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Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is a very affecting story which is recorded in this chapter concerning the sufferings and death of our Lord Jesus. Considering the thing itself, there cannot be a more tragical story told us; common humanity would melt the heart, to find an innocent and excellent person thus misused. But considering the design and fruit of Christ's sufferings, it is gospel, it is good news, that Jesus Christ was thus delivered for our offences; and there is nothing we have more reason to glory in than the cross of Christ. In this chapter, observe, I. How he was prosecuted. 1. The delivering of him to Pilate, ver. 1, 2. 2. The despair of Judas, ver. 3-10. 3. The arraignment and trial of Christ before Pilate, ver. 11-14. 4. The clamours of the people against him, ver. 15-25. 5. Sentence passed, and the warrant signed for his execution, ver. 26. II. How he was executed. 1. He was barbarously used, ver. 27-30. 2. Led to the place of execution, ver. 31-33. 3. There he had all possible indignities done him, and reproaches cast upon him, ver. 34-44. 4. Heaven frowned upon him, ver. 45-49. 5. Many remarkable things attended his death, ver. 50-56. He was buried and a watch set on his grave, ver. 57-66.
Adam Clarke: Commentary on the Bible - 1831
In the morning, Christ is bound and delivered to Pontius Pilate, Mat 27:1, Mat 27:2. Judas, seeing his Master condemned, repents, acknowledges his transgression to the chief priests, attests Christ's innocence, throws down the money, and goes and hangs himself, Mat 27:3-5. They buy the potter's field with the money, Mat 27:6-10. Christ, questioned by Pilate, refuses to answer, Mat 27:11-14. Pilate, while inquiring of the Jews whether they would have Jesus or Barabbas released, receives a message from his wife to have nothing to do in this wicked business, Mat 27:15-19. The multitude, influenced by the chief priests and elders, desire Barabbas to be released, and Jesus to be crucified, Mat 27:20-23. Pilate attests his innocence, and the people make themselves and their posterity responsible for his blood, Mat 27:24, Mat 27:25. Barabbas is released, and Christ is scourged, Mat 27:26. The soldiers strip him, clothe him with a scarlet robe, crown him with thorns, mock, and variously insult him, Mat 27:27-31. Simon compelled to bear his cross, Mat 27:32. They bring him to Golgotha, give him vinegar mingled with gall to drink, crucify him, and cast lots for his raiment, Mat 27:33-36. His accusation, Mat 27:37. Two thieves are crucified with him, Mat 27:38. He is mocked and insulted while hanging on the cross, Mat 27:39-44. The awful darkness, Mat 27:45. Jesus calls upon God, is offered vinegar to drink, expires, Mat 27:46-50. Prodigies that accompanied and followed his death, Mat 27:51-53. He is acknowledged by the centurion, Mat 27:54. Several women behold the crucifixion, Mat 27:55, Mat 27:56. Joseph of Arimathea begs the body of Pilate, and deposites it in his own new tomb, Mat 27:57-60. The women watch the sepulchre, Mat 27:61. The Jews consult with Pilate how they may prevent the resurrection of Christ, Mat 27:62-64. He grants them a guard for the sepulchre, and they seal the stone that stopped the mouth of the tomb where he was laid, Mat 27:65, Mat 27:66.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 27:1, Christ is delivered bound to Pilate; Mat 27:3, Judas hangs himself; Mat 27:19, Pilate, admonished of his wife, Mat 27:20. and being urged by the multitude, washes his hands, and looses Barabbas; Mat 27:27, Christ is mocked and crowned with thorns; Mat 27:33, crucified; Mat 27:39, Rev_iled; Mat 27:50, dies, and is buried; Mat 27:62, his sepulchre is sealed and watched.
27:127:1: Իբրեւ ա՛յգ եղեւ, խորհուրդ արարին ամենայն քահանայապետքն եւ ծերք ժողովրդեանն վասն Յիսուսի՝ սպանանե՛լ զնա։
1 Երբ առաւօտ եղաւ, բոլոր քահանայապետները եւ ժողովրդի ծերերը խորհուրդ արեցին Յիսուսի դէմ՝ նրան սպանելու համար
27 Առտուն, բոլոր քահանայապետներն ու ժողովուրդին ծերերը Յիսուսի դէմ խորհուրդ ըրին որ զանիկա մեռցնեն։
Իբրեւ այգ եղեւ, խորհուրդ արարին ամենայն քահանայապետքն եւ ծերք ժողովրդեանն վասն Յիսուսի սպանանել զնա:

27:1: Իբրեւ ա՛յգ եղեւ, խորհուրդ արարին ամենայն քահանայապետքն եւ ծերք ժողովրդեանն վասն Յիսուսի՝ սպանանե՛լ զնա։
1 Երբ առաւօտ եղաւ, բոլոր քահանայապետները եւ ժողովրդի ծերերը խորհուրդ արեցին Յիսուսի դէմ՝ նրան սպանելու համար
27 Առտուն, բոլոր քահանայապետներն ու ժողովուրդին ծերերը Յիսուսի դէմ խորհուրդ ըրին որ զանիկա մեռցնեն։
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27:11: Когда же настало утро, все первосвященники и старейшины народа имели совещание об Иисусе, чтобы предать Его смерти;
27:1  πρωΐας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ ἰησοῦ ὥστε θανατῶσαι αὐτόν·
27:1. Πρωίας (Of-an-earlying-unto) δὲ (moreover) γενομένης ( of-having-had-became ,"συμβούλιον (to-a-purposelet-together) ἔλαβον (they-had-taken," πάντες ( all ) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) τοῦ (of-the-one) λαοῦ (of-a-people,"κατὰ (down) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ὥστε (as-also) θανατῶσαι (to-have-en-deathed) αὐτόν: (to-it)
27:1. mane autem facto consilium inierunt omnes principes sacerdotum et seniores populi adversus Iesum ut eum morti traderentAnd when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death.
1. Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
27:1. Then, when morning arrived, all the leaders of the priests and the elders of the people took counsel against Jesus, so that they might deliver him to death.
27:1. When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:
When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

