLI:11). Отправляя своего сына, Давида, к Саулу, Иессей взял «осла с хлебом и мех с вином и одного козленка, и послал с Давидом, сыном своим к Саулу» (1 Цар XVI:20). Эти примеры характеристичны. Из них видно, что дары подносились по достатку приносивших. В данном случае волхвы принесли Христу произведения земли своей. С своим приношением сами они едва ли соединяли какой-нибудь символический смысл. Но этот смысл сделался понятен последующим толкователям, которые в золоте, принесенном Христу, видели указание на Его царское достоинство, в ладане — почитание Его как Бога, а в смирне — указание на смерть его как человека.
Adam Clarke: Commentary on the Bible - 1831
2:11: They presented unto him gifts - The people of the east never approach the presence of kings and great personages, without a present in their hands. This custom is often noticed in the Old Testament, and still prevails in the east, and in some of the newly discovered South Sea Islands.
Gold, and frankincense, and myrrh - Some will have these gifts to be emblematic of the Divinity, regal office, and manhood of Christ. "They offered him incense as their God; gold as their king; and myrrh, as united to a human body, subject to suffering and death." Aurum, thus, myrrham, regique, Deo, Hominique, dona ferunt. Juvencus. Rather, they offered him the things which were in most esteem among themselves; and which were productions of their own country. The gold was probably a very providential supply, as on it, it is likely, they subsisted while in Egypt.
Albert Barnes: Notes on the Bible - 1834
2:11: The house - The place where he was born, or the place where they lived at that time.
Fell down - This was the usual way of showing respect or homage among the Jews, Est 8:3; Job 1:20; Dan 3:7; Psa 72:11; Isa 46:6.
Worshipped him - Did him homage as King of the Jews. See the notes at Mat 2:2.
Had opened their treasures - The treasures which they had brought, or the boxes, etc., in which they had brought their gold, etc.
They presented unto him gifts - These were presented to him as King of the Jews, because they supposed he was to be a distinguished prince and conqueror. It was customary in the East to show respect for persons of distinction by making presents or offerings of this kind. See Gen 32:14; Gen 43:11; Sa1 10:27; Kg1 10:2; Psa 72:10-15. This custom is still common in the East, and it is everywhere there unusual to approach a person of distinguished rank without a valuable present.
Frankincense - Frankincense is a white resin or gum. It is obtained from a tree by making incisions in the bark, and suffering the gum to flow out. It is highly odoriferous or fragrant when burned, and was therefore used in worship, where it was burned as a pleasant offering to God. See Exo 30:8; Lev 16:12. It is found in the East Indies, but chiefly in Arabia; and hence it has been supposed probable that the wise men came from Arabia.
Myrrh - This was also a production of Arabia, and was obtained from a tree in the same manner as frankincense. The name denotes bitterness, and was given to it on account of its great bitterness. It was used chiefly in embalming the dead, because it had the property of preserving dead bodies from putrefaction. Compare Joh 19:39, it was much used in Egypt and in Judea. It was obtained from a thorny tree, which grows 8 or 9 feet high. It was at an early period an article of commerce Gen 37:25, and was an ingredient of the holy ointment, Exo 30:23. It was also used as an agreeable perfume, Est 2:12; Psa 45:8; Pro 7:17. It was also sometimes mingled with wine to form an article of drink. Such a drink was given to our Saviour, when about to be crucified, as a stupefying potion, Mar 15:23; compare Mat 27:34. The offerings here referred to were made because they were the most valuable which the country of the Magi or wise men produced. They were tokens of respect and homage which they paid to the new-born King of the Jews. They evinced their high regard for him, and their belief that he was to be an illustrious prince; and the fact that their deed is recorded with approbation shows us that we should offer our most valuable possessions, our all, to the Lord Jesus Christ. Wise men came from far to do him homage, and bowed down, and presented their best gifts and offerings. It is right that we give to him also our hearts, our property, our all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: they saw: Luk 2:16, Luk 2:26-32, Luk 2:38
worshipped: Mat 2:2, Mat 4:9, Mat 4:10, Mat 14:33; Psa 2:12, Psa 95:6; Joh 5:22, Joh 5:23; Act 10:25, Act 10:26; Rev 19:10; Rev 22:8-10
presented: or, offered, Gen 43:11; Sa1 10:27; Kg1 10:2, Kg1 10:10; Psa 72:10, Psa 72:15; Isa 60:6
frankincense: Exo 30:23, Exo 30:34; Lev 2:1, Lev 2:2, Lev 6:15; Num 7:14, Num 7:86; Psa 45:8; Mal 1:11; Rev 5:8
Geneva 1599
2:11 And when they were come into the house, they saw the young child with Mary his mother, and (h) fell down, and worshipped him: and when they had opened their (i) treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
(h) A kind of humble and lovely reverence.
(i) The rich and costly presents, which they brought him.
John Gill
2:11 And when they were come into the house,.... Which they entered without making any inquiry, being fully assured by the star's standing right over it, that this was the house, and here was the king of the Jews, whom they were come to worship; and having entered in "they saw" some copies read
they found the young child, with Mary his mother; in her lap, or arms, or in the house with her, for by this time he might go alone. Joseph perhaps was not at home, but about his business; and which might be so ordered by the providence of God, that so these men might only see the mother of Christ, who had no real father as man; who had they seen Joseph, might have took him to be his proper father. Upon the sight of the young child,
they fell down on their knees or faces to the ground, agreeably to the custom of their country,
and worshipped him as a king; giving him the same civil honour and respect, as they were wont to do to their own kings and princes; which custom began with Cyrus: for so Xenophon (c) says, that
"when the people saw him, , they all worshipped him; either because some were ordered to begin this custom; or else being amazed at the apparatus; or because he seemed to appear so great and beautiful; for before that time none of the Persians worshipped Cyrus.''
And when they had opened their treasures, that is, their purses, bags or boxes, in which they put those things they brought with them necessary for their journey;
they presented, or offered to him
gifts, gold, frankincense and myrrh: such things as they had; it being usual, not only with the Persians, but other eastern nations, to make presents to kings and great persons, when they made any addresses to them; which generally, among other things, consisted of gold, spices, myrrh, and the like, see Gen 43:11. Which last passage referred to, being a prophecy of the Messiah, has been thought by some now to have had its accomplishment, together with Is 60:6 where frankincense as well as gold is mentioned, "they shall bring gold and incense" or frankincense; upon which a noted Jewish writer (d) observes, that gold and frankincense shall be brought privately as a present to the king Messiah. According to the Ethiopians, these wise men were three, whose names they give us; the name of him that offered the gold, was Annoson; he that offered the frankincense, was Allytar; and he that offered the myrrh, Kyssad (e). The Papists call them the three kings of Colen, and say they lie buried in that place.
(c) Cyropaedia, l. 8. sect. 23. (d) R. David Kimchi. (e) Ludolph. Lex. Ethiop. p. 539, 542, 543.
John Wesley
2:11 They presented to him gifts - It was customary to offer some present to any eminent person whom they visited. And so it is, as travellers observe, in the eastern countries to this day. Gold, frankincense, and myrrh - Probably these were the best things their country afforded; and the presents ordinarily made to great persons. This was a most seasonable, providential assistance for a long and expensive journey into Egypt, a country where they were entirely strangers, and were to stay for a considerable time.
Robert Jamieson, A. R. Fausset and David Brown
2:11 And when they were come into the house--not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwelling-house.
they saw--The received text has "found"; but here our translators rightly depart from it, for it has no authority.
the young child with Mary his mother--The blessed Babe is naturally mentioned first, then the mother; but Joseph, though doubtless present, is not noticed, as being but the head of the house.
and fell down and worshipped him--Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this.
and when they had opened their treasures they presented--rather, "offered."
unto him gifts--This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religious sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering.
gold, frankincense, and myrrh--Visits were seldom paid to sovereigns without a present (3Kings 10:2, &c.; compare Ps 72:10-11, Ps 72:15; Is 60:3, Is 60:6). "Frankincense" was an aromatic used in sacrificial offerings: "myrrh" was used in perfuming ointments. These, with the "gold" which they presented, seem to show that the offerers were persons in affluent circumstances. That the gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His divine and human natures; or that the prophetical, priestly, and kingly offices of Christ are to be seen in these gifts; or that they were the offerings of three individuals respectively, each of them kings, the very names of whom tradition has handed down--all these are, at the best, precarious suppositions. But that the feelings of these devout givers are to be seen in the richness of their gifts, and that the gold, at least, would be highly serviceable to the parents of the blessed Babe in their unexpected journey to Egypt and stay there--that much at least admits of no dispute.
2:12 2:12: Եւ հրաման առեալ ՚ի տեսլեան, չդառնալ անդրէն առ Հերովդէս, ընդ ա՛յլ ճանապարհ գնացին յաշխարհն իւրեանց[32]։ [32] Ոմանք. Յաշխարհ իւրեանց։
12 Եւ երազի մէջ Աստծուց հրաման առնելով չվերադառնալ Հերովդէսի մօտ, այլ ճանապարհով գնացին իրենց երկիրը:
12 Ու երազի մէջ հրաման առնելով, որ նորէն Հերովդէսին չդառնան, ուրիշ ճամբով գացին իրենց երկիրը։
Եւ հրաման առեալ ի տեսլեան չդառնալ անդրէն առ Հերովդէս` ընդ այլ ճանապարհ գնացին յաշխարհն իւրեանց:

2:12: Եւ հրաման առեալ ՚ի տեսլեան, չդառնալ անդրէն առ Հերովդէս, ընդ ա՛յլ ճանապարհ գնացին յաշխարհն իւրեանց[32]։
[32] Ոմանք. Յաշխարհ իւրեանց։
12 Եւ երազի մէջ Աստծուց հրաման առնելով չվերադառնալ Հերովդէսի մօտ, այլ ճանապարհով գնացին իրենց երկիրը:
12 Ու երազի մէջ հրաման առնելով, որ նորէն Հերովդէսին չդառնան, ուրիշ ճամբով գացին իրենց երկիրը։
zohrab-1805▾ eastern-1994▾ western am▾
2:12 12: И, получив во сне откровение не возвращаться к Ироду, иным путем отошли в страну свою.
2:12  καὶ χρηματισθέντες κατ᾽ ὄναρ μὴ ἀνακάμψαι πρὸς ἡρῴδην, δι᾽ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.
2:12. καὶ (And) χρηματισθέντες ( having-been-afforded-to ) κατ' (down) ὄναρ (to-a-dream) μὴ (lest) ἀνακάμψαι (to-have-bent-up) πρὸς (toward) Ἡρῴδην (to-a-Herodes,"δι' (through) ἄλλης (of-other) ὁδοῦ (of-a-way) ἀνεχώρησαν (they-spaced-up-unto) εἰς (into) τὴν (to-the-one) χώραν (to-a-space) αὐτῶν. (of-them)
2:12. et responso accepto in somnis ne redirent ad Herodem per aliam viam reversi sunt in regionem suamAnd having received an answer in sleep that they should not return to Herod, they went back another way into their country.
12. And being warned in a dream that they should not return to Herod, they departed into their own country another way.
And being warned of God in a dream that they should not return to Herod, they departed into their own country another way

12: И, получив во сне откровение не возвращаться к Ироду, иным путем отошли в страну свою.
2:12  καὶ χρηματισθέντες κατ᾽ ὄναρ μὴ ἀνακάμψαι πρὸς ἡρῴδην, δι᾽ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.
2:12. et responso accepto in somnis ne redirent ad Herodem per aliam viam reversi sunt in regionem suam
And having received an answer in sleep that they should not return to Herod, they went back another way into their country.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Волхвы удалились на восток иным путем, т. е. не пошли на север по дороге, которая вела к Иерусалиму, а на восток или на юг, — в последнем случае с тем, чтобы опять повернуть на восток.
Albert Barnes: Notes on the Bible - 1834
2:12: Warned of God - This was done, doubtless, because, if they had given Herod precise information where he was, it would have been easy for him to send forth and kill him. And from this we learn that God will watch over those whom He loves; that He knows how to foil the purposes of the wicked, and to deliver His own out of the hands of those who would destroy them.
In a dream - See the note at Mat 1:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: warned: Mat 2:22, Mat 1:20, Mat 27:19; Gen 20:6, Gen 20:7, Gen 31:24; Job 33:15-17; Dan 2:19
they departed: Exo 1:17; Act 4:19, Act 5:29; Co1 3:19
Geneva 1599
2:12 And being (k) warned of God in a dream that they should not return to Herod, they departed into their own country another way.
(k) God warned and told them of it, even though they did not ask him.
John Gill
2:12 Being warned of God in a dream,.... It is likely they made a short stay at Bethlehem, might lodge there a night; at least laid themselves down a while to take some refreshment in sleep, after they had paid their respects to him that was born king of the Jews, and performed the whole business they came about; when in a dream they received a divine oracle, were admonished and counselled by God,
that they should not return to Herod: which would have been going back again, and out of their way; there being a nearer one from Bethlehem to their own country, than to go by Jerusalem, though Herod had charged them to return to him. Whether they had promised him they would, is not certain; it is probable they might; however, they thought it most advisable to hearken to the divine oracle; wherefore,
they departed into their own country another way. What became of these persons afterwards, and whether they were spiritually and savingly enlightened into the knowledge of Christ; what a report they made of him when they came into their own country, and the success thereof, we have no account of, either in sacred or profane history.
Robert Jamieson, A. R. Fausset and David Brown
2:12 And being warned of God in a dream that they should not return to Herod, they departed--or, "withdrew."
to their own country another way--What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the pious king! But the Lord knew the bloody old tyrant better than to let him see their face again.
2:13 2:13: Եւ իբրեւ գնացին նոքա անտի, ահա հրեշտակ Տեառն երեւէ՛ր ՚ի տեսլեան Յովսեփու, եւ ասէր. Արի՛ ա՛ռ զմանուկդ՝ եւ զմայր իւր՝ եւ փախի՛ր յԵգիպտոս, եւ ա՛նդ լինիջի՛ր՝ ցորժամ ասացից քեզ. քանզի ՚ի խնդի՛ր է Հերովդէս կորուսանե՛լ զմանուկդ[33]։ [33] Ոմանք. ՚Ի տեսլեան երեւէ՛ր Յովսեփու, եւ ասէ. Արի՛... քանզի խնդիր է Հեր՛՛։
13 Եւ երբ նրանք այնտեղից գնացին, ահա Տիրոջ հրեշտակը երազի մէջ երեւաց Յովսէփին ու ասաց. «Վե՛ր կաց, վերցրո՛ւ այդ մանկանը եւ նրա մօրը ու փախի՛ր Եգիպտոս. եւ այնտեղ մնա՛ մինչեւ որ քեզ ասեմ. քանի որ Հերովդէսը փնտռում է այդ մանկանը կորստեան մատնելու համար»
13 Երբ անկէ գացին անոնք, ահա Տէրոջը հրեշտակը երազի մէջ երեւցաւ Յովսէփին ու ըսաւ. «Ելի՛ր, առ մանուկը ու անոր մայրը ու Եգիպտոս փախիր, հոն կեցիր մինչեւ ես քեզի ըսեմ, քանզի Հերովդէս պիտի փնտռէ այդ մանուկը կորսնցնելու համար»։
Եւ իբրեւ գնացին նոքա անտի, ահա հրեշտակ Տեառն երեւէր ի տեսլեան Յովսեփու եւ ասէր. Արի, առ զմանուկդ եւ զմայր իւր, եւ փախիր յԵգիպտոս, եւ անդ լինիջիր ցորժամ ասացից քեզ. քանզի ի խնդիր [6]է Հերովդէս կորուսանել զմանուկդ:

2:13: Եւ իբրեւ գնացին նոքա անտի, ահա հրեշտակ Տեառն երեւէ՛ր ՚ի տեսլեան Յովսեփու, եւ ասէր. Արի՛ ա՛ռ զմանուկդ՝ եւ զմայր իւր՝ եւ փախի՛ր յԵգիպտոս, եւ ա՛նդ լինիջի՛ր՝ ցորժամ ասացից քեզ. քանզի ՚ի խնդի՛ր է Հերովդէս կորուսանե՛լ զմանուկդ[33]։
[33] Ոմանք. ՚Ի տեսլեան երեւէ՛ր Յովսեփու, եւ ասէ. Արի՛... քանզի խնդիր է Հեր՛՛։
13 Եւ երբ նրանք այնտեղից գնացին, ահա Տիրոջ հրեշտակը երազի մէջ երեւաց Յովսէփին ու ասաց. «Վե՛ր կաց, վերցրո՛ւ այդ մանկանը եւ նրա մօրը ու փախի՛ր Եգիպտոս. եւ այնտեղ մնա՛ մինչեւ որ քեզ ասեմ. քանի որ Հերովդէսը փնտռում է այդ մանկանը կորստեան մատնելու համար»
13 Երբ անկէ գացին անոնք, ահա Տէրոջը հրեշտակը երազի մէջ երեւցաւ Յովսէփին ու ըսաւ. «Ելի՛ր, առ մանուկը ու անոր մայրը ու Եգիպտոս փախիր, հոն կեցիր մինչեւ ես քեզի ըսեմ, քանզի Հերովդէս պիտի փնտռէ այդ մանուկը կորսնցնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
2:13 13: Когда же они отошли, --се, Ангел Господень является во сне Иосифу и говорит: встань, возьми Младенца и Матерь Его и беги в Египет, и будь там, доколе не скажу тебе, ибо Ирод хочет искать Младенца, чтобы погубить Его.
2:13  ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῶ ἰωσὴφ λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό.
2:13. Ἀναχωρησάντων ( Of-having-spaced-up-unto ) δὲ (moreover) αὐτῶν (of-them," ἰδοὺ ( thou-should-have-had-seen ,"ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged) φαίνεται ( it-manifesteth ) κατ' (down) ὄναρ (to-a-dream) τῷ (unto-the-one) Ἰωσὴφ (unto-an-Iosef) λέγων (forthing,"Ἐγερθεὶς (Having-been-roused) παράλαβε (thou-should-have-had-taken-beside) τὸ (to-the-one) παιδίον (to-a-childlet) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) αὐτοῦ (of-it) καὶ (and) φεῦγε (thou-should-flee) εἰς (into) Αἴγυπτον, (to-an-Aiguptos,"καὶ (and) ἴσθι (thou-should-be) ἐκεῖ (thither) ἕως (unto-if-which) ἂν (ever) εἴπω (I-might-have-had-said) σοι: (unto-thee) μέλλει (it-impendeth) γὰρ (therefore,"Ἡρῴδης (a-Herodes,"ζητεῖν (to-seek-unto) τὸ (to-the-one) παιδίον (to-a-childlet) τοῦ (of-the-one) ἀπολέσαι (to-have-destructed-off) αὐτό. (to-it)
2:13. qui cum recessissent ecce angelus Domini apparuit in somnis Ioseph dicens surge et accipe puerum et matrem eius et fuge in Aegyptum et esto ibi usque dum dicam tibi futurum est enim ut Herodes quaerat puerum ad perdendum eumAnd after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.
13. Now when they were departed, behold, an angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him.
And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him

13: Когда же они отошли, --се, Ангел Господень является во сне Иосифу и говорит: встань, возьми Младенца и Матерь Его и беги в Египет, и будь там, доколе не скажу тебе, ибо Ирод хочет искать Младенца, чтобы погубить Его.
2:13  ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῶ ἰωσὴφ λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό.
2:13. qui cum recessissent ecce angelus Domini apparuit in somnis Ioseph dicens surge et accipe puerum et matrem eius et fuge in Aegyptum et esto ibi usque dum dicam tibi futurum est enim ut Herodes quaerat puerum ad perdendum eum
And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 Ангел Господень является во сне (то же слово, как и в ст. 12 — kat anar) одному Иосифу, но не Богоматери, что было совершенно естественно, так как Иосиф во всех случаях является здесь хранителем Младенца и Его Матери. Беги в Египет, несомненно, что из всех мест, где могли укрыться Мать и ее Младенец, удобнее всех был Египет. Он издавна был местом, где спасались еврейские беглецы. Там около времени рождения Христа Спасителя жило много евреев. Египет в это время находился под властью римлян. Место, где поселился Иосиф с Мариею и Младенцем, в Евангелии не указывается, равно как не сообщается никаких подробностей об их пребывании в Египте. Предание указывает на Матарею близ Леонтополя в илиопольском округе, след, в нижнем Египте, у самой Нильской дельты. Известно, что за 150 лет до Р. X. в Леонтополе был устроен еврейским беглецом, священником Онией, храм. Леонтополь находился за Нилом. Матарею же отождествляют иногда с Оном или Илиополем. Но где находился этот город, в точности неизвестно. — В словах: «хочет искать Младенца, чтобы погубить Его», очевидно, указывается на намерение Ирода, проявившееся уже после удаления волхвов. Прежде он тайно хотел погубить Младенца, теперь он открыто ищет Его, чтобы погубить.
Համապատում
13-15, 19-21. Հերովդեսի գտած միջոցը չհասավ իր նպատակին, Բեթղեհեմի փոքրիկ տղաներն սպանվեցին, բայց նորածին Հիսուս ազատվեց: Երկնային նախախնամությունը, որ մարդեղության և փրկագործության խորհուրդներն էր կարգադրել, Հերովդեսի պաշտոնյաների՝ Բեթղեհեմ գալուց առաջ, հրեշտակի տեսիլքով հայտնեց Հովսեփին վերահաս վտանգի մասին և հրամայեց, որ նա վերցնի Հիսուսին և մորը, դուրս գա Բեթղեհեմից և Եգիպտոսի ճամփան բռնի, գնա այնտեղ և մնա, մինչև նոր հրաման ստանալը:

Շտապեց Հովսեփը և տեսիլքից անմիջապես հետո, գիշերով դուրս եկավ Բեթղեհեմից և Եգիպտոսի ճամփան բռնեց՝ Ելևթերուպոլիս և Գազա քաղաքներով: Ճամփորդությունը թե երկար էր և թե դժվարին, բավականին ժամանակ էր պահանջում, այնպես որ Հովսեփի համեստ վիճակը թույլ չէր տա այդ անել: Ավանդական պատկերները Հովսեփին, Մարիամի և Հիսուսի փոխադրության միջոց մի խեղճ իշուկ են ներկայացնում, որը շատ տաժանակիր և շատ երկար ճանապարհ կլիներ՝ մինչև Բեթղեհեմից հասնեին Եգիպտոս, թեպետ անապատով գնացին՝ քարավանների սովորական ուղիով:
Թե ինչքան ժամանակում հասան Եգիպտոս, որտեղ գիշերեցին, այնտեղ ինչքան ժամանակ մնացին, ինչ գլխավոր դեպքեր տեղի ունեցան՝ Ավետարանում չենք գտնում: Միայն Մատթեոսը իր սովորության համաձայն այդ ուղևորությանն էլ հարմարեցնում է մի մարգարեական պատգամ, հիշելով Ովսեի խոսքերը. յ Եգիպտոսէ կոչեցից զորդի իմ: Եբրայերենն ունի. յ Եգիպտոսէ կոչեցի զորդի իմ, իսկ մեր թարգմանության ամբողջ համարն է՝ Քանզի տղայ էր Իսրայէլ, և ես զիրեցի զնա, և յ Եգիպտոսէ կոչեցի զորդիս նորա (Ովս. ԺԱ 1):
Այս պատգամում Իսրայելը Հիսուսի օրինակն է, ինչպես շատ ուրիշ մարգարեություններում, և Իսրայելի՝ Եգիպտոսից Պաղեստին գալու օրինակը նախատիպն է Հիսուսի՝ Եգիպտոսից Հրեաստան գալու: Կահիրեի մոտ, Հելիոպոլիսի տեղում, այժմյան Մաթարիե ավանում, մինչև այսօր ցույց են տալիս մի ծառ, որի տակ, ասում են, հանգստացել են Մարիամն ու Հովսեփը՝ մանուկ Հիսուսի հետ:
Եգիպտոսից վերադառնալու հրամանը Հովսեփին տրվեց ի վախճանելն Հերովդի: Արդ, Հերովդեսը մեռավ Հռոմի նույն 450 թվականին, որի սկզբում Հիսուսն էր ծնվել, ուրեմն Հովսեփի, Մարիամի և Հիսուսի Եգիպտոսում պանդխտությունը երկար չի տևել: Ուրեմն, դեռ հիմնովին չտեղավորված, Հովսեփն ու Մարիամը նորից ձեռնարկեցին նույն երկար ու դժվարին ճանապարհը՝ մանուկ, գրկի երեխա Հիսուսի հետ: Հրեշտակային հրամանը հիշեցրեց, որ Հերովդեսը մեռավ, հետևաբար արդեն Հրեաստանում ապրելու վախ չկար: Ըստ այնմ էլ, Հովսեփը նորից ուզեց Բեթղեհեմ գնալ, և իր նախնական և հայրենական քաղաքի մեջ մշտական բնակվել և իր քայլերն ուղղեց այնտեղ: Հազիվ էր հասել Հրեաստան, երբ իմացավ, որ Երուսաղեմում Հերովդեսին հաջորդել է իր զավակներից Արքեղայոսը, որը լավ համբավ չէր վայելում: Հովսեփը կասկածեց, որ կարող էր առաջինի նման մի նոր վտանգ էլ հասնել Հիսուսին, ուստի Հրեաստան չմտավ և Բեթղեհեմ չեկավ, այլ վերադարձավ իր առաջին բնակության տեղը՝ Գալիլիայի Նազարեթ քաղաքը:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-15: We have here Christ's flight into Egypt to avoid the cruelty of Herod, and this was the effect of the wise men's enquiry after him; for, before that, the obscurity he lay in was his protection. It was but little respect (compared with what should have been) that was paid to Christ in his infancy: yet even that, instead of honouring him among his people, did but expose him.

Now here observe, 1. The command given to Joseph concerning it, v. 13. Joseph knew neither the danger the child was in, nor how to escape it; but God by an angel, tells him both in a dream, as before he directed him in like manner what to do, ch. i. 20. Joseph, before his alliance to Christ, had not been wont to converse with angels as now. Note, those that are spiritually related to Christ by faith have that communion and correspondence with Heaven which before they were strangers to.

1. Joseph is here told what their danger was: Herod will seek the young child to destroy him. Note, God is acquainted with all the cruel projects and purposes of the enemies of his church. I know thy rage against me, saith God to Sennacherib, Isa. xxxvii. 28. How early was the blessed Jesus involved in trouble! Usually, even those whose riper years are attended with toils and perils have a peaceable and quiet infancy; but it was not so with the blessed Jesus: his life and sufferings began together; he was born a man striven with, as Jeremiah was (Jer. xv. 10), who was sanctified from the womb, Jer. i. 5. Both Christ the head, and the church his body, agree in saying, Many a time have they afflicted me, from my youth up. Pharaoh's cruelty fastens upon the Hebrews' children, and a great red dragon stands ready to devour the man-child as soon as it should be born, Rev. xii. 4.

2. He is directed what to do, to escape the danger; Take the young child, and flee into Egypt. Thus early must Christ give an example to his own rule (ch. x. 23): When they persecute you in one city, flee to another. He that came to die for us, when his hour was not yet come, fled for his own safety. Self-preservation, being a branch of the law of nature, is eminently a part of the law of God. Flee; but why into Egypt? Egypt was infamous for idolatry, tyranny, and enmity to the people of God; it had been a house of bondage to Israel, and particularly cruel to the infants of Israel; in Egypt, as much as in Ramah, Rachel had been weeping for her children; yet that is appointed to be a place of refuge to the hold child Jesus. Note, God, when he pleases, can make the worst of places serve the best of purposes; for the earth is the Lord's, he makes what use he pleases of it: sometimes the earth helps the woman Rev. xii. 16. God, who made Moab a shelter to his outcasts, makes Egypt a refuge for his Son. This may be considered,

(1.) As a trial of faith of Joseph and Mary. They might be tempted to think, "If this child be the Son of God, as we are told he is, has he no other way to secure himself from a man that is a worm, than by such a mean and inglorious retreat as this? Cannot he summon legions of angels to be his life-guard, or cherubim with flaming swords to keep this tree of life? Cannot he strike Herod dead, or wither the hand that is stretched out against him, and so save us the trouble of this remove?" They had been lately told that he should be the glory of his people Israel; and is the land of Israel so soon become too hot for him? But we find not that they made any such objections; their faith, being tried, was found firm, they believe this is the Son of God, though they see no miracle wrought for his preservation; but they are put to the use of ordinary means. Joseph had great honour put upon him in being the husband of the blessed virgin; but that honour has trouble attending it, as all honours have in this world; Joseph must take the young child, and carry him into Egypt; and now it appeared how well God had provided for the young child and his mother, in appointing Joseph to stand in so near a relation to them; now the gold which the wise men brought would stand them in stead to bear their charges. God foresees his people's distresses, and provides against them beforehand. God intimates the continuance of his care and guidance, when he saith, Be thou there until I bring thee word, so that he must expect to hear from God again, and not stir without fresh orders. Thus God will keep his people still in a dependence upon him.

(2.) As an instance of the humiliation of our Lord Jesus. As there was no room for him in the inn in Bethlehem, so there was no quiet room for him in the land of Judea. Thus was he banished from the earthly Canaan, that we, who for sin were banished from the heavenly Canaan, might not be for ever expelled. If we and our infants be at any time in straits, let us remember the straits Christ in his infancy was brought into, and be reconciled to them.

(3.) As a token of God's displeasure against the Jews, who took so little notice of him; justly does he leave those who have slighted him. We have also here an earnest of his favour to the Gentiles, to whom the apostles were to bring the gospel when the Jews rejected it. If Egypt entertain Christ when he is forced out of Judea, it will not be long ere it be said, Blessed be Egypt my people, Isa. xix. 25.

II. Joseph's obedience to this command, v. 14. The journey would be inconvenient and perilous both to the young child and to his mother; they were but poorly provided for it, and were likely to meet with cold entertainment in Egypt: yet Joseph was not disobedient to the heavenly vision, made no objection, nor was dilatory in his disobedience. As soon as he had received his orders, he immediately arose, and went away by night, the same night, as it should seem, that he received the orders. Note, Those that would make sure work of their obedience must make quick work of it. Now Joseph went out, as his father Abraham did, with an implicit dependence upon God, not knowing whither he went, Heb. xi. 8. Joseph and his wife, having little, had little to care of in this remove. An abundance encumbers a necessary flight. If rich people have the advantage of the poor while they possess what they have, the poor have the advantage of the rich when they are called to part with it.

Joseph took the young child and his mother. Some observe, that the young child is put first, as the principal person, and Mary is called, not the wife of Joseph, but, which was her great dignity, the mother of the young child. This was not the first Joseph that was driven from Canaan to Egypt for a shelter from the anger of his brethren; this Joseph ought to be welcome there for the sake of that.

If we may credit tradition, at their entrance into Egypt, happening to go into a temple, all the images of their gods were overthrown by an invisible power, and fell, like Dagon before the ark, according to that prophecy, The Lord shall come into Egypt, and the idols of Egypt shall be moved at his presence, Isa. xix. 1. They continued in Egypt till the death of Herod, which, some think, was seven years, others think, not so many months. There they were at a distance from the temple and the service of it, and in the midst of idolaters; but God sent them thither, and will have mercy, and not sacrifice. Though they were far from the temple of the Lord, they had with them the Lord of the temple. A forced absence from God's ordinances, and a forced presence with wicked people, may be the lot, are not the sin, yet cannot but be the grief, of good people.

III. The fulfilling of the scripture in a this--that scripture (Hos. xi. 1), Out of Egypt have I called my son. Of all the evangelists, Matthew takes most notice of the fulfilling of the scripture in what concerned Christ, because his gospel was first published among the Jews, with whom that would add much strength and lustre to it. Now this word of the prophet undoubtedly referred to the deliverance of Israel out of Egypt, in which God owned them for his son, his first-born (Exod. iv. 22); but it is here applied, by way of analogy, to Christ, the Head of the church. Note, The scripture has many accomplishments, so full and copious is it, and so well ordered in all things. God is every day fulfilling the scripture. Scripture is not of private interpretation: we must give it its full latitude. "When Israel was a child, then I loved him; and, though I loved him, I suffered him to be a great while in Egypt; but, because I loved him, in due time I called him out of Egypt." They that read this must, in their thoughts, not only look back, but look forward; that which has been shall be again (Eccl. i. 9); and the manner of expression intimates this; for it is not said, I called him, but I called my son, out of Egypt.Note, It is no new thing for God's sons to be in Egypt, in a strange land, in a house of bondage; but they shall be fetched out. They may be hid in Egypt, but they shall not be left there. All the elect of God, being by nature children of wrath, are born in a spiritual Egypt, and in conversion are effectually called out. It might be objected against Christ that he had been in Egypt. Must the Sun of righteousness arise out of that land of darkness! But this shows that to be no strange thing; Israel was brought out of Egypt, to be advanced to the highest honours; and this is but doing the same thing.
Adam Clarke: Commentary on the Bible - 1831
2:13: Flee into Egypt - Many Jews had settled in Egypt; not only those who had fled thither in the time of Jeremiah, see Jeremiah 48; but many others who had settled there also, on account of the temple which Onias IV. had built at Heliopolis. Those who could speak the Greek tongue enjoyed many advantages in that country: besides, they had the Greek version of the Septuagint, which had been translated nearly 300 years before this time. Egypt was now a Roman province, and the rage of Herod could not pursue the holy family to this place. There is an apocryphal work in Arabic, called the Gospel of the infancy, which pretends to relate all the acts of Jesus and Mary while in Egypt. I have taken the pains to read this through, and have found it to be a piece of gross superstition, having nothing to entitle it to a shadow of credibility.
Albert Barnes: Notes on the Bible - 1834
2:13: The angel appeareth to Joseph in a dream - See Mat 1:20.
Flee into Egypt - Egypt is situated to the southwest of Judea, and is distant from Bethlehem perhaps about 60 miles. It was at this time a Roman province. There were many Jews there, who had a temple and synagogues (see the notes at Isa 19:18), and Joseph, therefore, would be among his own countrymen, and yet beyond the reach of Herod. The jurisdiction of Herod extended only to the River Sihon, or "river of Egypt," and, of course, beyond that Joseph was safe from his designs. For a description of Egypt, see the notes at isa 19. It is remarkable that this is the only time in which our Saviour was out of Palestine, and that this was in the land where the children of Israel had suffered so much and so long under the oppression of the Egyptian kings. The very land which was the land of bondage and groaning for the Jews, became now the land of refuge and safety for the new-born King of Judea. God can overturn nations and kingdoms, so that those whom he loves shall be safe anywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: the angel: Mat 2:19, Mat 1:20; Act 5:19, Act 10:7, Act 10:22, Act 12:11; Heb 1:13, Heb 1:14
Arise: Mat 10:23; Rev 12:6, Rev 12:14
until: Mat 2:19, Mat 2:20; Jos 3:13, Jos 3:17, Jos 4:10, Jos 4:18; Dan 3:25, Dan 3:26; Act 16:36
for: Mat 2:16; Exo 1:22, Exo 2:2, Exo 2:3; Job 33:15, Job 33:17; Act 7:19; Rev 12:4
Geneva 1599
2:13 (2) And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
(2) Christ having just been born, begins to be crucified for us, both in himself, and also in his members.
John Gill
2:13 And when they were departed,.... That is immediately, or as soon as they were gone, or in a very little time after, probably the same night,
behold, the Angel of the Lord appeareth to Joseph in a dream; it is very likely the same angel who appeared to him in such sort, Mt 1:20 "saying arise", awake out of sleep, and rise from thy bed directly,
and take the young child and his mother. The angel does not say take thy wife and son; for though Mary was properly his wife, yet Christ was not properly his son. The child is also mentioned before the mother, not only because of his divine nature and office, in respect to which he was her God and Saviour; but because it was the preservation of the child that was chiefly regarded, and for which the providence of God was particularly concerned; wherefore Joseph is ordered to take them in proper carriages, and
flee into Egypt, which was near to Judea, and so a fit place to flee to; for a long and tedious journey would not have been suitable to the mother and her young child. Moreover, Egypt was out of Herod's jurisdiction; here he could not come at them, or have any power over them; besides, hereby a prophecy after mentioned was to have its accomplishment. Hence it appears to be lawful to flee from danger, from tyrants and persecutors, when the providence of God opens a way for escape. The angel goes on with his charge,
and be thou there until I bring thee word: continue there, do not remove elsewhere, or return back, till I speak with thee, or order and command thee otherwise; and gives the reason for his appearing to him in such a manner, and giving such a charge;
for Herod will seek the young child to destroy him: no less a person than Herod the king, a bloody minded man, revengeful, desperate, and resolute in whatsoever he undertakes, "will seek", diligently search and inquire for, not his parents, Joseph and Mary, who might have been safe, but "the young child", who was born king of the Jews, and which gave him a great deal of uneasiness; and that not to worship him, as he told the wise men, but
to destroy him, to take away his life; to prevent which the angel was sent with this charge to Joseph: for though he was born to die for the sins of his people, his time was not yet come; he was to grow up to years of maturity, he was to be a preacher of the Gospel, to do many miracles and at last to lay down his life of himself, voluntarily, and not to be taken away from him without his knowledge and will.
Robert Jamieson, A. R. Fausset and David Brown
2:13 THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Lk 2:39). (Mt 2:13-23)
And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother--Observe this form of expression, repeated in Mt 2:14 --another indirect hint that Joseph was no more than the Child's guardian. Indeed, personally considered, Joseph has no spiritual significance, and very little place at all, in the Gospel history.
and flee into Egypt--which, being near, as ALFORD says, and a Roman province independent of Herod, and much inhabited by Jews, was an easy and convenient refuge. Ah! blessed Saviour, on what a checkered career hast Thou entered here below! At Thy birth there was no room for Thee in the inn; and now all Judea is too hot for Thee. How soon has the sword begun to pierce through the Virgin's soul (Lk 2:35)! How early does she taste the reception which this mysterious Child of hers is to meet with in the world! And whither is He sent? To "the house of bondage?" Well, it once was that. But Egypt was a house of refuge before it was a house of bondage, and now it has but returned to its first use.
and be thou there until I bring thee word; for Herod will seek the young child to destroy him--Herod's murderous purpose was formed before the Magi had reached Bethlehem.
2:14 2:14: Եւ նա յարուցեալ ա՛ռ զմանուկն եւ զմայր իւր գիշերի՝ եւ գնա՛ց յԵգիպտոս, եւ ա՛նդ էր մինչեւ ցվախճան Հերովդի[34]։ [34] Ոմանք. Իւր ՚ի գիշերի... եւ անդ լինէր մինչեւ ցվախճանն։
14 Եւ նա վեր կացաւ, առաւ մանկանն ու նրա մօրը, գիշերով, եւ գնաց Եգիպտոս ու այնտեղ մնաց մինչեւ Հերովդէսի մահը
14 Ան ալ ելաւ, մանուկը ու անոր մայրը գիշերով առաւ, գնաց Եգիպտոս եւ մինչեւ Հերովդէսի մահը հոն էր։
Եւ նա յարուցեալ առ զմանուկն եւ զմայր իւր գիշերի, եւ գնաց յԵգիպտոս, եւ անդ էր մինչեւ ցվախճան Հերովդի:

2:14: Եւ նա յարուցեալ ա՛ռ զմանուկն եւ զմայր իւր գիշերի՝ եւ գնա՛ց յԵգիպտոս, եւ ա՛նդ էր մինչեւ ցվախճան Հերովդի[34]։
[34] Ոմանք. Իւր ՚ի գիշերի... եւ անդ լինէր մինչեւ ցվախճանն։
14 Եւ նա վեր կացաւ, առաւ մանկանն ու նրա մօրը, գիշերով, եւ գնաց Եգիպտոս ու այնտեղ մնաց մինչեւ Հերովդէսի մահը
14 Ան ալ ելաւ, մանուկը ու անոր մայրը գիշերով առաւ, գնաց Եգիպտոս եւ մինչեւ Հերովդէսի մահը հոն էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:14 14: Он встал, взял Младенца и Матерь Его ночью и пошел в Египет,
2:14  ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς αἴγυπτον,
2:14. ὁ (The-one) δὲ (moreover) ἐγερθεὶς (having-been-roused) παρέλαβε (it-had-taken-beside) τὸ (to-the-one) παιδίον (to-a-childlet) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) αὐτοῦ (of-it) νυκτὸς (of-a-night) καὶ (and) ἀνεχώρησεν (it-spaced-up-unto) εἰς (into) Αἴγυπτον, (to-an-Aiguptos,"
2:14. qui consurgens accepit puerum et matrem eius nocte et recessit in AegyptumWho arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:
14. And he arose and took the young child and his mother by night, and departed into Egypt;
When he arose, he took the young child and his mother by night, and departed into Egypt

14: Он встал, взял Младенца и Матерь Его ночью и пошел в Египет,
2:14  ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς αἴγυπτον,
2:14. qui consurgens accepit puerum et matrem eius nocte et recessit in Aegyptum
Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:14: When he arose - Having arisen; that is, he arose immediately after awaking from his dream, and prepared at once to obey the command,
By night - Thus he showed his prompt obedience to the command, and at the same time so concealed his departure as to render himself and Mary and the child safe from pursuit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Mat 2:20, Mat 2:21, Mat 1:24; Act 26:21
John Gill
2:14 When he arose, he took the young child and his mother,.... That is, as soon as he awoke out of sleep, and rose from his bed, he did as he was commanded, he prepared for his journey; and very opportunely had the wise men presented their gifts; the gold they brought served to defray the expense of this journey, and which no doubt was so ordered by divine providence for this purpose. Joseph was very punctual and expeditious in obeying the command of God; he took the young child and his mother,
by night, the very selfsame night in which he had this notice; and which season was the most fitting to depart in for secrecy, and most commodious and agreeable to travel in, in those hot countries: hence it appears very manifest, that the coming of the wise men, and the departure of Joseph with Mary and Jesus into Egypt, could not be within a fortnight after the birth of Christ, nor any time before Mary's Purification; since such a journey must have been very improper and unsuitable, at any time within that period; but rather Jesus must be about two years of age, whether something under, or over, it matters not, when Joseph with him
departed into Egypt: what part of Egypt he went into is not certain. The Jews say that Jesus went to Alexandria in Egypt, and which is probable enough; since this was a place greatly resorted to at this time by Jews, and where provision was made for their sustenance; though they greatly mistake the person with whom he went; for they say (f) that R. Joshua ben Perachiah, whom they pretend was his master, went to Alexandria in Egypt, and Jesus with him. However, this is an acknowledgment of the truth of this part of Christ's history, that he was in Egypt; as also when they blasphemously and maliciously say (g), did not Ben Stada, by whom they mean Jesus, bring enchantments or magic, , "out of Egypt", in a cutting in the flesh? To which wicked accusation Arnobius seems to refer (h), when he says,
"perhaps we may meet with many other of these reproachful and childish sayings; as that he was a magician, that he performed all these things by secret arts, and that he stole strange sciences, and the names of mighty angels, out of the temples of the Egyptians.''
(f) T. Bab. Sanhedrim, fol. 107. 2. Cabala R. Abraham. Juchasin, fol. 16. 2. (g) T. Hieros. Sabbat. fol. 13. 1. Bab. Sabbat. fol. 104. 2. (h) Adv. Gentes, l. 1. p. 36.
Robert Jamieson, A. R. Fausset and David Brown
2:14 When he arose, he took the young child and his mother by night, and departed into Egypt--doubtless the same night.
2:15 2:15: Զի լցցի՛ ասացեալն ՚ի Տեառնէ ՚ի ձեռն մարգարէին որ ասէ. ՅԵգիպտոսէ՛ կոչեցից զորդի իմ[35]։[35] Յոմանս պակասի. Ասացեալն ՚ի Տեառնէ ՚ի ձեռն։
15 որպէսզի կատարուի մարգարէի բերանով Տիրոջ կողմից ասուածը, թէ՝ Եգիպտոսի՛ց պիտի կանչեմ իմ Որդուն:
15 Որպէս զի մարգարէին միջոցով Տէրոջմէն ըսուածը կատարուի, որ կ’ըսէ. «Եգիպտոսէն կանչեցի իմ որդիս»։
զի լցցի ասացեալն ի Տեառնէ ի ձեռն մարգարէին որ ասէ. ՅԵգիպտոսէ [7]կոչեցից զորդի իմ:

2:15: Զի լցցի՛ ասացեալն ՚ի Տեառնէ ՚ի ձեռն մարգարէին որ ասէ. ՅԵգիպտոսէ՛ կոչեցից զորդի իմ[35]։
[35] Յոմանս պակասի. Ասացեալն ՚ի Տեառնէ ՚ի ձեռն։
15 որպէսզի կատարուի մարգարէի բերանով Տիրոջ կողմից ասուածը, թէ՝ Եգիպտոսի՛ց պիտի կանչեմ իմ Որդուն:
15 Որպէս զի մարգարէին միջոցով Տէրոջմէն ըսուածը կատարուի, որ կ’ըսէ. «Եգիպտոսէն կանչեցի իմ որդիս»։
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2:15 15: и там был до смерти Ирода, да сбудется реченное Господом через пророка, который говорит: из Египта воззвал Я Сына Моего.
2:15  καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, ἐξ αἰγύπτου ἐκάλεσα τὸν υἱόν μου.
2:15. καὶ (and) ἦν (it-was) ἐκεῖ (thither) ἕως (unto-if-which) τῆς (of-the-one) τελευτῆς (of-a-finishing-of) Ἡρῴδου: (of-a-Herodes) ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) ὑπὸ (under) Κυρίου (of-Authority-belonged) διὰ (through) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing," Ἐξ ( Out ) Αἰγύπτου ( of-an-Aiguptos ) ἐκάλεσα ( I-called-unto ) τὸν ( to-the-one ) υἱόν ( to-a-Son ) μου . ( of-me )
2:15. et erat ibi usque ad obitum Herodis ut adimpleretur quod dictum est a Domino per prophetam dicentem ex Aegypto vocavi filium meumThat it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.
15. and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son.
And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son

15: и там был до смерти Ирода, да сбудется реченное Господом через пророка, который говорит: из Египта воззвал Я Сына Моего.
2:15  καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, ἐξ αἰγύπτου ἐκάλεσα τὸν υἱόν μου.
2:15. et erat ibi usque ad obitum Herodis ut adimpleretur quod dictum est a Domino per prophetam dicentem ex Aegypto vocavi filium meum
That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 Смерть Ирода последовала около 12 апреля 750 года. Если так, то нужно предположить, что Младенец недолго жил в Египте, всего несколько месяцев от конца декабря 748 до конца апреля 750 года от основания Рима. Мнение, что Иосиф пробыл в Египте год или два, следует считать несостоятельным. — «Из Египта воззвал Я сына Моего» (Ос XI:1). Как Израиль был избавлен Богом из Египта, так и Христос был вызван оттуда, — но при новых обстоятельствах, несходных с прежними. Параллель между пребыванием Израиля и Христа в Египте могла представиться уму евангелиста, и он указывает на нее, чтобы поставить Христа в связь не только с происхождением Израиля от Авраама, но и с самой историей Израиля. «Иисус Младенец был вызван из Египта подобно юному Израильскому народу, чтобы показать нам, что Он есть истинное семя Авраама».
Adam Clarke: Commentary on the Bible - 1831
2:15: Out of Egypt have I called my son - This is quoted from Hos 11:1, where the deliverance of Israel, and that only, is referred to. But as that deliverance was extraordinary, it is very likely that it had passed into a proverb, so that "Out of Egypt have I called my son," might have been used to express any signal deliverance. I confess, I can see no other reference it can have to the case in hand, unless we suppose, which is possible, that God might have referred to this future bringing up of his son Jesus from Egypt, under the type of the past deliverance of Israel from the same land. Midrash Tehillin, on Psa 2:7, has these remarkable words: I will publish a decree: this decree has been published in the Law, in the Prophets, and in the Hagiographia. In the Law, Israel is my first-born son: Exo 4:22. In the Prophets, Behold, my servant shall deal prudently: Isa 52:13. In the Hagiographia, The Lord said unto my lord: Psa 110:1. All these passages the Jews refer to the Messiah. See Schoetgen.
Albert Barnes: Notes on the Bible - 1834
2:15: The death of Herod - Herod died in the thirty-seventh year of his reign. It is not certainly known in what year he began his reign, and hence it is impossible to determine the time that Joseph remained in Egypt. The best chronologers have supposed that he died somewhere between two and four years after the birth of Christ, but at what particular time cannot now be determined. Nor can it be ascertained at what age Jesus was taken into Egypt. It seems probable that he was supposed to be a year old (see Mat 2:16), and of course the time that he remained in Egypt was not long. Herod died of a most painful and loathsome disease in Jericho. See the notes at Mat 2:16; also Josephus, Ant. xvii. 6. 5.
That it might be fulfilled ... - This language is recorded in Hos 11:1. It there evidently speaks of God's calling His people out of Egypt, under Moses. See Exo 4:22-23. It might be said to be fulfilled in his calling Jesus from Egypt, because the words in Hosea aptly expressed this also. The same love which led him to deliver His people Israel from the land of Egypt, now led him also to deliver His Son from that place. The words used by Hosea would express both events. See the notes at Mat 1:22. Perhaps, also, the place in Hosea became a proverb, to express any great deliverance from danger; and thus it could be said to be fulfilled in Christ, as other proverbs are in cases to Which they are applicable. It cannot be supposed that the passage in Hosea was a prophecy of the Messiah. It is evidently used by Matthew only because the language is appropriate to express the event.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: until: Mat 2:19; Act 12:1-4, Act 12:23, Act 12:24
that: Mat 2:17, Mat 2:23, Mat 1:22, Mat 4:14, Mat 4:15, Mat 8:17, Mat 12:16-18, Mat 21:4, Mat 26:54, Mat 26:56, Mat 27:35; Luk 24:44; Joh 19:28, Joh 19:36; Act 1:16
Out: Exo 4:22; Num 24:8; Hos 11:1
John Gill
2:15 And was there until the death of Herod,.... Which was in a very short time; for Eusebius (i) says, that immediately, in a very little time after the slaughter of the children at Bethlehem, the divine vengeance inflicted diseases on him, which quickly brought him to his end; so that, according to the learned Dr. Lightfoot (k), Jesus was not above three or four months in Egypt. Now all this was brought about,
that it might be fulfilled; not by way of accommodation of phrases to a like event; or by way of type, which has a fresh completion in the antitype; or as a proverbial sentence which might be adapted to any remarkable deliverance out of hardship, misery and destruction; but literally, properly, and in the obvious sense thereof;
which was spoken of the Lord by the prophet, not Balaam, in Num 23:22 or Num 24:8 but in Hos 11:1 "when Israel was a child, then I loved him, and called my son out of Egypt": the meaning of which passage is, either in connection with the last clause of the foregoing chapter thus; "in a morning shall the king of Israel be cut off", "because Israel is a child", a rebellious and disobedient one, acting a very weak and wicked part; "yet I have loved him, or do love him", and "have called", or "will call", (the past tense for the future, frequent in the Hebrew language, especially in the prophetic writings,) "my son out of Egypt"; who will be obliged to retire there for some time; I will make him king, set him upon the throne, who shall execute justice, and reign for ever and ever; or thus, "because Israel is a child", helpless and imprudent, and "I love him", though he is so, "therefore l will call", or I have determined to call
my son out of Egypt: who through a tyrant's rage and malice will be obliged to abide there a while; yet I will bring him from thence into the land of Judea, where he shall live and "help" my "servant", (l), "child Israel"; shall instruct him in his duty, teach him the doctrines of the Gospel, and at last, by his sufferings and death, procure for him the pardon of all his transgressions; of which there is a particular enumeration in Mt 2:3. This is the natural and unconstrained sense of these words, which justifies the Evangelist in his citation and application of them to Christ's going to Egypt, and his return from thence, as I have elsewhere (m) shown.
(i) Hist. Eccl. l. 1. c. 8. p. 25, 26. (k) Harmony of the New Testament, p. 6. (l) Luke i. 54. (m) Prophecies of the Messiah, &c. p. 123, &c.
John Wesley
2:15 That it might be fulfilled - That is, whereby was fulfilled. The original word frequently signifies, not the design of an action, but barely the consequence or event of it. Which was spoken of the Lord by the prophet - on another occasion: Out of Egypt have I called my Son - which was now fulfilled as it were anew; Christ being in a far higher sense the Son of God than Israel, of whom the words were originally spoken. Hos 11:1.
Robert Jamieson, A. R. Fausset and David Brown
2:15 And was there until the death of Herod--which took place not very long after this of a horrible disease; the details of which will be found in JOSEPHUS [Antiquities, 17.6.1,5,7,8].
that it might be fulfilled which was spoken of the Lord by the prophet, saying-- (Hos 11:1).
Out of Egypt have I called my son--Our Evangelist here quotes directly from the Hebrew, warily departing from the Septuagint, which renders the words, "From Egypt have I recalled his children," meaning Israel's children. The prophet is reminding his people how dear Israel was to God in the days of his youth; how Moses was bidden to say to Pharaoh, "Thus saith the Lord, Israel is My son, My first-born; and I say unto thee, Let My son go, that he may serve Me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born" (Ex 4:22-23); how, when Pharaoh refused, God having slain all his first-born, "called His own son out of Egypt," by a stroke of high-handed power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall from Egypt of God's own beloved, Only-begotten Son, the application would have been irresistibly made by all who have learnt to pierce beneath the surface to the deeper relations which Christ bears to His people, and both to God; and who are accustomed to trace the analogy of God's treatment of each respectively.
2:16 2:16: Յայնժամ իբրեւ ետես Հերովդէս թէ խաբեցաւ ՚ի մոգուց անտի, բարկացա՛ւ յոյժ. եւ առաքեաց կոտորեա՛ց զամենայն մանկունս որ էին ՚ի Բեթղահէմ եւ յամենայն սահմանս նորա՝ յերկեմե՛նից եւ ՚ի խոնարհ, ըստ ժամանակին զոր ստուգեա՛ց ՚ի մոգուցն։
16 Այն ժամանակ, երբ Հերովդէսը տեսաւ, որ մոգերից խաբուեց, սաստիկ բարկացաւ եւ մարդ ուղարկեց ու կոտորեց այն բոլոր մանուկներին, որ Բեթղեհէմում եւ նրա սահմաններում էին գտնւում եւ երկու տարեկան ու դրանից ցած էին՝ ըստ այն ժամանակի, որն ստուգել էր մոգերից
16 Երբ Հերովդէս տեսաւ թէ խաբուեցաւ* մոգերէն, սաստիկ սրդողեցաւ ու ղրկեց ջարդեց Բեթլեհէմի եւ անոր ամէն սահմաններուն մէջ գտնուած բոլոր տղաքը՝ երկու տարեկան եւ անկէ վար, այն ժամանակին համեմատ որ մոգերէն ստուգեց։
Յայնժամ իբրեւ ետես Հերովդէս թէ խաբեցաւ ի մոգուց անտի, բարկացաւ յոյժ. եւ առաքեաց կոտորեաց զամենայն մանկունս որ էին ի Բեթղեհեմ եւ յամենայն սահմանս նորա յերկեմենից եւ ի խոնարհ` ըստ ժամանակին զոր ստուգեաց ի մոգուցն:

2:16: Յայնժամ իբրեւ ետես Հերովդէս թէ խաբեցաւ ՚ի մոգուց անտի, բարկացա՛ւ յոյժ. եւ առաքեաց կոտորեա՛ց զամենայն մանկունս որ էին ՚ի Բեթղահէմ եւ յամենայն սահմանս նորա՝ յերկեմե՛նից եւ ՚ի խոնարհ, ըստ ժամանակին զոր ստուգեա՛ց ՚ի մոգուցն։
16 Այն ժամանակ, երբ Հերովդէսը տեսաւ, որ մոգերից խաբուեց, սաստիկ բարկացաւ եւ մարդ ուղարկեց ու կոտորեց այն բոլոր մանուկներին, որ Բեթղեհէմում եւ նրա սահմաններում էին գտնւում եւ երկու տարեկան ու դրանից ցած էին՝ ըստ այն ժամանակի, որն ստուգել էր մոգերից
16 Երբ Հերովդէս տեսաւ թէ խաբուեցաւ* մոգերէն, սաստիկ սրդողեցաւ ու ղրկեց ջարդեց Բեթլեհէմի եւ անոր ամէն սահմաններուն մէջ գտնուած բոլոր տղաքը՝ երկու տարեկան եւ անկէ վար, այն ժամանակին համեմատ որ մոգերէն ստուգեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:16 16: Тогда Ирод, увидев себя осмеянным волхвами, весьма разгневался, и послал избить всех младенцев в Вифлееме и во всех пределах его, от двух лет и ниже, по времени, которое выведал от волхвов.
2:16  τότε ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.
2:16. Τότε (To-the-one-which-also) Ἡρῴδης (a-Herodes) ἰδὼν (having-had-seen) ὅτι (to-which-a-one) ἐνεπαίχθη (it-was-childed-in-to) ὑπὸ (under) τῶν (of-the-ones) μάγων (of-magos') ἐθυμώθη (it-was-en-passioned) λίαν, (to-exceedingly,"καὶ (and) ἀποστείλας (having-set-off) ἀνεῖλεν (it-had-sectioned-up) πάντας ( to-all ) τοὺς (to-the-ones) παῖδας (to-children) τοὺς (to-the-ones) ἐν (in) Βηθλεὲμ (unto-a-Bethleem) καὶ (and) ἐν (in) πᾶσι ( unto-all ) τοῖς (unto-the-ones) ὁρίοις (unto-boundlets) αὐτῆς (of-it) ἀπὸ (off) διετοῦς (of-two-yeared) καὶ (and) κατωτέρω, (of-more-down-unto-which,"κατὰ (down) τὸν (to-the-one) χρόνον (to-an-interim) ὃν (to-which) ἠκρίβωσεν (it-en-exacted) παρὰ (beside) τῶν (of-the-ones) μάγων. (of-magos')
2:16. tunc Herodes videns quoniam inlusus esset a magis iratus est valde et mittens occidit omnes pueros qui erant in Bethleem et in omnibus finibus eius a bimatu et infra secundum tempus quod exquisierat a magisThen Herod perceiving that he was deluded by the wise men, was exceeding angry: and sending killed all the menchildren that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
16. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had carefully learned of the wise men.
Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men

16: Тогда Ирод, увидев себя осмеянным волхвами, весьма разгневался, и послал избить всех младенцев в Вифлееме и во всех пределах его, от двух лет и ниже, по времени, которое выведал от волхвов.
2:16  τότε ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.
2:16. tunc Herodes videns quoniam inlusus esset a magis iratus est valde et mittens occidit omnes pueros qui erant in Bethleem et in omnibus finibus eius a bimatu et infra secundum tempus quod exquisierat a magis
Then Herod perceiving that he was deluded by the wise men, was exceeding angry: and sending killed all the menchildren that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Указывается на злодеяние Ирода, проявленное им в избиении вифлеемских младенцев. Против подлинности этого места, равно как и исторического значения фактов, здесь изображаемых, возражают, что об избиении младенцев ничего не было известно Иосифу Флавию. По поводу этого можно сказать, что об избиении младенцев молчат и евангелисты, кроме Матфея. Почему это так, на вопрос этот в настоящее время нельзя дать вполне удовлетворительного ответа. Однако факт, сообщаемый Матфеем, не теряет от этого своего исторического значения, потому что вполне согласуется с теми сведениями, какие мы имеем о выдающемся по своей жестокости и кровожадности характере Ирода. — В настоящее время ученые согласны в том, что число убитых младенцев не было велико, так как Вифлеем никогда не был городом большим. Указание в богослужебных книгах на 14 тысяч и даже на 144 000 младенцев следует считать позднейшими, ни на чем не основанными и крайними преувеличениями, возникшими, вероятно, из желания усилить вину Ирода. Но его преступление нисколько не уменьшается и не увеличивается вследствие того, убил ли он 20 или 14 000 младенцев, оставаясь одинаково позорным и бесчеловечным и в том, и в другом случае.
Համապատում
16-18. Հերովդեսի բնիկ հրեա չլինելը, այլ եդովմայեցի, Անտիպատրոսի զավակ լինելը իրեն տարօրինակ գործերի էր մղում: Մոգերի բերած լուրը, թե ծնվել է խոստացված Մեսիան, իր կասկածը մեծացրեց, և նա ուզեց ստուգել այդ իրողությունը: Քննել տվեց Ս. Գիրքը, մոգերին հանձնարարեց, որ իրեն լուր բերեն և ավետավոր լուսատուի երևալու ժամանակն էլ խնամքով ճշտել ուզեց: Իր կարծիքով, երբ որ մոգերը լուր բերեին, նորածնին ինչ-որ ձևով մեջտեղից վերացնելու կերպը կգտներ: Բայց արդյունքն այլ եղավ, որովհետև, ինչպես ասացինք (§ 15), նրանք առանց Երուսաղեմ մտնելու և լուր բերելու՝ իրենց երկիրը վերադարձան:
Հերովդեսը շփոթվեց և զայրացավ, որովհետև մտածեց, թե մոգերն իրեն խաբեցին, սակայն նորածնի Բեթղեհեմում գտնվելը ստուգվեց՝ թե´ մարգարեությունների մեկնությամբ և թե´ մոգերի այցելությամբ, որի լուրը իհարկե Հերովդեսին էլ հասավ: Այս դիպվածը Հերովդեսին իր նպատակն իրագործելուց ետ չկանգնեցրեց, և երբ սահմանված նորածնի վրա ուղղակի ձեռք դնելու փորձը չհաջողվեց, նա իր ծրագիրը տարածեց Բեթղեհեմի բոլոր նորածինների վրա: Նա հրաման տվեց, որ Բեթղեհեմի և նրա շրջակայքում գտնվող բոլոր երկու տարեկանից փոքր տղաները սպանվեն, որպեսզի Քրիստոս էլ սպանված լինի նրանց հետ: Սպանության ձևը ցույց չի տրված, բայց առաքեաց կոտորեաց բացատրությունը բավարար է ցույց տալու, թե զինվորներն ուղարկվեցին Երուսաղեմից և Բեթղեհեմում տնից տուն փնտրելով`հրամանն իրագործեցին:

Մինչև 2 տարեկանների վրա հրամանի տարածվելը չպետք է մտածել տա, թե միգուցե Հիսուս ավելի վաղ է ծնվել, մինչ մեր հաշվով երկու-երեք ամսական կարող էր լինել: Հարցն այստեղ ապահով լինելն էր. ծծկեր և խանձարուրապատ տղաների օրն ու տարին որոշելն այնքան էլ հեշտ չէր, վիճակագրական զննություններին էլ չէր կարելի ուշադրություն դարձնել, հոգ չէր, որ մի քանի տղա ավելի սպանվեր, միայն թե սահմանված նորածինը դուրս չմնար: Ավետարանի հիշելը, թե՝ այդ հրամայեց ըստ ժամանակին, զոր ստուգեաց ի մոգուցն, այսինքն՝ աստղի երևալու ժամանակ, և որ նշեց մինչև երկու տարեկանը, ժամանակագրական խիստ նշանակություն չէր կարող ունենալ:
Իսկ սպանված Անմեղ Մանուկների թիվը, մի քանի եկեղեցիների հայսմավուրքներում հասցնում են մինչև 144.000-ի, բայց ոչ պատմական ավանդությամբ, այլ միայն Հայտնության խոսքերի մեկնությունից ելնելով. «Եւ տեսի և ահա գառն կայր ի վերայ լերինն Սիոնի, և ընդ նմա հարիւր քառասուն և չորս հազարք, որ ունէին զանուն նորա» (Հայտ. ԺԴ, 1): Արդ, Բեթղեհեմի մանուկների Հիսուսի անունով և Հիսուսի տեղ սպանվելու համար սուրբ հայրերից ոմանք այդ հատվածը նրանց են վերագրել: Սակայն, 144.000 երկու տարեկանից փոքր երեխա գտնվելու համար, եթե վերցնենք սովորական հարաբերությամբ, որ 1000 հոգուն տարեցտարի միայն 30 նորածին է հաշվվում, որը երկու տարվա համար կկազմի 60, ապա Բեթղեհեմի և նրա շրջակայքի բնակչությունը պետք է լինի մոտ 3,5 միլիոն, մինչ Բեթղեհեմը ամեն տեղ հիշվում է որպես փոքրիկ և փոքրաթիվ, հազիվ 3000 բնակիչ ունեցող: Եթե անգամ այդ թիվը կրկնապատկենք, ապա դարձյալ շատ հեռու կլինի Հայտնության թվից: Այս համեմատությամբ կոտորված Անմեղները երկու հարյուրից ավելի չեն կարող լինել:
Բեթղեհեմի Անմեղ մանուկները տոնելի սրբեր են բոլոր եկեղեցիներում, իբրև Հիսուսի անվան վկայողներ և մարտիրոսներ: Որքան էլ որ այդ չհասունացած մանուկներն իրենց վրա կատարած գործողության գիտակցությունը չէին կարող ունենալ և որպես այդպիսին չէին կարող արդյունավոր սրբություն ստանալ, Եկեղեցին ուզել է հատուկ կերպով պատվել այդ անմեղ և սուրբ մանուկներին, որոնք Հիսուսի անվան համար առաջին վկաներն ու մարտիրոսները եղան:

Մատթեոս Ավետարանիչը, որ ամեն պարագայում հին մարգարեությունները Հիսուսին պատշաճեցնելու միտում ունի, այստեղ էլ առաջ է բերում Երեմիայի խոսքերը. Ձայն գուժեաց ի Հռամայ, ողբումն և լալումն և աշխարհումն յոյժ, Ռաքէլ լայր զորդիս իւր, և ոչ կամէր մխիթարել զի ոչ էին, կամ թե Երեմիայի բնագրի համեմատ՝ Ձայն ի Հռամայ լսելի եղեւ, ողբումն և լալումն եւ գուժումն. Ռաքէլ լայր զորդիս իւր, և ոչ կամէր մխիթարել ի վերայ որդւոց իւրոյ՝ զի ոչ գոյին (Երեմ. ԼԱ 15): Ռաքելը՝ Հակոբի կինը, Եփրաթայի մոտ ծնեց իր վերջին զավակներին՝ Բենիամինին, և երկունքի ցավերից մեռնելով թաղուեցաւ ի ճանապարհին Եփրաթայ, այն իսկ է Բեթղեհէմ (Ծննդ. ԼԵ 19): Այս դեպքում Բեթղեհեմում կատարված բոլոր դեպքերը Ռաքելի ողբեր կոչվեցին և Ռաքելը Բեթղեհեմացի վշտակիր մայրերի օրինակը եղավ: Երեմիան իր մարգարեության մեջ խոսում է Բենիամինի ցեղի գերության մասին և Սուրբ Հայրերի տված մեկնության համաձայն, դրանում ակնարկված է Բեթղեհեմի մանուկների կոտորածի օրինակը, որը և Մատթեոսը գեղեցիկ ձևով Ռաքելի որդեծնության ցավը Բեթղեհեմի որդեկորույս մայրերի ցավի ու ողբի նախատիպն է ներկայացնում:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-18: Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit.

II. His political contrivance, notwithstanding this, to take off him that is born King of the Jews. If he could not reach him by a particular execution, he doubted not but to involve him in a general stroke, which, like the sword of war, should devour one as well as another. This would be sure work; and thus those that would destroy their own iniquity must be sure to destroy all their iniquities. Herod was an Edomite, enmity to Israel was bred in the bone with him. Doeg was an Edomite, who, for David's sake, slew all the priests of the Lord. It was strange that Herod could find any so inhuman as to be employed in such a bloody and barbarous piece of work; but wicked hands never want wicked tools to work with. Little children have always been taken under the special protection, not only of human laws, but of human nature; yet these are sacrificed to the rage of this tyrant, under whom, as under Nero, innocence is the least security. Herod was, throughout his reign, a bloody man; it was not long before, that he destroyed the whole Sanhedrim, or bench of judges; but blood to the blood-thirsty is like drink to those in a dropsy; Quo plus sunt potæ, plus sitiuntur aquæ--The more they drink, the more thirsty they become. Herod was now about seventy years old, so that an infant, at this time under two years old, was not likely ever to give him any disturbance. Nor was he a man over fond of his own children, or of their preferment, having formerly slain two of his own sons, Alexander and Aristobulus, and his son Antipater after this, but five days before he himself died; so that it was purely to gratify his own brutish lusts of pride and cruelty that he did this. All is fish that comes to his net.

Observe, What large measures he took, 1. As to time; He slew all from two years old and under. It is probable that the blessed Jesus was at this time not a year old; yet Herod took in all the infants under two years old, that he might be sure not to miss of his prey. He cares not how many heads fall, which he allows to be innocent, provided that escape not which he supposes to be guilty. 2. As to place; He kills all the male children, not only in Bethlehem, but in all the coasts thereof, in all the villages of that city. This was being overmuch wicked, Eccl. vii. 17. Hate, an unbridled wrath, armed with an unlawful power, often transports men to the most absurd and unreasonable instances of cruelty. It was no unrighteous thing for God to permit this; every life is forfeited to his justice as soon as it commences; that sin which entered by one man's disobedience, introduced death with it; and we are not to suppose any thing more than that common guilt, we are not to suppose that these children were sinners above all that were in Israel, because they suffered such things. God's judgments are a great deep. The diseases and deaths of little children are proofs of original sin. But we must look upon this murder of the infants under another character: it was their martyrdom. How early did persecution commence against Christ and his kingdom! Think ye that he came to send peace on the earth? No, but a sword, such a sword as this, ch. x. 34, 35. A passive testimony was hereby given to the Lord Jesus. As when he was in the womb, he was witnessed to by a child's leaping in the womb for joy at his approach, so now, at two years old, he had contemporary witnesses to him of the same age. They shed their blood for him, who afterwards shed his for them. These were the infantry of the noble army of martyrs. If these infants were thus baptized with blood, though it were their own, into the church triumphant, it could not be said but that, with what they got in heaven, they were abundantly recompensed for what they lost on earth. Out of the mouths of these babes and sucklings God did perfect his praise; otherwise, it is not good to the Almighty that he should thus afflict.

The tradition of the Greek church (and we have it in the Æthiopic missal) is, that the number of the children slain was 14,000; but that is very absurd. I believe, if the births of the male children in the weekly bills were computed, there would not be found so many under two years old, in one of the most populous cities in the world, that was not near a fortieth part of it. But it is an instance of the vanity of tradition. It is strange that Josephus does not relate this story; but he wrote long after St. Matthew, and it is probable that he therefore would not relate it, because he would not so far countenance the Christian history; for he was a zealous Jew; but, to be sure, if it had not been true and well attested, he would have contested it. Macrobius, a heathen writer, tells us, that when Augustus Cæsar heard that Herod, among the children he order to be slain under two years old, slew his own son, he passed this jest upon him, That it was better to be Herod's swine than his son. The usage of the country forbade him to kill a swine, but nothing could restrain him from killing his son. Some think that he had a young child at nurse in Bethlehem; others think that, through mistake, two events are confounded--the murder of the infants, and the murder of his son Antipater. But for the church of Rome to put the Holy Innocents, as they call them, into their calendar, and observe a day in memory of them, while they have so often, by their barbarous massacres, justified, and even out--one Herod, is but to do as their predecessors did, who built the tombs of the prophets, while they themselves filled up the same measure.

Some observe another design of Providence in the murder of the infants. By all the prophecies of the Old Testament it appears that Bethlehem was the place, and this the time, of the Messiah's nativity; now all the children of Bethlehem, born at this time, being murdered, and Jesus only escaping, none but Jesus could pretend to be the Messiah. Herod now thought he had baffled all the Old Testament prophecies, had defeated the indications of the star, and the devotions of the wise men, by ridding the country of this new King; having burnt the hive, he concludes he had killed the master bee; but God in heaven laughs at him, and has him in derision. Whatever crafty cruel devices are in men's hearts, the counsel of the Lord shall stand.

III. The fulfilling of scripture in this (v. 17, 18); Then was fulfilled that prophecy (Jer. xxxi. 15), A voice was heard in Ramah. See and adore the fulness of the scripture! That prediction was accomplished in Jeremiah's time, when Nebuzaradan, after he had destroyed Jerusalem, brought all his prisoners to Ramah (Jer. xl. 1), and there disposed of them as he pleased, for the sword, or for captivity. Then was the cry in Ramah heard to Bethlehem (for those two cities, the one in Judah's lot, and the other in Benjamin's, were not far asunder); but now the prophecy is again fulfilled in the great sorrow that was for the death of these infants. The scripture was fulfilled,

1. In the place of this mourning. The noise of it was heard from Bethlehem to Ramah; for Herod's cruelty extended itself to all the coasts of Bethlehem, even into the lot of Benjamin, among the children of Rachel. Some think the country about Bethlehem was called Rachel, because there she died, and was buried. Rachel's sepulchre was hard by Bethlehem, Gen. xxxv. 16, 19. Compare 1 Sam. x. 2. Rachel had her heart much set upon children: the son she died in travail of she called Benoni--the son of her sorrow. These mothers were like Rachel, lived near Rachel's grave, and many of them descended from Rachel; and therefore their lamentations are elegantly represented by Rachel's weeping.

2. In the degree of this mourning. It was lamentation and mourning, and great mourning; all little enough to express the sense they had of this aggravated calamity. There was a great cry in Egypt when the first-born were slain, and so there was here when the youngest was slain; for whom we naturally have a particular tenderness. Here was a representation of this world we live in. We hear in it lamentation, and weeping, and mourning, and see the tears of the oppressed, some upon one account, and some upon another. Our ways lie through a vale of tears. This sorrow was so great, that they would not be comforted. They hardened themselves in it, and took a pleasure in their grief. Blessed be God, there is no occasion of grief in this world, no, not that which is supplied by sin itself, that will justify us in refusing to be comforted! They would not be comforted, because they are not, that is, they are not in the land of the living, are not as they were, in their mothers' embraces. If, indeed, they were not, there might be some excuse for sorrowing as though we had no hope; but we know they are not lost, but gone before; if we forget that they are, we lose the best ground of our comfort, 1 Thess. iv. 13. Some make this grief of the Bethlehemites to be a judgment upon them for their contempt of Christ. They that would not rejoice for the birth of the Son of God, are justly made to weep for the death of their own sons; for they only wondered at the tidings the shepherds brought them, but did not welcome them.

The quoting of this prophecy might serve to obviate an objection which some would make against Christ, upon this sad providence. "Can the Messiah, who is to be the Consolation of Israel, be introduced with all this lamentation?" Yes, for so it was foretold, and the scripture must be accomplished. And besides, if we look further into this prophecy, we shall find that the bitter weeping in Ramah was but a prologue to the greatest joy, for it follows, Thy work shall be rewarded, and there is hope in thy end. The worse things are, the sooner they will mend. Unto them a child was born, sufficient to repair their losses.
Adam Clarke: Commentary on the Bible - 1831
2:16: Slew all the children - This cruelty of Herod seems alluded to in very decisive terms by Macrobius, who flourished toward the conclusion of the fourth Century. In his chapter De jocis Augusti in alios, et aliorum rursus in ipsum, he says, Cum audisset inter pueros, quos in Syria Herodes, rex Judeorum, intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis Porcum esse, quam Filium. "When he heard that among those male infants about two years old, which Herod, the king of the Jews, ordered to be slain in Syria, one of his sons was also murdered, he said: 'It is better to be Herod's Hog than his Son.'" Saturn. lib. ii. c. 4. The point of this saying consists in this, that Herod, professing Judaism, his religion forbade his killing swine, or having any thing to do with their flesh; therefore his hog would have been safe, where his son lost his life.
Albert Barnes: Notes on the Bible - 1834
2:16: Then Herod, when he saw that he was mocked of the wise men - When he saw that he had been deceived by them; that is, that they did not return as he had expected. It does not mean that they did it for the purpose of mocking or deriding him, but that he was disappointed in their not returning, or that he had been trifled with.
Exceeding wroth - Very angry. He had been disappointed and deceived. He expected to send an executioner and kill Jesus alone. But, since he was disappointed in this, he thought he would accomplish the same thing, and be sure to destroy him, if he sent forth and put all the children in the place to death. This is an illustration of the power of anger. It stops at nothing. If it cannot accomplish just what it wishes, it does not hesitate to go much further, and accomplish much more evil than it at first designed. He that has a wicked heart, and indulges in anger, knows not where it will end, and will commonly commit far more evil than he at first intended.
Slew all the children - That is, all the male children. This is implied in the original. The design of Herod was to cut off him that had been born king of the Jews. His purpose, therefore, did not require that he should slay the female children; and though he was cruel, yet we have no right to think that he attempted anything except what he thought to be for his own safety, and to secure himself from a rival.
In all the coasts thereof - The word "coast" is commonly applied now to the regions around the sea, as the seacoast. Here it means the adjacent places, the settlements or hamlets around Bethlehem - all that were in that neighborhood. We do not know how large a place Bethlehem was, nor, of course, how many were slain; but it was never a large town, and the number could not be very great. It is not probable that it contained more than one or two thousand inhabitants, and in this case the number of children killed was not over twenty or thirty.
From two years old and under - Some writers have said that this does not mean, in the original, that they had completed two years; but that they had entered on the second year, or had completed about one year, and entered on the second. But the meaning of the word is doubtful. It is quite probable that they would not be particular about the exact age, but killed all that were about that age.
According to the time ... - He had endeavored to ascertain of the wise men the exact time of his birth. He supposed he knew the age of Jesus. He slew, therefore, all that were of his age; that is, all that were born about the time when the star appeared - perhaps from six months old to two years. There is no reason to think that he would command those to be slain who had been born after the star appeared.
This destruction of the infants of Bethlehem is not mentioned by Josephus, but for this omission three reasons may be given:
1. Josephus, a Jewish historian and a Jew, would not be likely to record anything that would appear to confirm the truth of Christianity.
2. This act of Herod was really so small, compared with his other crimes, that the historian might not think it worthy of record. Bethlehem was a small and obscure village, and the other crimes of Herod were so great and so public, that it is not to be wondered at that the Jewish historian has passed over this.
3. The order was probably given in secret, and might not have been known to Josephus. It pertained to the Christian history; and if the evangelists had not recorded it, it might have been unknown or forgotten. Besides, no argument can be drawn from the silence of the Jewish historian. No reason can be given why Matthew should not be considered to be as fully entitled to credit as Josephus. Yet there is no improbability in the account given by Matthew.
Herod was an odious and bloody tyrant, and the facts of his reign prove that he was abundantly capable of this wickedness. The following bloody deeds will show that the slaying of the infants was in perfect accordance with his character. The account is taken from Josephus, as arranged by Dr. Lardner. Aristobulus, brother of his wife Mariamne, was murdered by his direction at eighteen years of age, because the people of Jerusalem had shown some affection for his person. In the seventh year of his reign, he put to death Hyrcanus, grandfather of Mariamne, then 80 years of age, and who had formerly saved Herod's life; a man who had, in every Rev_olution of fortune, shown a mild and peaceable disposition. His beloved and beautiful wife, Mariamne, had a public execution, and her mother Alexandra followed soon after - Alexander and Aristobulus, his two sons by Mariamne, were strangled in prison by his orders upon groundless suspicions, as it seems, when they were at man's estate, were married, and had children.
In his last sickness, a little before he died, he sent orders throughout Judea requiring the presence of all the chief men of the nation at Jericho. His orders were obeyed, for they were enforced with no less penalty than that of death. When they were come to Jericho he had them all shut up in the circus, and calling for his sister Salome and her husband Alexis, he said to them, "My life now is short, I know the Jewish people, and nothing will please them better than my death. You have them now in your custody. As soon as the breath is out of my body, and before my death can be known, do you let in the soldiers upon them and kill them. All Judea, then, and every family, will, though unwillingly, mourn at my death." No, Josephus says that with tears in his eyes he conjured them, by their love to him and their fidelity to God, not to fail of doing him this honor. What objection, after this account, can there be to the account of his murdering the infants at Bethlehem? Surely there could be no cruelty, barbarity, or horrid crime which such a man was not capable of perpetrating.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: when: Gen 39:14, Gen 39:17; Num 22:29, Num 24:10; Jdg 16:10; Job 12:4
was exceeding: Pro 27:3, Pro 27:4; Dan 3:13, Dan 3:19, Dan 3:20
and slew: Gen 49:7; Kg2 8:12; Pro 28:15, Pro 28:17; Isa 26:21, Isa 59:7; Hos 10:14; Rev 17:6
according: Mat 2:7
John Gill
2:16 Then Herod, when he saw that he was mocked,.... Herod, having waited a proper time for the return of the wise men, and they not coming, concluded he was tricked by them; though, no doubt, when they promised to return, and bring him word how things were, they seriously meant and designed a performance; but having met with a divine oracle, which ordered them another way, they thought it most advisable to obey God rather than man. Upon this,
Herod was exceeding wroth; partly at the usage he met with from the wise men, who according to his apprehension had put a trick upon him; and chiefly because his scheme was broke, which was by them to come at the knowledge and sight of the young child, and privately dispatch him: and now he might fear, which increased his wrath, that the child would escape his hands, and in time be set up for king, to the prejudice of him and his family; wherefore, to prevent this, if possible, he
sent forth his officers and soldiers, of his own will, without any show of law or justice, acting herein as an absolute and tyrannical prince,
and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under. A most cruel and barbarous action, and agrees with the character given of him, that he was in the beginning of his reign, and it seems too in the latter end of it, , "a bloody and deceitful man" (n): he slew, or ordered to be slain, "children", infants who had done him no injury, nor were capable of doing any, and whose parents also had not disobliged him; he slew the infants at Bethlehem, because this was the place of the Messiah's birth, the knowledge of which he had got from the chief priests and scribes; he slew all of them, that there might be no possibility of the young child's escaping: and lest it should by any means escape to a neighbouring town or village, he slew all the children
in all the coasts thereof, in all the territories of Bethlehem, in all the towns and villages around it, as many as were
from two years old and under: for of such an age he supposed the newborn king to be; he knew he must be near that age, but could not exceed it,
according to the time which he had diligently inquired of the wise men; of the appearing of the star to them, and when they concluded this great and famous prince was born. This cruel murder of the infants seems to be hinted at by Josephus (o), where he says, that "many slaughters followed the prediction of a new king"; and is more manifestly referred to by Macrobins, a Heathen author, though the story is mixed and confounded with other things; who reports (p), that
"when Augustus heard, that among the children under two years of age, whom Herod king of the Jews ordered to be slain in Syria, that his son was also killed, said, it was better to be Herod's hog than his son.''
Killing of infants as soon as born, or while in their cradles, is by the Jews ascribed to one Lilith, which, R. Elias (q) says, is the name of a devil, which kills children; and indeed such an action is truly a diabolical one.
(n) Ganz. Tzemach David, par. 1. fol. 25. 1. (o) Antiq. l. 17. c. 3. (p) Saturnal. l. 2. c. 4. (q) Methurgemau in voce Vid. Buxtorf. Lexicon Rab. in cadem voce & Synagog. Jud. c. 4. p. 80.
John Wesley
2:16 Then Herod, seeing that he was deluded by the wise men - So did his pride teach him to regard this action, as if it were intended to expose him to the derision of his subjects. Sending forth - a party of soldiers: In all the confines thereof - In all the neighbouring places, of which Rama was one.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Then Herod, &c.--As Deborah sang of the mother of Sisera: "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his inquiries and finds they are already far beyond his reach on their way home.
when he saw that he was mocked--was trifled with.
of the wise men--No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee; the Lord hath thee in derision. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong (Ps 2:4; Job 5:12-13). That blessed Babe shall die indeed, but not by thy hand. As He afterwards told that son of thine--as cunning and as unscrupulous as thyself--when the Pharisees warned Him to depart, for Herod would seek to kill Him--"Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem" (Lk 13:32-33). Bitter satire!
was exceeding wroth--To be made a fool of is what none like, and proud kings cannot stand. Herod burns with rage and is like a wild bull in a net. So he
sent forth--a band of hired murderers.
and slew all the children--male children.
that were in Bethlehem, and in all the coasts thereof--environs.
from two years old and under, according to the time which he had diligently--carefully.
inquired of the wise men--In this ferocious step Herod was like himself--as crafty as cruel. He takes a large sweep, not to miss his mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou shalt have that Babe into thy hands. Therefore, Herod, thou must be content to want Him: to fill up the cup of thy bitter mortifications, already full enough--until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by JOSEPHUS, who is minute enough in detailing the cruelties of Herod? To this the answer is not difficult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which JOSEPHUS has recorded of him, it is unreasonable to make anything of his silence on this.
2:17 2:17: Յայնժամ կատարեցա՛ւ ասացեալն ՚ի ձեռն Երեմիայ մարգարէի՝ որ ասէ[36]. [36] Ոմանք. Երեմիայի մարգարէի։
17 Այն ժամանակ կատարուեց Երեմիա մարգարէի բերանով ասուածը, թէ՝ Ռամայում մի ձայն գուժեց. ողբ ու լաց ու սաստիկ կոծ
17 Այն ատեն կատարուեցաւ Երեմիա մարգարէին միջոցով ըսուածը, որ կ’ըսէ. «Ռամայի մէջ ձայն մը լսուեցաւ, ողբ, լաց ու մեծ կոծ.
Յայնժամ կատարեցաւ ասացեալն ի ձեռն Երեմիայ մարգարէի որ ասէ:

2:17: Յայնժամ կատարեցա՛ւ ասացեալն ՚ի ձեռն Երեմիայ մարգարէի՝ որ ասէ[36].
[36] Ոմանք. Երեմիայի մարգարէի։
17 Այն ժամանակ կատարուեց Երեմիա մարգարէի բերանով ասուածը, թէ՝ Ռամայում մի ձայն գուժեց. ողբ ու լաց ու սաստիկ կոծ
17 Այն ատեն կատարուեցաւ Երեմիա մարգարէին միջոցով ըսուածը, որ կ’ըսէ. «Ռամայի մէջ ձայն մը լսուեցաւ, ողբ, լաց ու մեծ կոծ.
zohrab-1805▾ eastern-1994▾ western am▾
2:17 17: Тогда сбылось реченное через пророка Иеремию, который говорит:
2:17  τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος,
2:17. Τότε (To-the-one-which-also) ἐπληρώθη (it-was-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) Ἰερεμίου (of-a-Hieremias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing,"
2:17. tunc adimpletum est quod dictum est per Hieremiam prophetam dicentemThen was fulfilled that which was spoken by Jeremias the prophet, saying:
17. Then was fulfilled that which was spoken by Jeremiah the prophet, saying,
Then was fulfilled that which was spoken by Jeremy the prophet, saying

17: Тогда сбылось реченное через пророка Иеремию, который говорит:
2:17  τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος,
2:17. tunc adimpletum est quod dictum est per Hieremiam prophetam dicentem
Then was fulfilled that which was spoken by Jeremias the prophet, saying:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18 Приводятся слова пророка Иеремии (евр. XXXI:14), имеющие отношение к переданному евангелистом ужасному поступку Ирода. Вопрос возникает о том, почему именно выводится Рахиль плачущею об убитых Иродом младенцах. В настоящем случае евангелист как бы олицетворяет современные избиению плач и вопль матерей и, вероятно, других лиц, в одном лице — Рахили, любимой жены Иакова и праматери колен Иосифа и Вениамина. Хотя Вифлеем находился в колене Иудином, однако имя Рахили было близко связано с Вифлеемом; в Библии говорится, что Иаков, после примирения с Исавом, поселился первоначально в Сихеме, потом перешел в Вефиль и оттуда дошел до Ефрафы, т. е. Вифлеема, где Рахиль родила ему Вениамина, умерла здесь и погребена на дороге в Ефрафу, т. е. Вифлеем (Быт XXXV:19). Иаков поставил над гробом ее памятник, и его показывают там до настоящего времени. Таким образом, для евангелиста было совершенно естественно говорить о Рахили в связи с событиями в Вифлееме. Но пророк Иеремия не упоминает о Вифлееме, а говорит о Раме. Городов с названием Рамы (в единств. или множ. Рамоф) было в Палестине до пяти. Неизвестно с точностью, были ли тожественны Рама Вениаминова (или в колене Вениаминовом — Нав XVIII:25; Суд IV:5 — здесь говорится о Раме, что она была на горе Ефремовой; Суд XIX:13; Ис X:29; Ос V:8 — в этих местах везде Рама ставится вместе с Гевой или Гивой) и Рама, где родился и жил Самуил (упоминается в 1 Цар I:19; II:11; VII:17 и проч.). Основание для связи Рахили с Рамой находится не у Матфея, а у Иеремии. Евангелист только приложил к Вифлеемским событиям заимствованное им у Иеремии пророчество, или, лучше, образное изложение событий пред отведением иудеев в плен Вавилонский. По словам пророка Навузардан, начальник телохранителей Навуходоносора, отпустил его, пророка, из Рамы, где он взял его скованного цепями среди прочих пленных иерусалимлян и иудеев, переселяемых в Вавилон (Иер XL, 1). Если пророк разумеет здесь Раму Вениаминову, то для него естественно было говорить, что Рахиль плачет о детях своих и не хочет утешиться о них, потому что их нет (Иер XXXI:15 — по евр. 14). Пророк хочет сказать не то, что Рахиль действительно плачет, потому что ее не было уже в живых, а то, что если бы она восстала из гроба и прибыла в Раму, то стала бы плакать о потомках своих и была бы безутешна, потому что их нет, они отведены в плен Вавилонский. Совершенно в том же смысле применяет евангелист к младенцам, убитым в Вифлееме, плач Рахили.
Albert Barnes: Notes on the Bible - 1834
2:17: Then was fulfilled - The word "fulfilled," here. is used evidently in the sense that the words in Jeremiah aptly express the event which Matthew was recording. Compare the notes at Mat 1:22.
That which was spoken by Jeremy the prophet - Jeremiah. This quotation is taken from Jer 31:15. The original design of the prophecy was to describe the sorrowful departure of the people of Israel into captivity after the conquest of Jerusalem by Nebuzaradan. The captives were assembled at Rama, Jeremiah himself being in chains, and there the fate of those who had escaped in the destruction of the city was decided at the will of the conqueror, Jer 40:1. The nobles had been slain; the sons of the king had been murdered in his presence; the eyes of the king had been put out, and the people were then gathered at Rama in chains, whence they were to start on their mournful journey, slaves to a cruel monarch, leaving behind them all that was dear in life. The sadness of such a scene is well expressed in the language of the prophet, and it no less beautifully and suitably applies to the melancholy event which the evangelist records, and there could be no impropriety in his using it as a quotation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Mat 2:15
Geneva 1599
2:17 Then was fulfilled that which was spoken (l) by Jeremy the prophet, saying,
(l) For God speaketh by the mouth of the prophets.
John Gill
2:17 Then was fulfilled that which was spoken,.... By the slaughter of the infants at Bethlehem was literally accomplished what had been predicted by
Jeremy the prophet, in Jer 31:15.
in Rama was there a voice heard, &c. That this prophecy belongs not to the Babylonish captivity, but the times of the Messiah, appears from the whole context; which manifestly speaks of the miraculous conception of Christ, of the blessings of his kingdom to be enjoyed by his people, and of the new covenant to be made with them, as I have shown in another place (r). Rama was not in Arabia, as Justin Martyr says (s), but a town in the tribe of Benjamin, Josh 18:25 and very near to Bethlehem in the tribe of Juda: between these two places, and near to both of them, was the grave of Rachel, Gen 35:19 for which reason, and also because Rama belonged to Benjamin, a son of hers, and where, no doubt, many children were destroyed in this massacre, as well as at Bethlehem, Rachel is introduced in the prophecy representing the sorrowful mothers of those parts,
weeping for their children; whose distress and grief are signified by several words, "lamentation, weeping and great mourning", to express the excessiveness thereof, for they
would not be comforted; they refused to hear anything that might be suggested to them for their relief, because their children
were not, i.e. were dead, were not in the land of the living, and no more to be enjoyed by them in this world. I cannot forbear transcribing a remark made by a noted Jew (t) upon that passage in Gen 35:20. "And Jacob set a pillar upon her grave"; to show, says he, that Jacob saw that this thing was of the Lord, and that it would be an help to her children, as it is written, "a voice was heard in Rama", &c. wherefore he set a pillar upon her; and to show that the affair of her grave, that this "belonged to the time to come", he says, "that is the pillar of Rachel's grave unto this day": he means, , "the day of redemption". And Rachel, in the passage of Jeremy, the Jews (u) themselves own, means the congregation of Israel.
(r) Prophecies of the Messiah, &c. p. 126, &c. (s) Dialog. cum Tryph. p. 304. (t) R. Abraham Seba Tzeror Hammor, fol. 47. 1. (u) Zohar in Exod. fol. 13. 1. & in Lev. fol. 8. 4.
John Wesley
2:17 Then was fulfilled - A passage of Scripture, whether prophetic, historical, or poetical, is in the language of the New Testament fulfilled, when an event happens to which it may with great propriety be accommodated.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (Jer 31:15, from which the quotation differs but verbally).
2:18 2:18: Ձա՛յն գուժեաց ՚ի Հռամայ, ողբո՛ւմն եւ լալումն եւ աշխարո՛ւմն յոյժ. Հռաքէլ լա՛յր զորդիս իւր, եւ ո՛չ կամէր մխիթարել՝ զի ո՛չ էին[37]։ [37] Ոմանք. Ռաքէլ լայր։
18 Ռաքէլը լալիս էր իր զաւակների վրայ եւ չէր ուզում մխիթարուել, քանի որ նրանք այլեւս չկային:
18 Ռաքէլ կու լար իր տղոցը համար ու չէր ուզեր մխիթարուիլ, վասն զի չկային»։
Ձայն գուժեաց ի Հռամա, ողբումն եւ լալումն եւ աշխարումն յոյժ. Հռաքէլ լայր զորդիս իւր, եւ ոչ կամէր մխիթարել, զի ոչ էին:

2:18: Ձա՛յն գուժեաց ՚ի Հռամայ, ողբո՛ւմն եւ լալումն եւ աշխարո՛ւմն յոյժ. Հռաքէլ լա՛յր զորդիս իւր, եւ ո՛չ կամէր մխիթարել՝ զի ո՛չ էին[37]։
[37] Ոմանք. Ռաքէլ լայր։
18 Ռաքէլը լալիս էր իր զաւակների վրայ եւ չէր ուզում մխիթարուել, քանի որ նրանք այլեւս չկային:
18 Ռաքէլ կու լար իր տղոցը համար ու չէր ուզեր մխիթարուիլ, վասն զի չկային»։
zohrab-1805▾ eastern-1994▾ western am▾
2:18 18: глас в Раме слышен, плач и рыдание и вопль великий; Рахиль плачет о детях своих и не хочет утешиться, ибо их нет.
2:18  φωνὴ ἐν ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν.
2:18. φωνὴ ( A-sound ) ἐν ( in ) Ῥαμὰ ( unto-a-Rama ) ἠκούσθη , ( it-was-heard ," κλαυθμὸς ( a-sobbing-of ) καὶ ( and ) ὀδυρμὸς ( a-lamenting-of ) πολύς : ( much ) Ῥαχὴλ ( a-Rachel ) κλαίουσα ( sobbing ) τὰ ( to-the-ones ) τέκνα ( to-producees ) αὐτῆς , ( of-it ) καὶ ( and ) οὐκ ( not ) ἤθελεν ( it-was-determining ) παρακληθῆναι ( to-have-been-called-beside-unto ) ὅτι ( to-which-a-one ) οὐκ ( not ) εἰσίν . ( they-be )
2:18. vox in Rama audita est ploratus et ululatus multus Rachel plorans filios suos et noluit consolari quia non suntA voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.
18. A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not.
In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping [for] her children, and would not be comforted, because they are not

18: глас в Раме слышен, плач и рыдание и вопль великий; Рахиль плачет о детях своих и не хочет утешиться, ибо их нет.
2:18  φωνὴ ἐν ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν.
2:18. vox in Rama audita est ploratus et ululatus multus Rachel plorans filios suos et noluit consolari quia non sunt
A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.
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Adam Clarke: Commentary on the Bible - 1831
2:18: In Rama was there a voice heard - These words, quoted from Jer 31:15, were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word θρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, Ethiopic, all the Itala, (except that in the Cod. Bezae), Vulgate, and Saxon, several of the fathers, and above all Jeremiah, Jer 31:15, from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamentations of a Hindoo mother for her child are loud and piercing; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Ward.
Albert Barnes: Notes on the Bible - 1834
2:18: In Rama was there a voice heard - Rama was a small town in the tribe of Benjamin. Rachel was the mother of Benjamin, and was buried near to Bethlehem, Gen 35:16-19. Rama was about 6 miles northwest of Jerusalem, near Bethel, and was some 10 or 12 miles from Bethlehem. The name Rama signifies an eminence, and was given to the town because it was situated on a hill. Rama is commonly supposed to be the same as the Arimarthea of the New Testament the place where Joseph lived who begged the body of Jesus. See Mat 27:57. This is also the same place in which Samuel was born, where he resided, died. and was buried, and where he anointed Saul as king, Sa1 1:1, Sa1 1:19; Sa1 2:11; Sa1 8:4; Sa1 19:18; Sa1 25:1. Mr. King, an American missionary, was at Rama - now called Romba - in 1824; and Mr. Whiting, another American missionary, was there in 1835. Mr. Whiting says: "The situation is exceedingly beautiful. It is about two hours distant from Jerusalem to the northwest, on an eminence commanding a view of a wide extent of beautiful diversified country. Hills, plains, and valleys, highly cultivated fields of wheat and barley, vineyards and oliveyards, are spread out before you as on a map, and numerous villages are scattered here and there over the whole view. To the west and northwest, beyond the hill-country, appears the vast plain of Sharon, and further still you look out upon the great and wide sea. It occurred to me as not improbable that in the days of David and Solomon this place may have been a favorite retreat during the heat of summer, and that here the former may have often struck his sacred lyre. Some of the Psalms, or at least one of them (see Psa 104:25, seem to have been composed in some place which commanded a view of the Mediterranean; and this is the only place, I believe, in the vicinity of Jerusalem that affords such a view."
Rama was once a strongly fortified city, but there is no city here at present. A half-ruined Muslim mosque, which was originally a Christian church, stands over the tomb of the prophet; besides which, a few miserable dwellings are the only buildings that remain on this once-celebrated spot. Compare the notes at Isa 10:29. The tomb of Rachel, which is supposed to mark the precise spot where Rachel was buried (compare Gen 35:18-20; Gen 48:7), is near to Bethlehem, and she is represented as rising and weeping again over her children. "The tomb is a plain Saracenic mausoleum, having no claims to antiquity in its present form, but deeply interesting in sacred associations; for, by the singular consent of all authorities in such questions, it marks the actual site of her grave." - The Land and the Book, vol. ii. 501.
By a beautiful figure of speech, the prophet introduces the mother weeping over the tribe, her children, and with them weeping over the fallen destiny of Israel, and over the calamities about te come upon the land. Few images could be more striking than thus to introduce a mother, long dead, whose sepulchre was near, weeping bitterly over the terrible calamities that befell her descendants. The language and the image also aptly and beautifully expressed the sorrows of the mothers in Bethlehem when Herod slew their infant children. Under the cruelty of the tyrant almost every family was a family of tears, and well might there be lamentation, and weeping, and great mourning.
We may remark here that the sacred writers were cautious of speaking of the characters of wicked people. Here was one of the worst men in the world, committing one of the most awful crimes, and yet there is not a single mark of exclamation; there is not a single reference to any other part of his conduct; there is nothing that could lead to the knowledge that his character in other respects was not upright. There is no wanton and malignant dragging him into the narrative that they might gratify malice in making free with a very bad character. What was to their purpose, they recorded; what was not, they left to others. This is the nature of religion. It does not speak evil of others except when necessary, nor then does it take pleasure in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: Rama: Jer 31:15, Ramah
lamentation: Jer 4:31, Jer 9:17-21; Eze 2:10; Rev 8:13
Rachel: Gen 35:16-20
would: Gen 37:30, Gen 37:33-35, Gen 42:36; Job 14:10
Geneva 1599
2:18 In Rama was there (m) a voice heard, lamentation, and weeping, and great mourning, (n) Rachel weeping [for] her children, and would not be comforted, because they are not.
(m) A voice of lamenting, weeping and howling.
(n) That is to say, All who live around Bethlehem: for Rachel, Jacob's wife who died in childbirth, was buried by the road that leads to this town, which is also called Ephratah, because of the fruitfulness of the soil, and the plentifulness of corn.
John Wesley
2:18 Rachel weeping for her children - The Benjamites, who inhabited Rama, sprung from her. She was buried near this place; and is here beautifully represented risen, as it were out of her grave, and bewailing her lost children. Because they are not - that is, are dead. The preservation of Jesus from this destruction, may be considered as a figure of God's care over his children in their greatest danger. God does not often, as he easily could, cut off their persecutors at a stroke. But he provides a hiding place for his people, and by methods not less effectual, though less pompous, preserves them from being swept away, even when the enemy comes in like a flood. Jer 31:15.
Robert Jamieson, A. R. Fausset and David Brown
2:18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not--These words, as they stand in Jeremiah, undoubtedly relate to the Babylonish captivity. Rachel, the mother of Joseph and Benjamin, was buried in the neighborhood of Bethlehem (Gen 35:19), where her sepulchre is still shown. She is figuratively represented as rising from the tomb and uttering a double lament for the loss of her children--first, by a bitter captivity, and now by a bloody death. And a foul deed it was. O ye mothers of Bethlehem! methinks I hear you asking why your innocent babes should be the ram caught in the thicket, while Isaac escapes. I cannot tell you, but one thing I know, that ye shall, some of you, live to see a day when that Babe of Bethlehem shall be Himself the Ram, caught in another sort of thicket, in order that your babes may escape a worse doom than they now endure. And if these babes of yours be now in glory, through the dear might of that blessed Babe, will they not deem it their honor that the tyrant's rage was exhausted upon themselves instead of their infant Lord?
2:19 2:19: Եւ ՚ի վախճանելն Հերովդի, ահա հրեշտակ Տեառն ՚ի տեսլեան երեւէր Յովսեփայ յԵգիպտոս[38], [38] Ոմանք. ՚Ի տեսլեանն երեւէր։
19 Երբ Հերովդէսը վախճանուեց, ահա Տիրոջ հրեշտակը երազի մէջ երեւաց Յովսէփին Եգիպտոսում եւ ասաց
19 Երբ Հերովդէս մեռաւ, Տէրոջը հրեշտակը Եգիպտոսի մէջ Յովսէփին երեւցաւ ու ըսաւ.
Եւ ի վախճանելն Հերովդի` ահա հրեշտակ Տեառն ի տեսլեան երեւէր Յովսեփայ յԵգիպտոս:

2:19: Եւ ՚ի վախճանելն Հերովդի, ահա հրեշտակ Տեառն ՚ի տեսլեան երեւէր Յովսեփայ յԵգիպտոս[38],
[38] Ոմանք. ՚Ի տեսլեանն երեւէր։
19 Երբ Հերովդէսը վախճանուեց, ահա Տիրոջ հրեշտակը երազի մէջ երեւաց Յովսէփին Եգիպտոսում եւ ասաց
19 Երբ Հերովդէս մեռաւ, Տէրոջը հրեշտակը Եգիպտոսի մէջ Յովսէփին երեւցաւ ու ըսաւ.
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2:19 19: По смерти же Ирода, --се, Ангел Господень во сне является Иосифу в Египте
2:19  τελευτήσαντος δὲ τοῦ ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῶ ἰωσὴφ ἐν αἰγύπτῳ
2:19. Τελευτήσαντος (Of-having-finished-of-unto) δὲ (moreover) τοῦ (of-the-one) Ἡρῴδου (of-a-Herodes," ἰδοὺ ( thou-should-have-had-seen ,"ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged) φαίνεται ( it-manifesteth ) κατ' (down) ὄναρ (to-a-dream) τῷ (unto-the-one) Ἰωσὴφ (unto-an-Iosef) ἐν (in) Αἰγύπτῳ (unto-an-Aiguptos,"
2:19. defuncto autem Herode ecce apparuit angelus Domini in somnis Ioseph in AegyptoBut when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt,
19. But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt

19: По смерти же Ирода, --се, Ангел Господень во сне является Иосифу в Египте
2:19  τελευτήσαντος δὲ τοῦ ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῶ ἰωσὴφ ἐν αἰγύπτῳ
2:19. defuncto autem Herode ecce apparuit angelus Domini in somnis Ioseph in Aegypto
But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
19-23 We have here Christ's return out of Egypt into the land of Israel again. Egypt may serve to sojourn in, or take shelter in, for a while, but not to abide in. Christ was sent to the lost sheep of the house of Israel, and therefore to them he must return. Observe,

I. What it was that made way for his return-- the death of Herod, which happened not long after the murder of the infants; some think not above three months. Such quick work did divine vengeance make! Note, Herods must die; proud tyrants, that were the terror of the mighty, and the oppressors of the godly, in the land of the living, their day must come to fall, and down to the pit they must go. Who art thou then, that thou shouldest be afraid of a man that shall die? (Isa. li. 12, 13) especially considering that at death, not only their envy and hatred are perished (Eccl. ix. 6), and they cease from troubling (Job iii. 17), but they are punished. Of all sins, the guilt of innocent blood fills the measure soonest. It is a dreadful account which Josephus gives of the death of this same Herod (Antiq. 17.146-199), that he was seized with a disease which burned him inwardly with an inexpressible torture; that he was insatiably greedy of meat; had the colic, and gout, and dropsy; such an intolerable stench attended his disease, that none could come near him: and so passionate and impatient was he, that he was a torment to himself, and a terror to all that attended him: his innate cruelty, being thus exasperated, made him more barbarous than ever; having ordered his own son to be put to death, he imprisoned many of the nobility and gentry, and ordered that as soon as he was dead they should be killed; but that execution was prevented. See what kind of men have been the enemies and persecutors of Christ and his followers! Few have opposed Christianity but such as have first divested themselves of humanity, as Nero and Domitian.