1: Когда же настало утро, все первосвященники и старейшины народа имели совещание об Иисусе, чтобы предать Его смерти;
27:1  πρωΐας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ ἰησοῦ ὥστε θανατῶσαι αὐτόν·
27:1. mane autem facto consilium inierunt omnes principes sacerdotum et seniores populi adversus Iesum ut eum morti traderent
And when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death.
27:1. Then, when morning arrived, all the leaders of the priests and the elders of the people took counsel against Jesus, so that they might deliver him to death.
27:1. When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк XV:1; Лк XXII:66). Относится ли Лк XXII:66 именно ко второму заседанию Синедриона, или же к первому, происходившему в ночное время, трудно сказать положительно. Ввиду сходства Лк 66-71 с Мф XXVI:64-66; Мк XIV:62-64 можно было бы предполагать, что рассказ Луки относится к первому ночному собранию Синедриона. Но, с другой стороны, выражение Лк XXII:66: «и как настал день» заставляет относить этот и дальнейший рассказ его ко второму, утреннему заседанию Синедриона. Определяя время, гармонисты в настоящем случае, разногласят. На основании показаний евангелистов можно установить только, что было два собрания судей Христа, одно после полуночи и другое, с наступлением дня, на рассвете. В Мишне Сангедрин процедура суда описывается так. Синедрион уподобляется половине круглого гумна, дабы судьи могли видеть друг друга (т. е. садились полукругом). Два судебных писца стояли перед ними, один справа и другой слева и записывали слова оправдывающих и слова обвиняющих, и три ряда учеников (талмидим хахамим) сидели пред ними (Сангедрин, IV:3, 4 — Переф. IV:270, 271). Каждый знал свое место. В случаях, когда дело шло о жизни и смерти, были предписаны особые формы процедуры и объявления приговора. Судьи должны были сходиться парами, есть поменьше, не пить вина весь день, обсуждать дело всю ночь, а на следующий день вставать рано и приходить в суд. Кто приводил довод обвинительный, тот мог приводить довод оправдательный, но не наоборот. Если находили для подсудимого оправдание, то освобождали его, а если нет, то вставали для счета. Если двенадцать судей оправдывали, а одиннадцать обвиняли, то подсудимый считался оправданным. Но если одиннадцать оправдывали, а двенадцать обвиняли, то этого было недостаточно для произнесения обвинительного приговора, который мог состояться только в том случае, если к числу обвинителей прибавлялось еще два. Так продолжалось до тех пор, пока не следовало или оправдание, или не достигалось нужного большинства для обвинения. Maximum, до которого здесь доходили, было 71, — число членов великого Синедриона. Таким образом, для оправдания требовалось простое большинство; но такого большинства не было достаточно для обвинения; нужно было, чтобы число обвиняющих превышало число оправдывающих на два человека (Санг. V:5; Переф. IV:277). Местные суды заседали обыкновенно во второй и пятый день недели (Кетуб. I:1). Но всегда ли это соблюдалось Синедрионом, неизвестно, в праздники и особенно субботы не могло быть никакого суда. Так как в уголовных случаях приговор о смертной казни следовало объявлять только через день после судебного заседания, то уголовные дела не могли рассматриваться перед субботой или праздником. Все эти постановления отличались гуманностью. Но они были забыты во время суда над Христом. Обыкновенно собрания Синедриона происходили в храме (в зале так называемой лишкат гагазит или в других помещениях храма). «Если, при осуждении Иисуса Христа, Синедрион собрался во дворце первосвященника, то здесь нужно видеть исключение из общего правила, к чему судьи вынуждены были ночным временем, потому что ночью ворота храма запирались» (Шюрер II:265). «Других заседаний Синедриона во дворце первосвященника нельзя доказать» (ib. прим. 94). Что второе заседание суда было, действительно, в доме первосвященника, на это указывает Ин XVIII:28. О вторичном допросе ничего не известно; может быть, его совсем не было. Заключение указывается только Матфеем, — что члены Синедриона положили предать смерти (qanatwsai) Иисуса Христа; но ниоткуда не видно, чтобы с самого начала предполагалась именно крестная казнь. Относительно праздничных дней существовали постановления, чтобы в них ничего не делать. Но постановления эти едва ли соблюдались. Покоем была одна суббота, а все остальные праздничные дни не были покоем в собственном смысле. Это видно и из того, что исшествие евреев из Египта не было днем покоя. Евангелия, где сообщается о деятельности врагов Христа, а также лиц, Его погребавших, в первый пасхальный день, служат в настоящем случае надежным источником сведений о том, что в Пасху не прекращалась совершенно обычная деятельность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter's field, as the Lord appointed me.

We left Christ in the hands of the chief priests and elders, condemned to die, but they could only show their teeth; about two years before this the Romans had taken from the Jews the power of capital punishment; they could put no man to death, and therefore early in the morning another council is held, to consider what is to be done. And here we are told what was done in that morning-council, after they had been for two or three hours consulting with their pillows.

I. Christ is delivered up to Pilate, that he might execute the sentence they had passed upon him. Judea having been almost one hundred years before this conquered by Pompey, had ever since been tributary to Rome, and was lately made part of the province of Syria, and subject to the government of the president of Syria, under whom there were several procurators, who chiefly attended the business of the revenues, but sometimes, as Pilate particularly, had the whole power of the president lodged in them. This was a plain evidence that the sceptre was departed from Judah, and that therefore now the Shiloh must come, according to Jacob's prophecy, Gen. xlix. 10. Pilate is characterized by the Roman writers of that time, as a man of a rough and haughty spirit, wilful and implacable, and extremely covetous and oppressive; the Jews had a great enmity to his person, and were weary of his government, and yet they made use of him as the tool of their malice against Christ.

1. They bound Jesus. He was bound when he was first seized; but either they took off these bonds when he was before the council, or now they added to them. Having found him guilty, they tied his hands behind him, as they usually do with convicted criminals. He was already bound with the bonds of love to man, and of his own undertaking, else he had soon broken these bonds, as Samson did his. We were fettered with the bond of iniquity, held in the cords of our sins (Prov. x. 22); but God had bound the yoke of our transgressions upon the neck of the Lord Jesus (Isa. l. 14), that we might be loosed by his bonds, as we are healed by his stripes.

2. They led him away in a sort of triumph, led him as a lamb to the slaughter; so was he taken from prison and from judgment, Isa. liii. 7, 8. It was nearly a mile from Caiaphas's house to Pilate's. All that way they led him through the streets of Jerusalem, when in the morning they began to fill, to make him a spectacle to the world.

3. They delivered him to Pontius Pilate; according to that which Christ had often said, that he should be delivered to the Gentiles. Both Jews and Gentiles were obnoxious to the judgment of God, and concluded under sin, and Christ was to be the Saviour both of Jews and Gentiles; and therefore Christ was brought into the judgment both of Jews and Gentiles, and both had a hand in his death. See how these corrupt church-rulers abused the civil magistrate, making use of him to execute their unrighteous decrees, and inflict the grievance which they had prescribed, Isa. x. 1. Thus have the kings of the earth been wretchedly imposed upon by the papal powers, and condemned to the drudgery of extirpating with the sword of war, as well as that of justice, those whom they have marked for heretics, right or wrong, to the great prejudice of their own interests.

II. The money which they had paid to Judas for betraying Christ, is by him delivered back to them, and Judas, in despair, hangs himself. The chief priests and elders supported themselves with this, in prosecuting Christ, that his own disciple betrayed him to them; but now, in the midst of the prosecution, that string failed them, and even he is made to them a witness of Christ's innocency and a monument of God's justice; which served, 1. For glory to Christ in the midst of his sufferings, and a specimen of his victory over Satan who had entered into Judas. 2. For warning to his persecutors, and to leave them the more inexcusable. If their heart had not been fully set in them to do this evil, what Judas said and did, one would think, should have stopped the prosecution.

(1.) See here how Judas repented: not like Peter, who repented, believed, and was pardoned: no, he repented, despaired, and was ruined. Now observe here,

[1.] What induced him to repent. It was when he saw that he was condemned. Judas, it is probable, expected that either Christ would have made his escape out of their hands, or would so have pleaded his own cause at their bar as to have come off, and then Christ would have had the honour, the Jews the shame, and he the money, and no harm done. This he had no reason to expect, because he had so often heard his Master say that he must be crucified; yet it is probable that he did expect it, and when the event did not answer his vain fancy, then he fell into this horror, when he saw the stream strong against Christ, and him yielding to it. Note, Those who measure actions by the consequences of them rather than by the divine law, will find themselves mistaken in their measures. The way of sin is down-hill; and if we cannot easily stop ourselves, much less can we stop others whom we have set a going in a sinful way. He repented himself; that is, he was filled with grief, anguish, and indignation, at himself, when reflecting upon what he had done. When he was tempted to betray his Master, the thirty pieces of silver looked very fine and glittering, like the wine, when it is red, and gives its colour in the cup. But when the thing was done, and the money paid, the silver was become dross, it bit like a serpent, and stung like an adder. Now his conscience flew in his face; "What have I done! What a fool, what a wretch, am I, to sell my Master, and all my comfort and happiness in him, for such a trifle! All these abuses and indignities done him are chargeable upon me; it is owing to me, that he is bound and condemned, spit upon and buffeted. I little thought it would have come to this, when I made that wicked bargain; so foolish was I, and ignorant, and so like a beast." Now he curses the bag he carried, the money he coveted, the priests he dealt with, and the day that he was born. The remembrance of his Master's goodness to him, which he had so basely requited, the bowels of mercy he had spurned at, and the fair warnings he had slighted, steeled his convictions, and made them the more piercing. Now he found his Master's words true; It were better for that man, that he had never been born. Note, Sin will soon change its taste. Though it be rolled under the tongue as a sweet morsel, in the bowels it will be turned into the gall of asps (Job xx. 12-14), like John's book, Rev. x. 9.

[2.] What were the indications of his repentance.

First, He made restitution; He brought again the thirty pieces of silver to the chief priests, when they were all together publicly. Now the money burned in his conscience, and he was as sick of it as ever he had been fond of it. Note, That which is ill gotten, will never do good to those that get it, Jer. xiii. 10; Job xx. 15. If he had repented, and brought the money back before he had betrayed Christ, he might have done it with comfort, then he had agreed while yet in the way; but now it was too late, now he cannot do it without horror, wishing ten thousand times he had never meddled with it. See Jam. v. 3. He brought it again. Note, what is unjustly gotten, must not be kept; for that is a continuance in the sin by which it was got, and such an avowing of it as is not consistent with repentance. He brought it to those from whom he had it, to let them know that he repented his bargain. Note, Those who have served and hardened others in their sin, when God gives them repentance, should let them know it whose sins they have been partakers in, that it may be a means to bring them to repentance.

Secondly, He made confession (v. 4); I have sinner, in that I have betrayed innocent blood. 1. To the honour of Christ, he pronounces his blood innocent. If he had been guilty of any sinful practices, Judas, as his disciple, would certainly have know it, and, as his betrayer, would certainly have discovered it; but he, freely and without being urged to it, pronounces him innocent, to the face of those who had pronounced him guilty. 2. To his own shame, he confesses that he had sinned, in betraying this blood. He does not lay the blame on any one else; does not say, "You have sinned, in hiring me to do it;" but takes it all to himself; "I have sinned, in doing it." Thus far Judas went toward his repentance, yet it was not to salvation. He confessed, but not to God, did not go to him, and say, I have sinned, Father, against heaven. He confessed the betraying of innocent blood, but did not confess that wicked love of money, which was the root of this evil. There are those who betray Christ, and yet justify themselves in it, and so come short of Judas.

(2.) See here how the chief priests and elders entertained Judas's penitential confession; they said, What is that to us? See thou to that. He made them his confessors, and that was the absolution they gave him; more like the priests of devils than like the priests of the holy living God.

[1.] See here how carelessly they speak of the betraying of Christ. Judas had told them that the blood of Christ was innocent blood; and they said, What is that to us? Was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had now condemned it to be shed unjustly? Is this nothing to them? Does it give no check to the violence of their prosecution, no warning to take need what they do to this just man? Thus do fools make a mock at sin, as if no harm were done, no hazard run, by the commission of the greatest wickedness. Thus light do many make of Christ crucified; what is it to them, that he suffered such things?

[2.] See here how carelessly they speak of the sin of Judas; he said, I have sinned, and they said, "What is that to us? What are we concerned in thy sin, that thou tellest us of it?" Note, It is folly for us to think that the sins of others are nothing to us, especially those sins that we are any way accessary to, or partakers in. Is it nothing to us, that God is dishonoured, souls wounded, Satan gratified and his interests served, and that we have aided and abetted it? If the elders of Jezreel, to please Jezebel, murder Naboth, is that nothing to Ahab? Yes, he has killed, for he has taken possession, 1 Kings xxi. 19. The guilt of sin is not so easily transferred as some people think it is. If there were guilt in the matter, they tell Judas that he must look to it, he must bear it. First, Because he had betrayed him to them. His was indeed the greater sin (John xix. 11); but it did not therefore follow, that theirs was no sin. It is a common instance of the deceitfulness of our hearts, to extenuate our own sin by the aggravation of other people's sins. But the judgment of God is according to truth, not according to comparison. Secondly, Because he knew and believed him to be innocent. "If he be innocent, see thou to it, that is more than we know; we have adjudged him guilty, and therefore may justly prosecute him as such," Wicked practices are buoyed up by wicked principles, and particularly by this, That sin is sin only to those that think it to be so; that it is no harm to persecute a good man, if we take him to be a bad man; but those who thus think to mock God, will but deceive and destroy themselves.

[3.] See how carelessly they speak of the conviction, terror, and remorse, that Judas was under. They were glad to make use of him in the sin, and were then very fond of him; none more welcome to them than Judas, when he said, What will ye give me, and I will betray him to you? They did not say, What is that to us? But now that his sin had put him into a fright, now they slighted him, had nothing to say to him, but turned him over to his own terrors; why did he come to trouble them with his melancholy fancies? They had something else to do than to heed him. But why so shy? First, Perhaps they were in some fear lest the sparks of his conviction, brought too near, should kindle a fire in their own consciences, and lest his moans, listened to, should give an alarm to their own convictions. Note, Obstinate sinners stand upon their guard against convictions; and those that are resolvedly impenitent, look with disdain upon the penitent. Secondly, However, they were in no concern to succour Judas; when they had brought him into the snare, they not only left him, but laughed at him. Note, Sinners, under convictions, will find their old companions in sin but miserable comforters. It is usual for those that love the treason, to hate the traitor.

(3.) Here is the utter despair that Judas was hereby driven into. If the chief priests had promised him to stay the prosecution, it would have been some comfort to him; but, seeing no hopes of that, he grew desperate, v. 5.

[1.] He cast down the pieces of silver in the temple. The chief priests would not take the money, for fear of taking thereby the whole guilt to themselves, which they were willing that Judas should bear the load of; Judas would not keep it, it was too hot for him to hold, he therefore threw it down in the temple, that, whether they would or no, it might fall into the hands of the chief priests. See what a drug money was, when the guilt of sin was tacked to it, or was thought to be so.

[2.] He went, and hanged himself. First, He retired--anechorese; he withdrew into some solitary place, like the possessed man that was drawn by the devil into the wilderness, Luke viii. 29. Woe to him that is in despair, and is alone. If Judas had gone to Christ, or to some of the disciples, perhaps he might have had relief, bad as the case was; but, missing of it with the chief priests, he abandoned himself to despair: and the same devil that with the help of the priests drew him to the sin, with their help drove him to despair. Secondly, He became his own executioner; He hanged himself; he was suffocated with grief, so Dr. Hammond: but Dr. Whitby is clear that our translation is right. Judas had a sight and sense of sin, but no apprehension of the mercy of God in Christ, and so he pined away in his iniquity. His sin, we may suppose, was not in its own nature unpardonable: there were some of those saved, that had been Christ's betrayers and murderers; but he concluded, as Cain, that his iniquity was greater than could be forgiven, and would rather throw himself on the devil's mercy than God's. And some have said, that Judas sinned more in despairing of the mercy of God, than in betraying his Master's blood. Now the terrors of the Almighty set themselves in array against him. All the curses written in God's book now came into his bowels like water, and like oil into his bones, as was foretold concerning him (Ps. cix. 18, 19), and drove him to this desperate shift, for the escaping of a hell within him, to leap into that before him, which was but the perfection and perpetuity of this horror and despair. He throws himself into the fire, to avoid the flame; but miserable is the case when a man must go to hell for ease.