II. The orders given from heaven concerning their return, and Joseph's obedience to those orders, v. 19-21. God had sent Joseph into Egypt, and there he staid till the same that brought him thither ordered him thence. Note, In all our removes, it is good to see our way plain, and God going before us; we should not move either one way or the other without order. These orders were sent him by an angel. Note, Our intercourse with God, if it be kept up on our part, shall be kept up on his, wherever we are. No place can exclude God's gracious visits. Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in Patmos. Now, 1. The angel informs him of the death of Herod and his accomplices: They are dead, which sought the young Child's life. They are dead, but the young Child lives. Persecuted saints sometimes live to tread upon the graves of their persecutors. Thus did the church's King weather the storm, and many a one has the church in like manner weathered. They are dead, to wit, Herod and his son Antipater, who, though there were mutual jealousies between them, yet, probably, concurred in seeking the destruction of this new King. If Herod first kill Antipater, and then die himself, the coasts are cleared, and the Lord is known by the judgments which he executes, when one wicked instrument is in the ruin of another. 2. He directs him what to do. He must go and return to the land of Israel; and he did so without delay; not pleading the tolerably good settlement he had in Egypt, or the inconveniences of the journey, especially if, as is supposed, it was in the beginning of winter that Herod died. God's people follow his direction whithersoever he leads them, wherever he lodges them. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily arise, and depart thither, when we are called for, as Joseph did out of Egypt.

III. The further direction he had from God, which way to steer, and where to fix in the land of Israel, v. 22, 23. God could have given him these instructions with the former, but God reveals his mind to his people by degrees, to keep them still waiting on him, and expecting to hear further from him. These orders Joseph received in a dream, probably, as those before, by the ministration of an angel. God could have signified his will to Joseph by the Child Jesus, but we do not find that in those removes he either takes notice, or gives notice, of any thing that occurred; surely it was because in all things it behoved him to be made like his brethren; being a Child, he spake as a child, and did as a child, and drew a veil over his infinite knowledge and power; as a child he increased in wisdom.

Now the direction given this holy, royal family, is, 1. That it might not settle in Judea, v. 22. Joseph might think that Jesus, being born in Bethlehem, must be brought up there; yet he is prudently afraid for the young Child, because he hears that Archelaus reigns in Herod's stead, not over all the kingdom as his father did, but only over Judea, the other provinces being put into other hands. See what a succession of enemies there is to fight against Christ and his church! If one drop off, another presently appears, to keep up the old enmity. But for this reason Joseph must not take the young Child into Judea. Note, God will not thrust his children into the mouth of danger, but when it is for his own glory and their trial; for precious in the sight of the Lord are the life and the death of his saints; precious is their blood to him.

2. That it must settle in Galilee, v. 22. There Philip now ruled, who was a mild, quiet, man. Note, The providence of God commonly so orders it, that his people shall not want a quiet retreat from the storm and from the tempest; when one climate becomes hot and scorching, another shall be kept more cool and temperate. Galilee lay far north; Samaria lay between it and Judea; thither they were sent, to Nazareth, a city upon a hill, in the centre of the lot of Zebulun; there the mother of our Lord lived, when she conceived that holy thing; and, probably, Joseph lived there too, Luke i. 26, 27. Thither they were sent, and there they were well known, and were among their relations; the most proper place for them to be in. There they continued, and from thence our Saviour was called Jesus of Nazareth, which was to the Jews a stumbling-block, for, Can any good thing come out of Nazareth?

In this is said to be fulfilled what was spoken by the prophets, He shall be called a Nazarene. Which may be looked upon, (1.) As a man of honour and dignity, though primarily it signifies no more than a man of Nazareth; there is an allusion or mystery in speaking it, speaking Christ to be, [1.] The Man, the Branch, spoken of, Isa. xi. 1. The word there is Netzar, which signifies either a branch, or the city of Nazareth; in being denominated from that city, he is declared to be that Branch. [2.] It speaks him to be the great Nazarite; of whom the legal Nazarites were a type and figure (especially Samson, Judg. xiii. 5), and Joseph, who is called a Nazarite among his brethren (Gen. xlix. 26), and to whom that which was prescribed concerning the Nazarites, has reference, Num. vi. 2, &c. Not that Christ was, strictly, a Nazarite, for he drank wine, and touched dead bodies; but he was eminently so, both as he was singularly holy, and as he was by a solemn designation and dedication set apart to the honour of God in the work of our redemption, as Samson was to save Israel. And it is a name we have all reason to rejoice in, and to know him by. Or, (2.) As a name of reproach and contempt. To be called a Nazarene, was to be called a despicable man, a man from whom no good was to be expected, and to whom no respect was to be paid. The devil first fastened this name upon Christ, to render him mean, and prejudice people against him, and it stuck as a nickname to him and his followers. Now this was not particularly foretold by any one prophet, but, in general, it was spoken by the prophets, that he should be despised and rejected of men (Isa. liii. 2, 3), a Worm, and no man (Ps. xxii. 6, 7), that he should be an Alien to his brethren Ps. lxix. 7, 8. Let no name of reproach for religion's sake seem hard to us, when our Master was himself called a Nazarene.
Albert Barnes: Notes on the Bible - 1834
2:19: Herod was dead - See the notes at Mat 2:15. Herod left three sons, and the kingdom was at his death divided between them. To Archelaus was given Judea, Idumea, and Samaria; to Philip, Batanea and Trachonitis; to Antipas, Galilee and Perea.
Each of these was also called Herod, and these are the individuals who are so frequently referred to in the New Testament during the ministry. of the Saviour and the labors of the apostles. The above table will show at a glance the chief connections of this family, as far as they are mentioned in the sacred history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Herod: Psa 76:10; Isa 51:12; Dan 8:25, Dan 11:45
an: Mat 2:13, Mat 1:20; Psa 139:7; Jer 30:10; Eze 11:16
Geneva 1599
2:19 (3) But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
(3) Christ is brought up in Nazareth, after the death of the tyrant by God's providence: that by the very name of the place it might plainly appear to the world that he is the Lord's true Nazarite.
John Gill
2:19 But when Herod was dead,.... Who died, as before observed, a few months after this tragedy was acted; and, according to the (w) Jewish writers, on the seventh day of the month Cisleu, and which answers to the twenty fifth of our November: and was afterwards observed as a day of rejoicing by the Jews. The account which Josephus (x), and from him Eusebius (y), gives of his miserable death, is as follows; a burning fever seized him, with an intolerable itching all over his body, and continual pains of the colic; his feet swelled with a dropsy; he had an inflammation in the lower part of his belly: a putrefaction in his privy parts, which bred worms; a frequency and difficulty of breathing, and convulsions in all his members; he had a voracious appetite, a stinking breath, and his intestines abounded with ulcers; when he found that all means made use of were ineffectual, and that he must die, he attempted to lay violent hands upon himself, but was prevented, and soon after expired in a very miserable manner. Now some time after his death,
behold an angel of the Lord appeareth in a dream to Joseph in Egypt. It may be the same angel who appeared in the same manner, and ordered him to go into Egypt, with the young child and his mother; and who now brings him news of the death of Herod, and bids him return to the land of Israel; which shows the watchful providence of God, and the useful ministry of angels, concerned in the preservation of the infant Jesus.
(w) Megillah Taanith apud Van Till. de anno, &c. Christ. Nat. p. 122. (x) De Bello Judaic. l. 1. c. 33. sect. 5. 7. & Antiq. l. 17. c. 9. (y) Eccl. Hist. l. 1. c. 8. p. 25, 26.
Robert Jamieson, A. R. Fausset and David Brown
2:19 But when Herod was dead--Miserable Herod! Thou thoughtest thyself safe from a dreaded Rival; but it was He only that was safe from thee; and thou hast not long enjoyed even this fancied security. See on Mt 2:15.
behold, an angel of the Lord appeareth in a dream to Joseph in Egypt--Our translators, somewhat capriciously, render the same expression "the angel of the Lord," Mt 1:20; Mt 2:13; and "an angel of the Lord," as here. As the same angel appears to have been employed on all these high occasions--and most likely he to whom in Luke is given the name of "Gabriel," Lk 1:19, Lk 1:26 --perhaps it should in every instance except the first, be rendered "the angel."
2:20 2:20: եւ ասէր. Արի՛ ա՛ռ զմանուկդ եւ զմա՛յր իւր, եւ գնա՛ յերկիրն Իսրայէլի. զի մեռա՛ն որ խնդրէին զանձն մանկանդ։
20 «Վե՛ր կաց, վերցրո՛ւ այդ մանկանն ու իր մօրը եւ վերադարձի՛ր Իսրայէլի երկիրը, որովհետեւ մեռան նրանք, որ այդ մանկան մահն էին ուզում»
20 «Ելի՛ր, ա՛ռ մանուկը ու անոր մայրը եւ գնա՛ Իսրայէլի երկիրը, քանզի մեռան անոնք որ մանուկին կեանքը կը փնտռէին»։
եւ ասէր. Արի, առ զմանուկդ եւ զմայր իւր, եւ գնա յերկիրն Իսրայելի, զի մեռան որ խնդրէին զանձն մանկանդ:

2:20: եւ ասէր. Արի՛ ա՛ռ զմանուկդ եւ զմա՛յր իւր, եւ գնա՛ յերկիրն Իսրայէլի. զի մեռա՛ն որ խնդրէին զանձն մանկանդ։
20 «Վե՛ր կաց, վերցրո՛ւ այդ մանկանն ու իր մօրը եւ վերադարձի՛ր Իսրայէլի երկիրը, որովհետեւ մեռան նրանք, որ այդ մանկան մահն էին ուզում»
20 «Ելի՛ր, ա՛ռ մանուկը ու անոր մայրը եւ գնա՛ Իսրայէլի երկիրը, քանզի մեռան անոնք որ մանուկին կեանքը կը փնտռէին»։
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2:20 20: и говорит: встань, возьми Младенца и Матерь Его и иди в землю Израилеву, ибо умерли искавшие души Младенца.
2:20  λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
2:20. λέγων (forthing,"Ἐγερθεὶς (Having-been-roused) παράλαβε (thou-should-have-had-taken-beside) τὸ (to-the-one) παιδίον (to-a-childlet) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) αὐτοῦ (of-it) καὶ (and) πορεύου ( thou-should-traverse-of ) εἰς (into) γῆν (to-a-soil) Ἰσραήλ, (of-an-Israel) τεθνήκασιν (they-had-come-to-die) γὰρ (therefore) οἱ (the-ones) ζητοῦντες ( seeking-unto ) τὴν (to-the-one) ψυχὴν (to-a-breathing) τοῦ (of-the-one) παιδίου. (of-a-childlet)
2:20. dicens surge et accipe puerum et matrem eius et vade in terram Israhel defuncti sunt enim qui quaerebant animam pueriSaying: Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child.
20. saying, Arise and take the young child and his mother, and go into the land of Israel: for they are dead that sought the young child’s life.
Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child' s life

20: и говорит: встань, возьми Младенца и Матерь Его и иди в землю Израилеву, ибо умерли искавшие души Младенца.
2:20  λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
2:20. dicens surge et accipe puerum et matrem eius et vade in terram Israhel defuncti sunt enim qui quaerebant animam pueri
Saying: Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 Умер Ирод, но говорится во множ. в общем смысле, и об Ироде, и об его единомышленниках и подчиненных, исполнявших его желания и намерения.
Adam Clarke: Commentary on the Bible - 1831
2:20: They are dead - Both Herod and Antipater his son; though some think the plural is here used for the singular, and that the death of Herod alone is here intended. But as Herod's son Antipater was at this time heir apparent to the throne, and he had cleared his way to it by procuring the death of both his elder brothers, he is probably alluded to here, as doubtless he entered into his father's designs. They are dead - Antipater was put to death by his father's command, five days before this execrable tyrant went to his own place. See Josephus, Antiq. xvi. 11; xvii. 9.
Albert Barnes: Notes on the Bible - 1834
2:20: They are dead who sought ... - This either refers to Herod alone, as is not uncommon, using the plural number for the singular; or it may refer to Herod and his son Antipater. He was of the same cruel disposition as his father, and was put to death by his father about five days before his own death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: arise: Mat 2:13; Pro 3:5, Pro 3:6
for: Exo 4:19; Kg1 11:21, Kg1 11:40, Kg1 12:1-3
John Gill
2:20 Saying, arise, and take the young child and his mother,.... Joseph strictly observed and obeyed the divine command of the angel, who had ordered him to continue in Egypt, till he brought him word what he should do, and where he should go: here he was with Mary and Jesus, when the angel bid him arise, and take them with him,
and go into the land of Israel. He does not bid him go to Bethlehem or Nazareth, or any particular place, but the land of Israel, where he might go even into any part of it, without fear; and gives this reason for it,
for they are dead which sought the young child's life; meaning either Herod only, the plural number being put for the singular; or including Antipater his son with him, who might be equally concerned in seeking the life of Christ; since he was next heir, and whom Herod (z) ordered to be slain about five days before his death; or else designing with him many of the executioners of the infants at Bethlehem, and thereabout; who might have been, as well as he, miserable instances of divine vengeance, for their concern in that barbarous tragedy.
(z) Joseph. de Bello Judaico, l. 1. c. 33. sect. 8, 9.
Robert Jamieson, A. R. Fausset and David Brown
2:20 Saying, Arise, and take the young child and his mother, and go into the land of Israel--not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he only went thither when he found it unsafe to settle in Judea but to "the land of Israel," in its most general sense; meaning the Holy Land at large--the particular province being not as yet indicated. So Joseph and the Virgin had, like Abraham, to "go out, not knowing whither they went," till they should receive further direction.
for they are dead which sought the young child's life--a common expression in most languages where only one is meant, who here is Herod. But the words are taken from the strikingly analogous case in Ex 4:19, which probably suggested the plural here; and where the command is given to Moses to return to Egypt for the same reason that the greater than Moses was now ordered to be brought back from it--the death of him who sought his life. Herod died in the seventieth year of his age, and thirty-seventh of his reign.
2:21 2:21: Եւ նա յարուցեալ առ զմանուկն եւ զմայր նորա, եւ ե՛կն յերկիրն Իսրայէլի[39]։ [39] Ոմանք. Եւ զմայր իւր, եւ ե՛՛։
21 Եւ Յովսէփը վեր կացաւ, առաւ մանկանն ու մօրը եւ եկաւ Իսրայէլի երկիրը
21 Ան ալ ելաւ, մանուկը ու անոր մայրը առաւ եւ դարձաւ Իսրայէլի երկիրը։
Եւ նա յարուցեալ առ զմանուկն եւ զմայր նորա, եւ եկն յերկիրն Իսրայելի:

2:21: Եւ նա յարուցեալ առ զմանուկն եւ զմայր նորա, եւ ե՛կն յերկիրն Իսրայէլի[39]։
[39] Ոմանք. Եւ զմայր իւր, եւ ե՛՛։
21 Եւ Յովսէփը վեր կացաւ, առաւ մանկանն ու մօրը եւ եկաւ Իսրայէլի երկիրը
21 Ան ալ ելաւ, մանուկը ու անոր մայրը առաւ եւ դարձաւ Իսրայէլի երկիրը։
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2:21 21: Он встал, взял Младенца и Матерь Его и пришел в землю Израилеву.
2:21  ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν ἰσραήλ.
2:21. ὁ (The-one) δὲ (moreover) ἐγερθεὶς (having-been-roused) παρέλαβε (it-had-taken-beside) τὸ (to-the-one) παιδίον (to-a-childlet) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) αὐτοῦ (of-it) καὶ (and) εἰσῆλθεν (it-had-came-into) εἰς (into) γῆν (to-a-soil) Ἰσραήλ. (of-an-Israel)
2:21. qui surgens accepit puerum et matrem eius et venit in terram IsrahelWho arose, and took the child and his mother, and came into the land of Israel.
21. And he arose and took the young child and his mother, and came into the land of Israel.
And he arose, and took the young child and his mother, and came into the land of Israel

21: Он встал, взял Младенца и Матерь Его и пришел в землю Израилеву.
2:21  ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν ἰσραήλ.
2:21. qui surgens accepit puerum et matrem eius et venit in terram Israhel
Who arose, and took the child and his mother, and came into the land of Israel.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Gen 6:22; Heb 11:8
John Gill
2:21 And he arose and took the young child and his mother,.... He exactly conformed in every circumstance to the orders given him, with respect to the persons he took, the place he went to, and the expeditiousness of doing it; and is an example of ready and cheerful obedience to the commands of God, worthy of imitation. We may learn from hence, as well as from some other instances already met with, a reason among others, why, though Mary was a virgin, and even if she was to continue so, yet she must be espoused to Joseph as her husband; that she might have one to take care of her and her young child, and be a means, under God, of preserving, protecting, and providing for them.
Robert Jamieson, A. R. Fausset and David Brown
2:21 And he arose, and took the young child and his mother, and came into the land of Israel--intending, as is plain from what follows, to return to Bethlehem of Judea, there, no doubt, to rear the Infant King, as at His own royal city, until the time should come when they would expect Him to occupy Jerusalem, "the city of the Great King."
2:22 2:22: Եւ իբրեւ լուաւ եթէ Արքեղաոս թագաւորեաց Հրէաստանի փոխանակ Հերովդի հօրն իւրոյ, երկեա՛ւ երթալ անդր. եւ հրամա՛ն առեալ ՚ի տեսլեան, գնաց ՚ի կողմանս Գալիլեացւոց[40]։ [40] Ոմանք. Թէ Արքեղայոս... հօր իւրոյ... ՚ի տեսլեանն, գնացին ՚ի կողմանս։
22 Իսկ երբ լսեց, թէ Արքեղայոսը թագաւորել է Հրէաստանի վրայ իր հօր՝ Հերովդէսի փոխարէն, վախեցաւ այնտեղ գնալ. եւ երազի մէջ հրաման առնելով՝ գնաց Գալիլիայի կողմերը
22 Իսկ երբ լսեց թէ Արքեղայոս թագաւորեց Հրէաստանի վրայ՝ իր հօրը Հերովդէսին տեղ, վախցաւ հոն երթալու ու երազի մէջ պատգամ առնելով՝ Գալիլիայի կողմերը գնաց.
Եւ իբրեւ լուաւ եթէ Արքեղայոս թագաւորեաց Հրէաստանի փոխանակ Հերովդի հօրն իւրոյ, երկեաւ երթալ անդր. եւ հրաման առեալ ի տեսլեան` գնաց ի կողմանս Գալիլեացւոց:

2:22: Եւ իբրեւ լուաւ եթէ Արքեղաոս թագաւորեաց Հրէաստանի փոխանակ Հերովդի հօրն իւրոյ, երկեա՛ւ երթալ անդր. եւ հրամա՛ն առեալ ՚ի տեսլեան, գնաց ՚ի կողմանս Գալիլեացւոց[40]։
[40] Ոմանք. Թէ Արքեղայոս... հօր իւրոյ... ՚ի տեսլեանն, գնացին ՚ի կողմանս։
22 Իսկ երբ լսեց, թէ Արքեղայոսը թագաւորել է Հրէաստանի վրայ իր հօր՝ Հերովդէսի փոխարէն, վախեցաւ այնտեղ գնալ. եւ երազի մէջ հրաման առնելով՝ գնաց Գալիլիայի կողմերը
22 Իսկ երբ լսեց թէ Արքեղայոս թագաւորեց Հրէաստանի վրայ՝ իր հօրը Հերովդէսին տեղ, վախցաւ հոն երթալու ու երազի մէջ պատգամ առնելով՝ Գալիլիայի կողմերը գնաց.
zohrab-1805▾ eastern-1994▾ western am▾
2:22 22: Услышав же, что Архелай царствует в Иудее вместо Ирода, отца своего, убоялся туда идти; но, получив во сне откровение, пошел в пределы Галилейские
2:22  ἀκούσας δὲ ὅτι ἀρχέλαος βασιλεύει τῆς ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ᾽ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς γαλιλαίας,
2:22. ἀκούσας (Having-heard) δὲ (moreover) ὅτι (to-which-a-one) Ἀρχέλαος (an-Archelaos) βασιλεύει (it-ruleth-of) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) ἀντὶ (ever-a-one) τοῦ (of-the-one) πατρὸς (of-a-father) αὐτοῦ (of-it) Ἡρῴδου (of-a-Herodes) ἐφοβήθη (it-was-feareed-unto) ἐκεῖ (thither) ἀπελθεῖν: (to-have-had-came-off) χρηματισθεὶς (having-been-afforded-to) δὲ (moreover) κατ' (down) ὄναρ (to-a-dream) ἀνεχώρησεν (it-spaced-up-unto) εἰς (into) τὰ (to-the-ones) μέρη (to-portions) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"
2:22. audiens autem quod Archelaus regnaret in Iudaea pro Herode patre suo timuit illo ire et admonitus in somnis secessit in partes GalilaeaeBut hearing that Archclaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee.
22. But when he heard that Archelaus was reigning over Judaea in the room of his father Herod, he was afraid to go thither; and being warned in a dream, he withdrew into the parts of Galilee,
But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee

22: Услышав же, что Архелай царствует в Иудее вместо Ирода, отца своего, убоялся туда идти; но, получив во сне откровение, пошел в пределы Галилейские
2:22  ἀκούσας δὲ ὅτι ἀρχέλαος βασιλεύει τῆς ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ᾽ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς γαλιλαίας,
2:22. audiens autem quod Archelaus regnaret in Iudaea pro Herode patre suo timuit illo ire et admonitus in somnis secessit in partes Galilaeae
But hearing that Archclaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Думают, что Иосиф, услышав о смерти Ирода, первоначально намерен был идти в Вифлеем и поселиться там. Но этому помешало вступление на престол Архелая. Ирод в своем последнем завещании разделил свое царство между сыновьями Архелаем, Иродом Антипой и Иродом Филиппом. Первый получил во владение Иудею, Самарию и Идумею, второй Галилею и Перею и последний заиорданские земли. Архелай отличался такою же жестокостью, как и его отец, но не обладал его умом. Пребывание в его владениях было бы опасно. Ирод Антипа отличался больше похотливостью, чем жестокостью. Тирания Архелая в короткое время сделалась столь нетерпимою, что он был низложен Августом и заточен в Галлию, нынешнюю Францию, где и умер. Под Галилеей разумеется страна между западным берегом Галилейского озера и восточным Средиземного моря. Это было местожительство колен Иссахарова, Завулонова, Ассирова и Неффалимова. Население в ней было смешанное, состояло из иудеев и язычников. Жившие в ней иудеи говорили на собственном, несколько не похожем на тогдашний еврейский, языке. Иосиф Флавий говорит о разделении Галилеи на верхнюю и нижнюю (Война, III:3, 1). Он описывает эту страну как плодородную, обработанную и весьма населенную. По его словам, в ней было 204 города и местечка (Жизнь, 45). Население в ней отличалось смелостью и было воинственно.
Համապատում
22-23. (ՂՈՒԿ. Բ 39-40) Հերովդեսից հետո Հրեաստանը բաժանվեց չորս մասի՝ Հրեաստան, Գալիլիա, Իտուրիա և Աբյուլինիա: Առաջին երեքին իշխեցին Հերովդեսի զավակներից Արքեղայոսը, Անտիպասը և Փիլիպպոսը, որոնք նաև Հերովդես անունն էին իրենց անվանը կցել: Նազարեթը, ուր գնալու էր Հովսեփը, Գալիլիայում էր, Հերովդես Անտիպասի իշխանության տակ, և մինչ Հովսեփը խուսափում էր Արքեղայոսի իշխանությունից, Անտիպասի իշխանության վրա ավելի վստահություն էր ցուցաբերում, քանի որ, չնայած նա շվայտության և պղծության հետևող մարդ էր, բայց չար բռնապետի անուն չուներ: Նազարեթում Հովսեփն արդեն տուն ու տեղ ուներ, և չնայած Բեթղեհեմ էր տեղափոխվել, Նազարեթում ունեցածը ձեռքից բաց չէր թողել և հեշտությամբ վերադարձավ ու տեղավորվեց իր տանը՝ տարուց պակաս ժամանակ այնտեղից հեռանալուց, Բեթղեհեմում և Եգիպտոսում պանդխտելուց և բավական դժվարություններով լեցուն ժամանակ անցկացնելուց հետո, բայց նաև վայելելով այդ ընթացքում Հիսուսի ծննդյան և սքանչելի հայտնությունների և երկնային մխիթարությունների ուրախությունները:

Նազարեթում նորից մնայուն բնակություն հաստատելու մասին Ղուկասն էլ է գրում՝ հիշելով այդ մասին քառասնօրյա տաճար ընծայվելուց անմիջապես հետո: Սակայն, քանի որ Եգիպտոսի միջադեպը չի հիշում, բնական է, որ ընծայումը և Նազարեթ գնալն իրար ետևից պատմեր: Հիսուսի մանկությունը, առաջին տարուց մինչև 12 տարին լրանալը անցավ Նազարեթում, տղաների սովորական պայմանների նման:

Ղուկասը գրում է, որ Հիսուս մանուկը մեծանում էր և իմաստությամբ փայլում՝ Աստծու շնորհների հայտնի նշանները ցույց տալով, այսինքն՝ ուրիշ տղաներից տարբեր առավելություններ էր ցույց տալիս, և բոլորի աչքին կանխահաս իմաստության և զարգացման նշաններ էր ի հայտ բերում: Թե Հիսուս դաստիարակության և ուսման հետևեց՝ հայտնի բան գրված չկա, բայց դա որպես ստույգ բան պետք է ընդունել: Եվ իրոք, Հիսուսի համար մի տեղ գրված է, թե զարմանային հրեայքն և ասէին, զիարդ զ Գիրս գիտէ սա, զի ուսեալ բնաւ չիք (Հովհ. Է 15): Բայց այդ չի ասում, թե կարդալ-գրել չի սովորել, քանի որ ոչ ոք չէր զարմանում, երբ ժողովարանում մարգարեական գրքերն էր կարդում, այլ զարմանում էին միայն, թե ինչպես Հիսուս դպիրների և օրինականների պես գիտնական դասակարգից չլինելով, խորունկ և կատարելապես տեղյակ էր Ս. Գրքին: Մյուս կողմից, երբ տեսնում ենք, որ Հիսուսի կյանքը ծնունդից սկսած մարդկային բնության օրենքների համեմատ ընթացավ, կարիք չկա ասելու, թե մարդկային հանգամանքներն էլ առանց մարդկային դաստիարակության ստացավ, և ամեն ինչ միայն աստվածային կարողությամբ ունեցավ: Այլ է, երբ խոսքը վերաբերում է այնպիսի բաների, որոնք վեր են մարդկային կարողությունից և միայն աստվածային կարողությանն են վերաբերում և փրկագործական տնօրինություններին են պատկանում:
Adam Clarke: Commentary on the Bible - 1831
2:22: When he heard that Archelaus did reign - Herod, having put Antipater his eldest son to death, altered his will, and thus disposed of his dominions: he gave the tetrarchy of Galilee and Petrea to his son Antipas; the tetrarchy of Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son Philip; and left the kingdom of Judea to his eldest remaining son, Archelaus. This son partook of the cruel and blood-thirsty disposition of his father: at one of the passovers, he caused three thousand of the people to be put to death in the temple and city. For his tyranny and cruelty, Augustus deprived him of the government, and banished him. His character considered, Joseph, with great propriety, forbore to settle under his jurisdiction.
He turned aside into the parts of Galilee - Here Antipas governed, who is allowed to have been of a comparatively mild disposition: and, being intent on building two cities, Julias and Tiberias, he endeavored, by a mild carriage and promises of considerable immunities, to entice people from other provinces to come and settle in them. He was besides in a state of enmity with his brother Archelaus: this was a most favorable circumstance to the holy family; and though God did not permit them to go to any of the new cities, yet they dwelt in peace, safety, and comfort at Nazareth.
Albert Barnes: Notes on the Bible - 1834
2:22: He heard that Archelaus did reign - Archelaus possessed a cruel and tyrannical disposition similar to his father. At one of the Passovers he caused 3, 000 of the people to be put to death in the temple and city. For his crimes, after he had reigned 9 years, he was banished by Augustus, the Roman emperor, to Gaul, where he died. Knowing his character, and fearing that he would not be safe, Joseph hesitated about going there, and was directed by God to go to Galilee, a place of safety.
The parts of Galilee - The country of Galilee. At this time the land of Palestine was divided into three parts: Galilee, on the north; Samaria, in the middle; and Judea, on the south. Galilee was under the government of Herod Antipas, who was comparatively a mild prince, and in his dominions Joseph might find safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: he was: Gen 19:17-21; Sa1 16:2; Act 9:13, Act 9:14
being: Mat 2:12, Mat 1:20; Psa 48:14, Psa 73:24, Psa 107:6, Psa 107:7, Psa 121:8; Isa 30:21, Isa 48:17, Isa 48:18
into: Mat 3:13; Luk 2:39; Joh 7:41, Joh 7:42, Joh 7:52
John Gill
2:22 But when he heard that Archelaus,.... This Archelaus was a son of Herod the great by Malthace Samaritan, and was appointed by him for his successor a little before his death, and was upon it declared king by the populace, the soldiers, and those that were in power; all which is affirmed by Josephus (a), and confirms the account given by the Evangelist; with whose account agrees what the Jewish chronologer says (b), that
"Archelaus, the second king of the family of Herod, reigned after his father's death: and a little after he says, Caesar Augustus caused Archelaus to reign "in the room of Herod his father"'';
which is the very phrase used by Matthew. Now this man was like his father, a very cruel wicked man; and, as the above chronologer says (c), he ordered his troops, and slew at the feast of the passover, in the temple of the Lord, "nine thousand persons": though perhaps Josephus's account is truest, who says (d), that he sent in his whole army upon the people, who had raised a sedition, and slew, whilst they were sacrificing, about "three thousand"; and this happened at the beginning of his reign, and indeed before he had scarce mounted the throne. And now the news of this might have reached the ears of Joseph, and be the reason why he
was afraid to go thither, into Judea, where Archelaus reigned.
Notwithstanding being warned of God in a dream, who never failed to advise him when in difficulty and distress, he did not go back again to Egypt, but
turned aside into the parts of Galilee; where Herod Antipas, another of Herod's sons, was tetrarch or governor; who was a milder person, and not so cruel and tyrannical as Archelaus: besides, Galilee was an obscure place, where, Joseph might reasonably think, he should live with Mary and Jesus unobserved, and free from danger.
(a) Ib. c. 28. sect. 7. &c. 33. sect. 1. & l. 2. c. 1. sect. 1. (b) Ganz. Tzemach David, par. 1. fol 25. 1. (c) Ib. (d) De Bello Jud. l. 2. c. 1. sect. 5.
John Wesley
2:22 He was afraid to go thither - into Judea; and so turned aside into the region of Galilee - a part of the land of Israel not under the jurisdiction of Archelaus.
Robert Jamieson, A. R. Fausset and David Brown
2:22 But when he heard that Archelaus did reign in Judea in the room of his father Herod--Archelaus succeeded to Judea, Samaria, and Idumea; but Augustus refused him the title of king till it should be seen how he conducted himself; giving him only the title of ethnarch [JOSEPHUS, Antiquities, 17.11,4]. Above this, however, he never rose. The people, indeed, recognized him as his father's successor; and so it is here said that he "reigned in the room of his father Herod." But, after ten years' defiance of the Jewish law and cruel tyranny, the people lodged heavy complaints against him, and the emperor banished him to Vienne in Gaul, reducing Judea again to a Roman province. Then the "scepter" clean "departed from Judah."
he was afraid to go thither--and no wonder, for the reason just mentioned.
notwithstanding--or more simply, "but."
being warned of God in a dream, he turned aside--withdrew.
into the parts of Galilee--or the Galilean parts. The whole country west of the Jordan was at this time, as is well known, divided into three provinces--GALILEE being the northern, JUDEA the southern, and SAMARIA the central province. The province of Galilee was under the jurisdiction of Herod Antipas, the brother of Archelaus, his father having left him that and Perea, on the east side of the Jordan, as his share of the kingdom, with the title of tetrarch, which Augustus confirmed. Though crafty and licentious, according to JOSEPHUS--precisely what the Gospel history shows him to be (see on Mark 6:14-30; Lk 13:31-35) --he was of a less cruel disposition than Archelaus; and Nazareth being a good way off from the seat of government, and considerably secluded, it was safer to settle there.
2:23 2:23: Եւ եկեալ բնակեցաւ ՚ի քաղաքին՝ որ կոչէր Նազարեթ. զի լցցի՛ բան մարգարէին, թէ Նազովրեցի կոչեսցի[41]։[41] Բազումք. Բան մարգարէիցն, թէ Նազովրացի։
23 եւ եկաւ բնակուեց Նազարէթ կոչուող քաղաքում, որպէսզի կատարուի մարգարէների խօսքը, թէ՝ Նազովրեցի պիտի կոչուի:
23 Եւ Նազարէթ ըսուած քաղաքը բնակեցաւ, որպէս զի մարգարէներուն խօսքը կատարուի՝ թէ ‘Նազովրեցի պիտի կոչուի’։
Եւ եկեալ բնակեցաւ ի քաղաքին որ կոչէր Նազարէթ, զի լցցի բան մարգարէիցն թէ Նազովրեցի կոչեսցի:

2:23: Եւ եկեալ բնակեցաւ ՚ի քաղաքին՝ որ կոչէր Նազարեթ. զի լցցի՛ բան մարգարէին, թէ Նազովրեցի կոչեսցի[41]։
[41] Բազումք. Բան մարգարէիցն, թէ Նազովրացի։
23 եւ եկաւ բնակուեց Նազարէթ կոչուող քաղաքում, որպէսզի կատարուի մարգարէների խօսքը, թէ՝ Նազովրեցի պիտի կոչուի:
23 Եւ Նազարէթ ըսուած քաղաքը բնակեցաւ, որպէս զի մարգարէներուն խօսքը կատարուի՝ թէ ‘Նազովրեցի պիտի կոչուի’։
zohrab-1805▾ eastern-1994▾ western am▾
2:23 23: и, придя, поселился в городе, называемом Назарет, да сбудется реченное через пророков, что Он Назореем наречется.
2:23  καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι ναζωραῖος κληθήσεται.
2:23. καὶ (and) ἐλθὼν (having-had-came) κατῴκησεν (it-housed-down-unto) εἰς (into) πόλιν (to-a-city) λεγομένην (to-being-forthed) Ναζαρέτ, (to-a-Nazaret,"ὅπως (unto-which-whither) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) τῶν (of-the-ones) προφητῶν (of-declarers-before) ὅτι (to-which-a-one,"Ναζωραῖος (Nazora-belonged) κληθήσεται. (it-shall-be-called-unto)
2:23. et veniens habitavit in civitate quae vocatur Nazareth ut adimpleretur quod dictum est per prophetas quoniam Nazareus vocabiturAnd coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the prophets: That he shall be called a Nazarene.
23. and came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, that he should be called a Nazarene.
And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene

23: и, придя, поселился в городе, называемом Назарет, да сбудется реченное через пророков, что Он Назореем наречется.
2:23  καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι ναζωραῖος κληθήσεται.
2:23. et veniens habitavit in civitate quae vocatur Nazareth ut adimpleretur quod dictum est per prophetas quoniam Nazareus vocabitur
And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the prophets: That he shall be called a Nazarene.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 Назарет: маленький городок на три дня пути от Иерусалима. Если провести на карте прямую линию от нижнего конца Галилейского озера на запад к Средиземному морю, то почти посредине этой линии находится Назарет. Назарет расположен на склоне горы. Белые дома с плоскими крышами выстроены по горе в виде террас. Горы окружают город со всех сторон. Жители занимаются возделыванием земли, скотоводством, бритьем и стрижкой, продажей фруктов и плодов, зелени, починкой обуви, кузнечным, плотническим и другими ремеслами. Их дома строятся так же, как строились в отдаленные века, стены голы и снабжены завалинками с одной стороны; полы земляные; к окнам обнаруживается полнейшее равнодушие, свет обыкновенно входит через открытую дверь. — Да содеется реченное через пророков. Если бы евангелист сказал, что по причине поселения в Назарете Иисус назовется Назореем, то объяснение этого выражения не представляло бы почти никаких трудностей: тогда назорей (nazwraioV) означало бы просто назарянин, житель города Назарета. Так как Назарет был незначительным городам и находился в Галилее, столь же незначительной и презираемой, то поселение в Назарете было бы одной из сторон земного уничижения Христа. Так, по-видимому, и смотрит на дело евангелист, называя Христа назореем. Объяснения в смысле назир, назорей, по которым евангелист называет Христа назореем в ветхозаветном смысле, лицом, принявшим на себя обеты назорейства, следует считать несостоятельными, потому что еврейское назир (назорей) не имеет никакого отношения к слову Назарет и корневые буквы обоих этих слов на еврейском различны. Трудность при объяснении рассматриваемого места заключается в прибавке, сделанной евангелистом: «да сбудется реченное через пророков», — в том, что Матфей приписывает слова: «назореем наречется» пророкам. Каким? На этот вопрос пока еще не удалось ответить, потому что слов, приписанных евангелистом пророкам, нет ни у одного из них. Блаж. Иероним говорит: «если бы евангелист указал определенный пример из писания, то никогда не сказал бы «реченное через пророков», а просто «реченное через пророка». Сходное с названием Назарет (нацар) еврейское нецер (отрасль) встречается у Исаии (XI:1; XIV:19; LX:21); и Даниила XI:7 — у последнего в значении отродье (русск. перев. отрасль) и не имеет мессианского значения. Исаии XIV:19 не имеет мессианского значения, а в IX:21 — мессианское значение сомнительно. Таким образом, мессианским в собственном смысле, где употреблено слово нецер, является только одно из указанных мест, Исаии XI:1. Между тем евангелист говорит не о пророке, а о пророках. Экзегеты пытались, поэтому, сблизить слово нецер с другим еврейским словом цема, которое означает также отрасль и употребляется у Исаии и у других пророков (Ис IV:2; Иер XXIII:5; XXXIII:15; Зах III:8; VI:12). Если, таким образом, у одних пророков будущий Избавитель назывался цема, что значит отрасль, а у Исаии — нецер, также в значении отрасль, то евангелист, сближая слово нецер с названием Назарет, имел полное право называть Христа Назореем, т. е. Отраслью, и указывать, что Он назван был так на основании не одного ветхозаветного пророчества, а нескольких, т. е. написать «реченное через пророков».
Համապատում
23. Հիսուսի 13 տարեկանում տաճարում պատահած դեպքերից մինչև 30 տարեկանը՝ մկրտվելը և քարոզության սկսվելը, Ավետարանները ոչինչ չեն պատմում, չնայած որ 18 տարվա տևողությունը որևէ մեկի կյանքի համար բավական նշանակալի ժամանակ է, սակայն Հիսուսի կյանքի համար այն անցնում է աննշան:
Այդ փաստին ուրիշ մեկնություն չկա, բացի այն ընդհանուր սկզբունքից, որ ընդունված է բոլոր ազգերի մեջ և նույնիսկ մեր ժամանակներում էլ, թե գործը սկսելու համար 30 տարեկան է պետք լինել: Այդ սկզբունքը հրեաներն էլ ունեին, և Հիսուսը, իր մարդկային խորհրդի բոլոր պահանջները հանձն առնելով, այդ պայմանն էլ հարգեց և մինչև երեսուն տարին չլրացած իր գործունեությունը չսկսեց:

Այդ ժամանակը Հիսուս անցկացրեց Նազարեթում միշտ մնալով, որի պատճառով Նազովրեցի, այսինքն՝ Նազարեթի անունն էլ իրեն տրվեց իր կյանքում՝ իբրև մականուն: Անգամ խաչի վրա, որպես հատուկ անուն, գրվեց՝ Յիսուս Նազովրեցի: Մատթեոսը, այդ հատուկ անվան համար էլ հիշում է մարգարեական մի պատգամ՝ Նազովրեցի կոչեսցի խոսքերով: Բայց այդ հատվածում, այդպիսի բառերով մարգարեություն չենք գտնում, և որովհետև հունարենն ու լատիներենը ունեն՝ Լցցի բան մարգարէից և ոչ՝ Լցցի բան մարգարէին, ինչպես ասորերեն ու մեր թարգմանության մեջ, մեկնիչներից շատերն ասում են, թե ավետարանիչն ակնարկում է ընդհանուր կերպով բոլոր մարգարեների խոսքերը: Ոմանք էլ ասում են, թե ավետարանիչը դարձվածքով ակնարկում է Եսայի մարգարեի խոսքերը. Բխեսցէ գաւազան յարմատոյն Յեսսեայ (Ես. ԺԱ 1), ուր եբրայական բնագիրն ունի Բխեսցէ ծաղիկ, իսկ Նազովրեցի անւնը լծորդ են համարում եբրայական նէզէր=ծաղիկ բառին: Մյուս կողմից, հրեաների մեջ ուխտ արած նվիրյալները, հին օրենքի ճգնավորները կոչվում էին նաև նազովրեցի, և այդ անունը, ոմանք եբրայերեն նազար=բաժանել բայից վերցված են գտնում, իսկ ոմանք էլ՝ Նազարեթ քաղաքի անունից: Հիսուսի վրա երկուսն էլ ճշմարտվեցին, թե՛ Նազովրեցի եղավ որպես ուխտավոր, և թե՛ Նազարեթցի՝ բնակության վայրով: Մյուս կողմից, նազովրեցիները անարգված և նախատված մարդիկ էին համարվում ժողովրդի մեջ: Հիսուսի համար էլ ասված էր մարգարեության մեջ. Այլ ես որդն եմ և ոչ եմ մարդ, նախատինք մարդկան և արհամարհանք ժողովրդոց (Սաղմ. ԻԱ 7), և Տեսիլ նորա անարգ նուազեալ քան զամենայն որդւոց մարդկան (Ես. ԾԳ 3):
Հիսուսի անձնական կայնքին դառնալով, արդեն հիշեցինք, թե նա բարձրագույն դպրոցներում ուսում չի ստացել, թեպետ սովորական ուսումից անմասն չմնաց, և իր տարիները անցկացրեց ընտանեկան հարկի տակ, ամբողջովին առանձնացված կյանքով: Ղուկասը Հիսուսի ապրած 18 տարիները ամփոփում է հետևյալ խոսքերով. «Եւ էր նոցա հնազանդ ... և զարգանայր իմաստութեամբ և հասակաւ և շնորհօք յ Աստուծոյ եւ ի մարդկանէ»: Այս խոսքերը տարօրինակ փայլ և նշանավոր առավելություններ են ցույց տալիս Հիսուսի վրա, Նրա խորհրդավոր անձնավորություն լինելու իսկությունն են հայտնում, նույնիսկ անձնական անշուք կյանքի գաղտնիության ներքո, որոնք, իհարկե, զարմացմամբ վկայում էին Նազարեթի բնակիչները, հյուսն Հովսեփի համեստ տնակի մեջ հիացմամբ դիտելով սքանչելահրաշ երիտասարդի գերազանց ձիրքերը:
Ավանդությունը պատմում է, որ Հիսուսն իր հայրագիր Հովսեփի հյուսնության արհեստի մեջ նրա աշակերտն ու օգնականն էր, գործակիցը՝ փոքրիկ ընտանիքի ապրուստը հայթայթելու: Հիսուսի համար հրեաները ասում էին. «Ո՞չ սա է մանուկ հիւսանն և որդին Մարեմայ» (Մարկ. Զ 3), ուր հունարենն ու լատիներենն ունեն՝ Ո՞չ է սա է հիւսնն, որդին Մարեմայ, որ ավելի բացահայտ է ցույց տալիս, թե Հիսուս ինքն էլ հյուսնությամբ էր զբաղվում իր անձնական կյանքում: Այնպես որ, մեր թարգմանության մեջ էլ մանուկ և որդին բառերի առանձին կրկնությունն էլ հաշվի առնելով, պետք է մանուկ հիւսանն բառերը հասկանալ ավելի հիւսին աշակերտ քան թե՝ հիւսին որդի: Այդ կետը պետք է ուրախությամբ ու պարծանքով ընդունվի արհեստավոր և գործավոր դասակարգի կողմից, տեսնելով, որ Հիսուս ինքն էլ իրենց պես արհեստավոր-գործավոր էր եղել:

Ուշադրության արժանի պարագա է նաև Հովսեփի մահը: Հիսուսի հրապարակային կյանքը սկսվելուց հետո, այլևս ոչ մի տեղ չի հիշվում Հովսեփը, մինչ Մարիամի հիշատակումն ավելի հաճախ է լինում, և այս էլ ընդունվել է իբրև ստույգ նշան, թե Հովսեփը մահացել էր արդեն Հիսուսի մկրտությունից առաջ, որտեղից էլ հետևում է, որ մի ժամանակամիջոց էլ Հիսուս ինքն էր պարտավորվել իր արհեստով և աշխատանքով հոգալ իր և մոր ապրուստը:
Adam Clarke: Commentary on the Bible - 1831
2:23: That it might be fulfilled which was spoken by the prophets - It is difficult to ascertain by what prophets this was spoken. The margin usually refers to Jdg 13:5, where the angel, foretelling the birth of Samson, says, No razor shall come upon his head; for the child shall be a Nazarite (נזיר nezir) unto God from the womb. The second passage usually referred to is Isa 11:1 : There shall come forth a rod from the stem of Jesse, and a Branch (נצר netser) shall grow out of his roots. That this refers to Christ, there is no doubt. Jeremiah, Jer 23:5, is supposed to speak in the same language - I will raise unto David a righteous Branch: but here the word is צמח tsemach, not נצר netser; and it is the same in the parallel place, Zac 3:8; Zac 6:12; therefore, these two prophets cannot be referred to; but the passages in Judges and Isaiah may have been in the eye of the evangelist, as well as the whole institution relative to the Nazarite (נזיר nezir) delivered at large, Num. 6:, where see the notes. As the Nazarite was the most pure and perfect institution under the law, it is possible that God intended to point out by it, not only the perfection of our Lord, but also the purity of his followers. And it is likely that, before St. Matthew wrote this Gospel, those afterwards called Christians bore the appellation of Nazarites, or Nazoreans, for so the Greek word, Ναζωραιος, should be written. Leaving the spiritual reference out of the question, the Nazarene or Nazorean here may mean simply an inhabitant or person of Nazareth; as Galilean does a person or inhabitant of Galilee. The evangelist evidently designed to state, that neither the sojourning at Nazareth, nor our Lord being called a Nazarene, were fortuitous events, but were wisely determined and provided for in the providence of God; and therefore foretold by inspired men, or fore-represented by significant institutions.
But how shall we account for the manner in which St. Matthew and others apply this, and various other circumstances, to the fulfillment of ancient traditions? This question has greatly agitated divines and critics for more than a century. Surenhusius, Hebrew professor at Amsterdam, and editor of a very splendid and useful edition of the Mishna, in six vols. fol. published an express treatise on this subject, in 1713, full of deep research and sound criticism. He remarks great difference in the mode of quoting used in the Sacred Writings: as, It hath been said - it is written - that it might be fulfilled which was spoken by the prophets - the Scripture says - see what is said - the Scripture foreseeing - he saith - is it not written? - the saying that is written, etc., etc. With great pains and industry, he has collected ten rules out of the Talmud and the rabbins, to explain and justify all the quotations made from the Old Testament in the New.
RULE I. Reading the words, not according to the regular vowel points, but to others substituted for them. He thinks this is done by Peter, Act 3:22, Act 3:23; by Stephen, Act 7:42, etc.; and by Paul, Co1 15:54; Co2 8:15.
RULE II. Changing the letters, as done by St. Paul, Rom 9:33; Co1 9:9, etc.; Heb 8:9., etc.; Heb 10:5.
RULE III. Changing both letters and vowel points, as he supposes is done by St. Paul, Act 13:40, Act 13:41; Co2 8:15.
RULE IV. Adding some letters, and retrenching others.
RULE V. Transposing words and letters.
RULE VI. Dividing one word into two.
RULE VII. Adding other words to make the sense more clear.
RULE VIII. Changing the original order of the words.
RULE IX. Changing the original order, and adding other words.
RULE X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul.
Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain what they quote, or accommodate the passage to the facts then in question. And who will venture to say that the Holy Spirit has not a right, in any subsequent period, to explain and illustrate his own meaning, by showing that it had a greater extension in the Divine mind than could have been then perceived by men? And has He not a right to add to what he has formerly said, if it seem right in his own sight? Is not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord's life and acts, as given by the evangelists?
Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that it might be fulfilled, may be applied in the New Testament.
RULE I. When the thing predicted is literally accomplished.
RULE II. When that is done, of which the Scripture has spoken, not in a literal sense, but in a spiritual sense.
RULE III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture; but is similar to that fact.
RULE IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a larger and more extensive sense in the New Testament.
St. Matthew seems to quote according to all these rules; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even literally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for The Septuagint which existed in the printed copy before them; which sometimes happened not to be the most correct.
On the birth-place of our Lord, a pious and sensible man has made the following observations: -
"At the first sight, it seems of little consequence to know the place of Christ's nativity; for we should consider him as our Redeemer, whatever the circumstances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the Savior of the world should be born, it became necessary that it should happen precisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah.
"It is also a matter of small importance to us where we may live, provided we find genuine happiness. There is no place on earth, however poor and despicable, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life? For an individual, that place is preferable to all others where he can get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation declines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sensations of joy and gratitude adored his God, with all the veneration and love his heart was capable of; the place where a virtuous couple first met, and got acquainted; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarkable example of goodness, uprightness, and patience; such places, I say, must be dear to their hearts.
"Bethlehem was, according to this rule, notwithstanding its smallness, a most venerable place; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well-beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness; and in it Boaz, the generous benefactor, had his abode and his possessions.
At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread consternation and death on all hands, he made intercession for his people. It was in Bethlehem that Zerubbabel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world. Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the human race. Often, an inconsiderable village has given birth to a man, who, by his wisdom, uprightness, and heroism, has been a blessing to whole kingdoms."
Sturm's Reflections, translated by A. C. vol. iv.
Albert Barnes: Notes on the Bible - 1834
2:23: And he came and dwelt - That is, he made it his permanent residence. The Lord Jesus, in fact, resided there until he entered on the work of his ministry until he was about 30 years of age.
In a city called Nazareth - This was a small town, situated in Galilee, west of Capernaum, and not far from Cana. It was built partly in a valley and partly on the declivity of a hill, Luk 4:29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness, Joh 4:46. It is now (circa 1880's) a large village, with a convent and two churches. One of the churches, called the Church of the Annunciation, is the finest in the Holy Land, except that of the Holy Sepulchre in Jerusalem.
A modern traveler describes Nazareth as situated upon the declivity of a hill, the vale which spreads out before it resembling a circular basin encompassed by mountains. Fifteen mountains appear to meet to form an inclosure for this beautiful spot, around which they rise like the edge of a shell, to guard it against intrusion. It is a rich and beautiful field, in the midst of barren mountains.
Another traveler (circa 1880's) speaks of the streets as narrow and steep. The houses, which are flat-roofed, are about 250 in number, and the inhabitants he estimates at 2, 000. The population of the place is variously stated. though the average estimate is 3, 000, of whom about 500 are Turks, and the rest are nominal Christians.
As all testimony to the truth and fidelity of the sacred narrative is important, I will here introduce a passage from the journal of Mr. Jowett, an intelligent modern traveler, especially as it is so full an illustration of the passage of Luke already cited.
"Nazareth is situated on the side, and extends nearly to the foot, of a hill, which, though not very high, is rather steep and overhanging. The eye naturally wanders over its summit in quest of some point from which it might probably be that the people of this place endeavored to cast our Saviour down Luk 4:29, but in vain; no rock adapted to such an object appears here. At the foot of the hill is a modest, simple plain, surrounded by low hills, reaching in length nearly a mile; in breadth, near the city, 150 yards; but farther south, about 400 yards. On this plain there are a few olive and fig trees, sufficient, or rather scarcely sufficient, to make the spot picturesque. Then follows a ravine, which gradually grows deeper and narrower toward the south; until, after walking about another mile, you find yourself in an immense chasm, with steep rocks on either side, from whence you behold, as it were beneath your feet and before you, the noble plain of Esdraelon. Nothing can be finer than the apparently immeasurable prospect of this plain, bounded on the south by the mountains of Samaria. The elevation of the hills on which the spectator stands in this ravine is very great; and the whole scene, when we saw it. was clothed in the most rich mountain-blue color that can be conceived.
At this spot, on the right hand of the ravine, is shown the rock to which the men of Nazareth are supposed to have conducted our Lord for the purpose of throwing him down. With the New Testament in our hands we endeavored to examine the probabilities of the spot; and I confess there is nothing in it which excites a scruple of incredulity in my mind. The rock here is perpendicular for about 50 feet, down which space it would be easy to hurl a person who should be unawares brought to the summit, and his perishing would be a very certain consequence. That the spot might be at a considerable distance from the city is an idea not inconsistent with Luke's account; for the expression. thrusting Jesus out of the city, and leading him to the brow of the hill on which their city was built, gives fair scope for imagining that in their rage and debate the Nazarenes might, without originally intending his murder, press upon him for a considerable distance after they had left the synagogue. The distance, as already noticed, from modern Nazareth to the spot is scarcely two miles; a space which, in the fury of persecution, might soon be passed over. Or, should this appear too considerable, it is by no means certain but that Nazareth may at that time have extended through the principal part of the plain, which I have described as lying before the modern town. In this case, the distance passed over might not exceed a mile. I can see, therefore, no reason for thinking otherwise than that this may be the real scene where our divine prophet Jesus received so great a dishonor from the people of his own country and of his own kindred."
Mr. Fisk, an American missionary, was at Nazareth in the autumn of 1823. His description corresponds generally with that of Mr. Jowett. He estimates the population to be from 3, 000 to 5, 000, namely, Greeks, 300 to 400 families; Turks, 200 families; Catholics, 100 families; Greek Catholics, 40 to 50 familis; Maronites, 20 to 30 families; say, in all, 700 families.
That it might be fulfilled which was spoken ... - The words here are not found in any of the books of the Old Testament, and there has been much difficulty in ascertaining the meaning of this passage. Some have supposed that Matthew meant to refer to Jdg 13:5, to Samson as a type of Christ; others that he refers to Isa 11:1, where the descendant of Jesse is called "a Branch;" in the Hebrew נצר Nê tzer. Some have supposed that he refers to some prophecy which was not recorded, but handed down by tradition. But these suppositions are not satisfactory. It is much more probable that Matthew refers not to any particular place, but to the leading characteristics of the prophecies respecting him. The following remarks may make this clear:
1. He does not say "by the prophet," as in Mat 1:22; Mat 2:5, Mat 2:15, but "by the prophets," meaning no one particularly, but the general character of the prophecies.
2. The leading and most prominent prophecies respecting him were, that he was to be of humble life; to be despised and rejected. See Isa 53:2-3, Isa 53:7-9, Isa 53:12; Ps. 22.
3. The phrase "he shall be called" means the same as he shall be.
4. The character of the people of Nazareth was such that they were proverbially despised and contemned, Joh 1:46; Joh 7:52. To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, or to be esteemed of low birth; to be a root out of dry ground, having no form or comeliness. This was what had been predicted by all the prophets. When Matthew says, therefore, that the prophecies were "fulfilled," his meaning is, that the predictions of the prophets that he would be of a low and despised condition, and would be rejected, were fully accomplished in his being an inhabitant of Nazareth, and despised as such.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: Nazareth: Joh 18:5, Joh 18:7, Joh 19:19; Act 2:22
He shall: Mat 26:71; Num 6:13; Jdg 13:5; Sa1 1:11; Psa 69:9, Psa 69:10; Isa 53:1, Isa 53:2; Amo 2:10-12; Joh 1:45, Joh 1:46; Act 24:5
John Gill
2:23 And he came and dwelt in a city called Nazareth,.... Which was a city of Galilee, and where Joseph and Mary had both dwelt before, Lk 1:26 here they came and fixed their habitation,
that it might be fulfilled which was spoken by the prophet. This affair of going into Galilee, and settling at Nazareth, was brought about with this view, to accomplish what had been foretold by the prophets, or prophet, the plural number being used for the singular, as in Jn 6:45. And indeed it is so rendered here in the Syriac, Persic, and Ethiopic versions; and designs the prophet Isaiah, and respects that prophecy of his in Is 11:1 "and there shall come forth a rod out of the stem of Jesse, and "a branch shall grow out of his roots"; a prophecy owned by the Jews (e) themselves to belong to the Messiah, and which was now fulfilled in Jesus; who as he was descended from Jesse's family, so by dwelling at Nazareth, he would appear to be, and would be "called a Nazarene, or Netzer, the branch"; being an inhabitant of Natzareth, or Netzer, so called from the multitude of plants and trees that grew there.
A Nazarene, as David de Pomis says (f),
"is one that is born in the city Netzer, which is said to be in the land of Galilee, three days journey distant from Jerusalem.''
Now though Christ was not born, yet because he dwelt at Nazareth, and was educated there; hence the Jews frequently call him , "Jesus, the Nazarene (g)"; and sometimes only "the Nazarene" (h). They also design him by , "Ben Netzer" (i), of whom they say a great many evil things: and that Christ is often called Jesus of Nazareth, or the Nazarene, and his followers Nazarenes, from the place of his habitation, is known to everyone. One of Christ's disciples is called Netzer in the Talmud (k), and made to plead for his life, because his name signified a branch, according to Is 11:1. Surenhusius observes (l), that the form "to fulfil what is said", used by the Talmudists, and which he takes to be the same with this here, is used by them, when they allege not the very words of Moses, or the prophets, but their sense, which is deduced as a certain axiom from them; and thinks it is applicable to the present case.
(e) Targum, Jarchi, Aben Ezra & Kimchi in loc. (f) Lexic Heb. fol. 141. 2. (g) T. Bab. Avoda Zara, fol. 17. 1. Ganz. par. 2. fol. 14. 2. Abarbinel in Dan. fol. 44. 1. (h) Ganz. par. 1. fol. 24. 2. (i) T. Bab. Cetuboth, fol. 51. 2. & Gloss. in ib. Bereshith Rabba, fol. 67. 2. Abarbinel in Dau. fol. 44. 1. (k) T. Bab. Sanhedrim, fol. 43. 1. (l) Biblos Katallages, p, 2, 3, 4, 197, &c.
John Wesley
2:23 He came and dwelt in Nazareth - (where he had dwelt before he went to Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what has been spoken in effect by several of the prophets, (though by none of them in express words,) He shall be called a Nazarene - that is, he shall be despised and rejected, shall be a mark of public contempt and reproach.
Robert Jamieson, A. R. Fausset and David Brown
2:23 And he came and dwelt in a city called Nazareth--a small town in Lower Galilee, lying in the territory of the tribe of Zebulun, and about equally distant from the Mediterranean Sea on the west and the Sea of Galilee on the east. Note--If, from Lk 2:39, one would conclude that the parents of Jesus brought Him straight back to Nazareth after His presentation in the temple--as if there had been no visit of the Magi, no flight to Egypt, no stay there, and no purpose on returning to settle again at Bethlehem--one might, from our Evangelist's way of speaking here, equally conclude that the parents of our Lord had never been at Nazareth until now. Did we know exactly the sources from which the matter of each of the Gospels was drawn up, or the mode in which these were used, this apparent discrepancy would probably disappear at once. In neither case is there any inaccuracy. At the same time it is difficult, with these facts before us, to conceive that either of these two Evangelists wrote his Gospel with that of the other before him--though many think this a precarious inference.
that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene--better, perhaps, "Nazarene." The best explanation of the origin of this name appears to be that which traces it to the word netzer in Is 11:1 --the small twig, sprout, or sucker, which the prophet there says, "shall come forth from the stem (or rather, 'stump') of Jesse, the branch which should fructify from his roots." The little town of Nazareth, mentioned neither in the Old Testament nor in JOSEPHUS, was probably so called from its insignificance: a weak twig in contrast to a stately tree; and a special contempt seemed to rest upon it--"Can any good thing come out of Nazareth?" (Jn 1:46) --over and above the general contempt in which all Galilee was held, from the number of Gentiles that settled in the upper territories of it, and, in the estimation of the Jews, debased it. Thus, in the providential arrangement by which our Lord was brought up at the insignificant and opprobrious town called Nazareth, there was involved, first, a local humiliation; next, an allusion to Isaiah's prediction of His lowly, twig-like upspringing from the branchless, dried-up stump of Jesse; and yet further, a standing memorial of that humiliation which "the prophets," in a number of the most striking predictions, had attached to the Messiah.