Now, in this story, 1. We have an instance of the wretched end of those into whom Satan enters, and particularly those that are given up to the love of money. This is the destruction in which many are drowned by it, 1 Tim. vi. 9, 10. Remember what became of the swine into which, and of the traitor into whom, the devil enters; and give not place to the devil. 2. We have an instance of the wrath of God revealed from heaven against the ungodliness and unrighteousness of men, Rom. i. 18. As in the story of Peter we behold the goodness of God, and the triumphs of Christ's grace in the conversion of some sinners; so in the story of Judas we behold the severity of God, and the triumphs of Christ's power and justice in the confusion of other sinners. When Judas, into whom Satan entered, was thus hung up, Christ made an open show of the principalities and powers he undertook the spoiling of, Col. ii. 15. 3. We have an instance of the direful effects of despair; it often ends in self-murder. Sorrow, even that for sin, if not according to God, worketh death (2 Cor. vii. 10), the worst kind of death; for a wounded spirit, who can bear? Let us think as bad as we can of sin, provided we do not think it unpardonable; let us despair of help in ourselves, but not of help in God. He that thinks to ease his conscience by destroying his life, doth, in effect, dare God Almighty to do his worst. And self-murder, though prescribed by some of the heathen moralists, is certainly a remedy worse than the disease, how bad soever the disease may be. Let us watch against the beginnings of melancholy, and pray, Lord, lead us not into temptation.

(4.) The disposal of the money which Judas brought back, v. 6-10. It was laid out in the purchase of a field, called the potter's field; because some potter had owned it, or occupied it, or lived near it, or because broken potters' vessels were thrown into it. And this field was to be a burying-place for strangers, that is, proselytes to the Jewish religion, who were of other nations, and, coming to Jerusalem to worship, happened to die there. [1.] It looks like an instance of their humanity, that they took care for the burying of strangers; and it intimates that they themselves allowed (as St. Paul saith, Acts xxiv. 15), that there shall be a resurrection of the dead, both of the just and of the unjust; for we therefore take care of the dead body, not only because it has been the habitation of a rational soul, but because it must be so again. But, [2.] It was no instance of their humility that they would bury strangers in a place by themselves, as if they were not worthy to be laid in their burying-places; strangers must keep their distance, alive and dead, and that principle must go down to the grace, Stand by thyself, come not near me, I am holier than thou, Isa. lxv. 5. The sons of Seth were better affected towards Abraham, though a stranger among them, when they offered him the choicest of their own sepulchres, Gen. xxiii. 6. But the sons of the stranger, that have joined themselves to the Lord, though buried by themselves, shall rise with all that are dead in Christ.

This buying of the potter's field did not take place on the day that Christ died (they were then too busy to mind any thing else but hunting him down); but it took place not long after; for Peter speaks of it soon after Christ's ascension; yet it is here recorded.

First, To show the hypocrisy of the chief priests and elders. They were maliciously persecuting the blessed Jesus, and now,

1. They scruple to put that money into the treasury, or corban, of the temple, with which they had hired the traitor. Though perhaps they had taken it out of the treasury, pretending it was for the public good, and though they were great sticklers for the corban, and laboured to draw all the wealth of the nation into it, yet they would not put that money into it, which was the price of blood. The hire of a traitor they thought parallel to the hire of a whore, and the price of a malefactor (such a one they made Christ to be) equivalent to the price of a dog, neither of which was to be brought into the house of the Lord, Deut. xxiii. 18. They would thus save their credit with the people, by possessing them with an opinion of their great reverence for the temple. Thus they that swallowed a camel, strained at a gnat.

2. They think to atone for what they had done, by this public good act of providing a burying-place for strangers, though not at their own charge. Thus in times of ignorance people were made to believe that building churches and endowing monasteries would make amends for immoralities.

Secondly, To signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. Through the price of his blood, a resting place is provided for them after death. Thus many of the ancients apply this passage. The grave is the potter's field, where the bodies are thrown as despised broken vessels; but Christ by his blood purchased it for those who by confessing themselves strangers on earth seek the better country; he has altered the property of it (as a purchaser doth), so that now death is ours, the grave is ours, a bed of rest for us. The Germans, in their language, call burying-places God's fields; for in them God sows his people as a corn of wheat, John xii. 24. See Hos. ii. 23; Isa. xxvi. 19.

Thirdly, To perpetuate the infamy of those that bought and sold the blood of Christ. This field was commonly called Aceldama--the field of blood; not by the chief priests, they hoped in this burying-place to bury the remembrance of their own crime; but by the people; who took notice of Judas's acknowledgment that he had betrayed the innocent blood, though the chief priests made nothing of it. They fastened this name upon the field in perpetuam rei memoriam--for a perpetual memorial. Note, Divine Providence has many ways of entailing disgrace upon the wicked practices even of great men, who, though they seek to cover their shame, are put to a perpetual reproach.

Fourthly, That we may see how the scripture was fulfilled (v. 9, 10); Then was fulfilled that which was spoken by Jeremy the prophet. The words quoted are found in the prophecy of Zechariah, ch. xi. 12. How they are here said to be spoken by Jeremy is a difficult question; but the credit of Christ's doctrine does not depend upon it; for that proves itself perfectly divine, though there should appear something human as to small circumstances in the penmen of it. The Syriac version, which is ancient, reads only, It was spoken by the prophet, not naming any, whence some have thought that Jeremy was added by some scribe; some think that the whole volume of the prophets, being in one book, and the prophecy of Jeremiah put first, it might not be improper, currente calamo--for a transcriber to quote any passage out of that volume, under his name. The Jews used to say, The spirit of Jeremiah was in Zechariah, and so they were as one prophet. Some suggest that it was spoken by Jeremiah, but written by Zechariah; or that Jeremiah wrote the ninth, tenth, and eleventh chapters of Zechariah. Now this passage in the prophet is a representation of the great contempt of God, that was found among the Jews, and the poor returns they made to him for rich receivings from him. But here that is really acted, which was there but figuratively expressed. The sum of money is the same--thirty pieces of silver; this they weighed for his price, at this rate they valued him; a goodly price; and this was cast to the potter in the house of the Lord; which was here literally accomplished. Note, We should better understand the events of Providence, if we were better acquainted even with the language and expressions of scripture; for even those also are sometimes written upon the dispensations of Providence so plainly, that he who runs may read them. What David spoke figuratively (Ps. xlii. 7), Jonah made a literal application of; All thy waves and thy billows are gone over me, Jonah iii. 3.

The giving of the price of him that was valued, not for him, but for the potter's field, bespeaks, 1. The high value that ought to be put upon Christ. The price was given, not for him; no, when it was given for him, it was soon brought back again with disdain, as infinitely below his worth; he cannot be valued with the gold of Ophir, nor this unspeakable Gift brought with money. 2. The low value that was put upon him. They of the children of Israel did strangely undervalue him, when his price did but reach to buy a potter's field, a pitiful sorry spot of ground, not worth looking upon. It added to the reproach of his being bought and sold, that it was at so low a rate. Cast it to the potter, so it is in Zechariah; a contemptible petty chapman, not the merchant that deals in things of value. And observe, They of the children of Israel thus undervalued him; they who were his own people, that should have known better what estimate to put upon him, they to whom he was first sent, whose glory he was, and whom he had valued so highly, and bought so dear. He gave kings' ransoms for them, and the richest countries (so precious were they in his sight, Isa. xliii. 3, 4), Egypt, and Ethiopia, and Seba; but they gave a slave's ransom for him (see Exod. xxi. 32), and valued him but at the rate of a potter's field; so was that blood trodden under foot, which bought the kingdom of heaven for us. But all this was as the Lord appointed; so the prophetic vision was, which typified this event, and so the event itself, as the other instances of Christ's sufferings, was by the determinate counsel and foreknowledge of God.
Adam Clarke: Commentary on the Bible - 1831
27:1: When the morning was come - As soon as it was light - took counsel against Jesus. They had begun this counsel the preceding evening, see Mat 26:59. But as it was contrary to all forms of law to proceed against a person's life by night, they seem to have separated for a few hours, and then, at the break of day, came together again, pretending to conduct the business according to the forms of law.
To put him to death - They had already determined his death, and pronounced the sentence of death on him; Mat 26:66. And now they assemble under the pretense of reconsidering the evidence, and deliberating on it, to give the greater appearance of justice to their conduct. They wished to make it appear that "they had taken ample time to consider of it, and, from the fullest conviction, by the most satisfactory and conclusive evidence, they had now delivered him into the hands of the Romans, to meet that death to which they had adjudged him."
Albert Barnes: Notes on the Bible - 1834
27:1: Jesus is brought before Pilate - See also Mar 16:1; Luk 23:1; Joh 18:28.
When the morning was come - This was not long after Jesus had been condemned by the Sanhedrin.
Peter's last denial was probably not far from three o'clock a. m., or near the break of day. As soon as it was light, the Jews consulted together for the purpose of taking his life. The sun rose at that season of the year in Judea not far from five o'clock a. m., and the time when they assembled, therefore, was not long after Peter's denial.
The chief priests and elders of the people took counsel - They ned on his trial Mat 26:65-66 agreed that he deserved to die, "on a charge of blasphemy;" yet they did not dare to put him to death by stoning, as they did afterward Stephen Acts 7, and as the law commanded in case of blasphemy, for they feared the people. They therefore "consulted," or took counsel together, to determine on what pretence they could deliver him to the Roman emperor, or to fix some charge of a civil nature by which Pilate might be induced to condemn him. The charge which they fixed on was not that on which they had tried him, and on which they had determined he ought to die, but "that of perverting the nation, and of forbidding to give tribute to Caesar," Luk 23:2. On this accusation, if made out, they supposed Pilate could be induced to condemn Jesus. On a charge of "blasphemy" they knew he could not, as that was not an offence against the Roman laws, and over which, therefore, Pilate claimed no jurisdiction.
To put him to death - To devise some way by which he might be put to death under the authority of the Roman governor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:1: the morning: Jdg 16:2; Sa1 19:11; Pro 4:16-18; Mic 2:1; Luk 22:66; Act 5:21
all: Mat 23:13, Mat 26:3, Mat 26:4; Psa 2:2; Mar 15:1; Luk 23:1, Luk 23:2; Joh 18:28; Act 4:24-28
John Gill
27:1 When the morning was come,.... Or, as soon as it was day, as Luke says, Lk 22:66. The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, Mt 27:5, unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see Lk 22:66, all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood. This was the time of their morning prayers, of their saying their phylacteries, and reciting the "shema", "hear, O Israel! the Lord our God is one Lord", according to their canon, which is this (e):
"from what time do they read the "shema" in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:''
but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon:
all the chief priests and elders of the people. The Syriac and Persic versions leave out the word "all", but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, Mt 26:57, but it being in the night, they might not be all together; Annas particularly seems to have been absent, Jn 18:24, but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this (f);
"the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, , "they are all of them assembled"; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice (g);) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.''
This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, Lk 23:51, these
took counsel against Jesus; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in Ps 2:2, had its accomplishment: what they consulted about was
to put him to death; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law.
(e) Misn. Beracot, c. 1. sect. 2. (f) Maimon. Hilch. Sanhedrin, c. 3. sect. 2. (g) lb. c. 3. sect. 1. Bernidbar Rabba, sect. 1. fol. 177. 3.
John Wesley
27:1 In the morning - As the sanhedrim used to meet in one of the courts of the temple, which was never opened in the night, they were forced to stay till the morning before they could proceed regularly, in the resolution they had taken to put him to death. Mk 15:1; Lk 22:66; Lk 23:1; Jn 18:28.
27:227:2: Կապեցին զնա, եւ առին գնացին. եւ ետո՛ւն ՚ի ձեռս Պոնտացւոյ Պիղատոսի՛ դատաւորի[524]։[524] Ոմանք. Զնա, եւ առեալ գնացին։ Յօրինակին՝ անունս Պիղատոս, այլեւ այլ եղանակաւ գրի, ըստ որում եւ մեք համաձայնեցաք։
2 Նրան կապեցին, առան գնացին եւ յանձնեցին պոնտացի Պիղատոս կուսակալի ձեռքը:
2 Կապելով զանիկա տարին Պոնտացի Պիղատոս կուսակալին ձեռքը տուին։
Կապեցին զնա եւ առին գնացին, եւ ետուն ի ձեռս Պոնտացւոյ Պիղատոսի դատաւորի:

27:2: Կապեցին զնա, եւ առին գնացին. եւ ետո՛ւն ՚ի ձեռս Պոնտացւոյ Պիղատոսի՛ դատաւորի[524]։
[524] Ոմանք. Զնա, եւ առեալ գնացին։ Յօրինակին՝ անունս Պիղատոս, այլեւ այլ եղանակաւ գրի, ըստ որում եւ մեք համաձայնեցաք։
2 Նրան կապեցին, առան գնացին եւ յանձնեցին պոնտացի Պիղատոս կուսակալի ձեռքը:
2 Կապելով զանիկա տարին Պոնտացի Պիղատոս կուսակալին ձեռքը տուին։
zohrab-1805▾ eastern-1994▾ western am▾
27:22 и, связав Его, отвели и предали Его Понтию Пилату, правителю.
27:2  καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν πιλάτῳ τῶ ἡγεμόνι.
27:2. καὶ (and) δήσαντες ( having-binded ) αὐτὸν (to-it) ἀπήγαγον (they-had-led-off) καὶ (and) παρέδωκαν (they-gave-beside) Πειλάτῳ (unto-a-Peilatos) τῷ (unto-the-one) ἡγεμόνι. (unto-a-leader)
27:2. et vinctum adduxerunt eum et tradiderunt Pontio Pilato praesidiAnd they brought him bound and delivered him to Pontius Pilate the governor.
2. and they bound him, and led him away, and delivered him up to Pilate the governor.
27:2. And they led him, bound, and handed him over to Pontius Pilate, the procurator.
27:2. And when they had bound him, they led [him] away, and delivered him to Pontius Pilate the governor.
And when they had bound him, they led [him] away, and delivered him to Pontius Pilate the governor:

2 и, связав Его, отвели и предали Его Понтию Пилату, правителю.
27:2  καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν πιλάτῳ τῶ ἡγεμόνι.
27:2. et vinctum adduxerunt eum et tradiderunt Pontio Pilato praesidi
And they brought him bound and delivered him to Pontius Pilate the governor.
27:2. And they led him, bound, and handed him over to Pontius Pilate, the procurator.
27:2. And when they had bound him, they led [him] away, and delivered him to Pontius Pilate the governor.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 (Мк XV:1; Лк XXII:1; Ин XVII:28). По смыслу рассказ синоптиков здесь одинаков. Иоанн добавляет: «было утро; и они (т. е. враги Христа) не вошли в преторию, чтобы не оскверниться, но чтобы можно было есть пасху». Если бы Иоанн закончил свою речь словом «оскверниться», то она была бы вполне понятна, потому что здесь разумелось бы вообще осквернение от язычников. Но слова его «чтобы можно было есть пасху» показывают, что вечером того дня враги Христа предполагали есть Пасху. Так как невозможно допустить, чтобы они в данном случае отступили от законных постановлений, предписывавших есть пасху с 14 на 15 нисана, то отсюда выводят, что Сам Христос совершил Пасху с 13 да 14 нисана, т. е. раньше установленного в законе времени. Вопрос об этом очень труден, и его нельзя считать решенным до настоящего времени. Как сказано выше, наиболее вероятное мнение то, что под «пасхой» Ин XVIII:28 разумеется «хагига», т. е. приносившиеся в течение пасхальной недели мирные пасхальные жертвы. Законы о них изложены в особенно талмудическом трактате, который так и называется «хагига» (см. Переф. II:513-533). Доказывают, что если бы под «пасхой» Ин XVIII:28 разумелось вкушение пасхального агнца, то иудеям нечего было бы бояться осквернения, потому что от него, при помощи омовений, можно было освободиться до вечера. Но вступление в преторию утром в первый пасхальный день и осквернение делали невозможным для членов Синедриона приносить мирные пасхальные жертвы (хагига), которые также назывались «пасхой». «Ни один компетентный иудейский археолог не будет отрицать, что песах (пасха) может относиться и к хагиге. Мотив же, приписанный членам Синедриона Иоанном, подразумевает, что в настоящем случае песах должно было относиться к хагиге, а не к пасхальному агнцу». Слово «связавши» показывает, что Спаситель во время ночного суда в собрании Синедриона был развязан; теперь же, когда Он был окончательно осужден, Его снова связали, чтобы вести к Пилату. Причина отведения к Пилату заключалась в том, что с того времени, когда Иудея, вместе с Самарией и Идумеей, была обращена в римскую провинцию (после Архелая), у иудеев отнято было jus gladii (право меча) и jus vitae aut necis (право жизни или смерти). Поэтому члены Синедриона не могли сами привести в исполнение своего приговора (это было ultra vires) и должны были представить его на утверждение Пилата. Пилат довольно долго правил Иудеей. Он был пятый прокуратор Иудеи. Филон обвиняет его «во взяточничестве, насилиях, хищничестве, бесчинствах, оскорблениях, нерассудительных и частых убийствах, бесконечных и невыносимых жестокостях». Сведения о Пилате, сообщаемые в разных местах Иосифом Флавием и в Новом Завете, в сущности, согласны с тем, что говорит о Пилате Филон, и показывают, что его характеристика не была написана под влиянием ненависти и раздражения, какие питали иудеи вообще к язычникам, и особенно к прокураторам. Разбираемый стих служит одним из важнейших доказательств, не намеренно приведенных евангелистами, мысли, что члены Синедриона, осудив Христа насмерть, знали, на что рассчитывали, и были уверены в том, что добьются утверждения своего приговора от такого лица, как Пилат. Он был назначен на должность прокуратора императором Тиверием в 12-й год его царствования (26 год по Р. Хр.). До Пилата прокураторами были Колоний, Марк Амбивий, Анний Руф и Валерий Грат. В конце 36 года нашей эры, по жалобе самарян, принесенной сирскому легату Вителлию, Пилат отставлен был им от должности и послан в Рим для суда. Он прибыл туда вскоре после смерти императора Тиверия и сослан в заточение в Виенну (в Галлии), где, по показанию Евсевия (Ц. И. II:7), лишил себя жизни в царствование Кая. Имя Пилата по-гречески пишется разно: PielatoV и PilatoV. Предполагают, что Понтий (PontioV, Pontius) было его имя, указывавшее на его связь, по происхождению или усыновлению, с древней самнитской фамилией Pontii; а Пилат — фамилия. Значение слова «Пилат» объясняли разно: или писали «Pileatus», — слово это указывало на лицо, носившее pileus или pileum — шапка, делавшаяся из войлока, которая надевалась на рабов, когда их отпускали на свободу (manumissio). Если бы такое производство было правильно, то можно было бы думать, что Пилат происходил от каких-нибудь рабов, отпущенных на свободу. Другие производили фамилию Пилата от pilum, дротик, копье. Но оба эти производства сомнительны, как сомнительно и то, что Пилат не есть имя, а фамилия (в нашем символе веры — «при Понтийстем Пилате», — Пилат имя, а Понтийский фамилия). Пилат был римским прокуратором Иудеи, Самарии и Идумеи. Прокураторы назначались самим императором, но находились в подчинении у правителя Сирии, или пропретора. По-гречески должность прокуратора называлась epitropoV — слово, встречающееся в Мф XX:8; Лк VIII:3; Гал IV:2. Но в Евангелии Матфея он называется hgemwn — вождь (XXVII:2, 11, 14, 15, 21, 23, 27; XXVIII:14); может быть, его так называет и Лука (XX:20).
Adam Clarke: Commentary on the Bible - 1831
27:2: They - delivered him to Pontius Pilate - The Sanhedrin had the power of life and death in their own hands in every thing that concerned religion; but as they had not evidence to put Christ to death because of false doctrine, they wished to give countenance to their conduct by bringing in the civil power, and therefore they delivered him up to Pilate as one who aspired to regal dignities, and whom he must put to death, if he professed to be Caesar's friend. Pontius Pilate governed Judea ten years under the Emperor Tiberius; but, having exercised great cruelties against the Samaritans, they complained of him to the emperor, in consequence of which he was deposed, and sent in exile to Vienna, in Dauphiny, where he killed himself two years after.
Albert Barnes: Notes on the Bible - 1834
27:2: And when they had bound him - He was "bound" when they took him in the garden, Joh 18:12. Probably when he was tried before the Sanhedrin in the palace of Caiaphas, he had been loosed from his bonds, being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands.
Pontius Pilate, the governor - The governor appointed by the Romans over Judea. The governor commonly resided at Caesarea; but he came up to Jerusalem usually at the great feasts, when great numbers of the Jews were assembled, to administer justice, and to suppress tumults if any should arise. The "title" which Pilate received was that of "governor or procurator." The duties of the office were, chiefly, to collect the Rev_enues due to the Roman emperor, and in certain cases to administer justice. Pilate was appointed governor of Judea by Tiberius, then Emperor of Rome. John says Joh 18:28 that they led Jesus from Caiaphas to the hall of judgment - that is, to the part of the "praetorium," or governor's palace, where justice was administered. The Jews did not, however, enter in themselves, lest they should be defiled, but that they might eat the Passover. In Num 19:22 it is said that whosoever touched an unclean thing should be unclean. For this reason they would not enter into the house of a pagan, lest they should contract some defilement that would render them unfit to keep the Passover.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: bound: Gen 22:9; Joh 18:12, Joh 18:24; Act 9:2, Act 12:6, Act 21:33, Act 22:25, Act 22:29, Act 24:27, Act 28:20; Ti2 2:9; Heb 13:3
delivered: Mat 20:19; Luk 18:32, Luk 18:33, Luk 20:20; Act 3:13
Pontius Pilate: Pontius Pilate governed Judea ten years under the emperor Tiberius, from his 13th to his 23rd year ad 26 to 36; but, having exercised great cruelties against the Samaritans, they complained to Vitellius, governor of Syria, who sent Marcellus, one of his friends, to superintend Judea, and ordered Pilate to Rome, to give an account of his conduct to Tiberius. The emperor was dead before he arrived; but it is an ancient tradition, that he was banished to Vienne in Dauphiny, where he was reduced to such extremity that he killed himself with his own sword two years after.
John Gill
27:2 And when they had bound him,.... The captain, and officers, bound him when they first took him, and brought him to Annas, and Annas sent him bound to Caiaphas, Jn 18:12. Perhaps he might be unloosed whilst he was examining before the high priest, under a show of freedom to speak for himself; or they might bind him faster now, partly greater security, as he passed through the streets, and partly for his greater reproach; as also, that he might be at once taken to be a malefactor by the Roman judge;
they led him away: the chief priests and elders of the people led him, at least by their servants, and they themselves attending in person, that they might awe the people from attempting a rescue of him, as they passed along; and that they might influence the Roman governor speedily to put him to death; and lest he should be prevailed upon to release him, through his own commiseration, the innocence of Jesus, and the entreaty of his friends.
And delivered him to Pontius Pilate the governor; and so fulfilled what Christ had predicted, Mt 20:19. This they did, either because the power of judging in cases of life and death was taken away from them; or if it was not, they chose that the infamy of his death should be removed from them, and be laid upon a Gentile magistrate; and chiefly because they were desirous he should die the death of the cross. The Syriac, Arabic, and Persic versions leave out the first name Pontius, and only call him Pilate: the Ethiopic version calls him Pilate Pontinaeus; and Theophylact suggests, that he was so called because he was of Pontus. Philo the Jew (h) makes mention of him:
"Pilate, says he, was , "procurator of Judea"; who not so much in honour of Tiberius, as to grieve the people, put the golden shields within the holy city in the palace of Herod.''
And so Tacitus (i) calls him the procurator of Tiberius, and Josephus also (k). It is said (l) of him, that falling into many calamities, he slew himself with his own hand, in the times of Caligula, and whilst Publicola and Nerva were consuls; which was a righteous judgment of God upon him for condemning Christ, contrary to his own conscience.
(h) De Legat. ad Caium, p. 1033, 1034. (i) Hist. l. 15. (k) De Bello Jud. l. 2. e. 9. sect. 2. (l) M. Aurel-Cassiodor. Chronicon in Caligula, Joseph. Antiq. l. 18. c. 11. Euseb. Eccl. Hist. l. 2. c. 7.
John Wesley
27:2 Having bound him - They had bound him when he was first apprehended. But they did it now afresh, to secure him from any danger of an escape, as he passed through the streets of Jerusalem.
27:327:3: Յայնժամ տեսեա՛լ Յուդայի՝ որ մատնեացն զնա, թէ պարտաւորեցաւ, զղջացա՛ւ. եւ դարձոյց զարծաթն առ քահանայապետսն եւ ծերս ժողովրդեանն[525]՝ [525] Ոմանք. Որ մատնեաց զնա... եւ առ ծերս. կամ՝ ցծերս ժո՛՛։
3 Այն ժամանակ Յուդան, որ Յիսուսին մատնել էր, տեսնելով, որ Յիսուս դատապարտուեց, զղջաց, արծաթ դրամները վերադարձրեց քահանայապետներին եւ ժողովրդի ծերերին ու ասաց
3 Այն ատեն Յուդա, որ զանիկա մատնեց, տեսնելով որ դատապարտուեցաւ, զղջաց ու երեսուն արծաթը ետ դարձուց քահանայապետներուն եւ ծերերուն
Յայնժամ տեսեալ Յուդայի որ մատնեացն զնա թէ պարտաւորեցաւ, զղջացաւ եւ դարձոյց [100]զարծաթն առ քահանայապետսն եւ ծերս ժողովրդեանն:

27:3: Յայնժամ տեսեա՛լ Յուդայի՝ որ մատնեացն զնա, թէ պարտաւորեցաւ, զղջացա՛ւ. եւ դարձոյց զարծաթն առ քահանայապետսն եւ ծերս ժողովրդեանն[525]՝
[525] Ոմանք. Որ մատնեաց զնա... եւ առ ծերս. կամ՝ ցծերս ժո՛՛։
3 Այն ժամանակ Յուդան, որ Յիսուսին մատնել էր, տեսնելով, որ Յիսուս դատապարտուեց, զղջաց, արծաթ դրամները վերադարձրեց քահանայապետներին եւ ժողովրդի ծերերին ու ասաց
3 Այն ատեն Յուդա, որ զանիկա մատնեց, տեսնելով որ դատապարտուեցաւ, զղջաց ու երեսուն արծաթը ետ դարձուց քահանայապետներուն եւ ծերերուն
zohrab-1805▾ eastern-1994▾ western am▾
27:33 Тогда Иуда, предавший Его, увидев, что Он осужден, и, раскаявшись, возвратил тридцать сребренников первосвященникам и старейшинам,
27:3  τότε ἰδὼν ἰούδας ὁ παραδιδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις
27:3. Τότε (To-the-one-which-also) ἰδὼν (having-had-seen,"Ἰούδας (an-Ioudas) ὁ (the-one) παραδοὺς (having-had-given-beside) αὐτὸν (to-it,"ὅτι (to-which-a-one) κατεκρίθη (it-was-separated-down,"μεταμεληθεὶς (having-been-concerned-with-unto) ἔστρεψεν (it-beturned) τὰ (to-the-ones) τριάκοντα (to-thirty) ἀργύρια (to-silverlets) τοῖς (unto-the-ones) ἀρχιερεῦσιν (unto-first-sacreders-of) καὶ (and) πρεσβυτέροις ( unto-more-eldered ,"λέγων (forthing,"Ἥμαρτον (I-had-un-adjusted-along) παραδοὺς (having-had-given-beside) αἷμα (to-a-blood) δίκαιον. (to-course-belonged)
27:3. tunc videns Iudas qui eum tradidit quod damnatus esset paenitentia ductus rettulit triginta argenteos principibus sacerdotum et senioribusThen Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients,
3. Then Judas, which betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders,
27:3. Then Judas, who betrayed him, seeing that he had been condemned, regretting his conduct, brought back the thirty pieces of silver to the leaders of the priests and the elders,
27:3. Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders:

3 Тогда Иуда, предавший Его, увидев, что Он осужден, и, раскаявшись, возвратил тридцать сребренников первосвященникам и старейшинам,
27:3  τότε ἰδὼν ἰούδας ὁ παραδιδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις
27:3. tunc videns Iudas qui eum tradidit quod damnatus esset paenitentia ductus rettulit triginta argenteos principibus sacerdotum et senioribus
Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients,
27:3. Then Judas, who betrayed him, seeing that he had been condemned, regretting his conduct, brought back the thirty pieces of silver to the leaders of the priests and the elders,
27:3. Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 О гибели Иуды рассказывается у Матфея и в Деян I:18-20. Не подлежит сомнению, что в обоих этих местах рассказывается об одном и том же. Но в подробностях оба рассказа совершенно различны. О том, что Иуда возвратил сребренники первосвященникам и старейшинам, бросив их в храме, в Деяниях не говорится. Напротив, сообщается, что Иуда сам купил на эти деньги поле. Показания о смерти Иуды также различны. По Матфею, он удавился; по Луке (Деян) — низринулся, рассеклось чрево его, и выпали все внутренности его. На основании этих и других различий одни считали или оба рассказа «легендарными», или только рассказ Матфея, или — Луки. Но на самом деле нет «никакого реального различия в рассказах Матфея и Деяний». Происхождение разноречия объясняли тем, что ни Матфей, ни Лука, ни другие лица не были, как само собою понятно, свидетелями — очевидцами гибели Иуды, и потому в своих рассказах передали только те сведения, какие распространены были в народе. Твердо установлено, что «земля крови» в обоих рассказах есть одно и то же. Столь же достоверно, что Апостол Петр в Деян словами «неправедною мздою» означает ни что иное, как тридцать сребренников, о которых пишет Матфей. Но деньги, которые Иуда некогда тайно присваивал себе из ящика, не могли быть «неправедною мздою». Иуда, вероятно, сам купил землю, как только получил деньги за предательство, в среду или четверг. Но вскоре после того он отказался от своей покупки, еще не уплатив денег. Он принес их к первосвященникам, затем ушел и удавился. Петр, говоря, что Пс LVIII:26 исполнился на Иуде, объясняет, каким образом принадлежавшая Иуде земля получила название «земли крови». Он производит название «земля крови», очевидно, от кровавого конца Иуды, а не от денег за кровь, как Матфей. Но оба эти производства не исключают одно другого. Весьма вероятно, что Иуда умер на купленном им поле. Это могло дать повод первосвященникам купить именно то поле, где удавился Иуда. — О значении metamelomai см. прим. к XXI:32. MetamelhqeiV и здесь не значит, «раскаявшись» «в библейском смысле», а одумавшись, потому что если бы Иуда действительно раскаялся, то был бы прощен, как и Петр. Слово metamelhqeiV имеет здесь особенный смысл. Когда Иуда увидел, что Спаситель осужден на смерть, то не раскаялся, не почувствовал сожаления, а только потерял последнюю надежду. На самом деле ему не удалось пристать к первосвященникам и их партии. Дело было сделано, и Иуда, из учеников Христа, стал теперь врагам Христа совершенно не нужен. С другой стороны, ученики Христа после поступка Иуды также не могли возвратить его в свою среду. Таким образом, Иуда остался наедине с самим собою и своими деньгами. Он почувствовал себя одиноким в этом мире, и это одиночество было страшно. У него не было друзей. При таких обстоятельствах преступление его могло принимать в его глазах все более и более чудовищные размеры, начало казаться ему таким, каким действительно было, без всяких прикрас, перетолкований и оправданий в смысле практической пользы и необходимости. Пред совершением всякого греховного деяния оно всегда представляется с привлекательной стороны; иначе не было бы и поводов ко греху, и люди обходились бы без него. До предательства Иуда мог рассматривать свое деяние не иначе, как с его приятных сторон; это были нажива и расположение важных и влиятельных лиц, — воображение Иуды рисовало все это в самом розовом и привлекательном свете. Тогда не было нужды, если от удовлетворения алчности Иуды кто-нибудь может пострадать. Он решился на преступление и совершил его. Но как только оно было совершено, вся привлекательность его мгновенно исчезла и остался один только смрад. «Дорога, улицы, народ — все, казалось, свидетельствовало против Иуды и за Христа». Христос был теперь осужден на смерть и предан Пилату. От Него Иуда не получал никаких обид; все, сказанное ему Христом, клонилось только к назиданию и исправлению предателя. Он начал раздумывать обо всем этом (metamelhqeiV) и почувствовал, в каком ужасном положении он теперь находился. Для Иуды сделался весь его душевный смрад невыносим; он препятствовал даже его действительному покаянию. Что делать? Полученные им сребренники его тяготили, и он решился с ними расстаться. Но как? Раздать эти деньги нищим? Это он мог бы сделать, если бы, действительно, жалел о нищих. Но какая от этого была бы польза? Нищие получили бы деньги и ушли от Иуды. Преступники обыкновенно мало думают о благотворениях. Вся привлекательность благотворения исчезает, когда оно совершается при помощи неправильно приобретенных средств. Иуда счел за лучшее возвратить деньги тем, от которых они были получены. Этим хотя сколько-нибудь можно было скрасить преступление, совершенное предателем, и оно, по крайней мере, могло бы получить вид бескорыстного деяния. Глагол estreyen тот же, как у LXX Ис XXXVIII:8 — здесь значит возвращать что-нибудь, свое обращать назад; в других случаях обыкновенно употребляется apostrefein.
Adam Clarke: Commentary on the Bible - 1831
27:3: Judas - when he saw that he was condemned, repented - There is much of the wisdom and goodness of God to be seen in this part of Judas's conduct. Had our Lord been condemned to death on the evidence of one of his own disciples, it would have furnished infidels with a strong argument against Christ and the Christian religion. "One of his own disciples, knowing the whole imposture, declared it to the Jewish rulers, in consequence of which he was put to death as an impostor and deceiver." But the traitor, being stung with remorse, came and acknowledged his crime, and solemnly declared the innocence of his Master, threw back the money which they gave him to induce him to do this villainous act; and, to establish the evidence which he now gave against them and himself, in behalf of the innocence of Christ, hanged himself, or died through excessive grief and contrition. Thus the character of Christ was rescued from all reproach; infidelity deprived of the power to cry "imposture!" and the Jewish rulers overwhelmed with eternal infamy. If it should ever be said, "One who knew him best delivered him up as an impostor," - to this it may be immediately answered, "The same person, struck with remorse, came and declared his own guilt, and Christ's innocence; accused and convicted the Jewish rulers, in the open council, of having hired him to do this iniquitous action, threw them back the bribe they had given him, and then hanged himself through distress and despair, concluding his iniquity in this business was too great to be forgiven." Let him who chooses, after this plenary evidence to the innocence of Christ, continue the objection, and cry out imposture! take heed that he go not and do Likewise. Caiaphas, Pilate, and Judas have done so already, and I have known several, who have called Christ an impostor, who have cut their own throats, shot, drowned, or hanged themselves. God is a jealous God, and highly resents every thing that is done and said against that eternal truth that came to man through Jesus Christ, by the Holy Spirit. Indeed, there is one class of Deists, viz. those who are vicious in their lives, and virulent in their opposition to Christianity, who generally bring themselves to an untimely end.
Albert Barnes: Notes on the Bible - 1834
27:3: Then Judas, when he saw that he was condemned, repented himself - This shows that Judas did not suppose that the affair would have resulted in this calamitous manner. He probably expected that Jesus would work a miracle to deliver himself, and not suffer this condemnation to come upon him. When he saw him taken, bound, tried, and condemned - when he saw that all probability that he would deliver himself was taken away - he was overwhelmed with disappointment, sorrow, and remorse. The word rendered "repented himself," it has been observed, does not of necessity denote a change "for the better," but "any" change of views and feelings. Here it evidently means no other change than that produced by the horrors of a guilty conscience, and by deep remorse for crime at its unexpected results. It was not saving repentance. That leads to a holy life this led to an increase of crime in his own death. True repentance leads the sinner to the Saviour. This led away from the Saviour to the gallows. Judas, if he had been a true penitent, would have come then to Jesus; would have confessed his crime at his feet, and sought for pardon there. But, overwhelmed with remorse and the conviction of vast guilt, he was not willing to come into his presence, and added to the crime of treason that of self-murder. Assuredly such a man could not be a true penitent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: Judas: Mat 26:14-16, Mat 26:47-50; Mar 14:10, Mar 14:11, Mar 14:43-46; Luk 22:2-6, Luk 22:47, Luk 22:48; Joh 13:2, Joh 13:27; Joh 18:3
repented: Job 20:5, Job 20:15-29; Co2 7:10
Geneva 1599
27:3 (1) Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
(1) An example of the horrible judgment of God upon those who sell Christ as opposed to those who buy Christ.
John Gill
27:3 Then Judas, which had betrayed him,.... Before, he is described as he that shall, or should, or doth betray him; but now having perpetrated the horrid sin, as he that had done it.
When he saw that he was condemned; that is, that Jesus was condemned, as the Syriac and Persic versions read, either by the Jewish sanhedrim, or by Pilate, or both; for this narrative concerning Judas may be prophetically inserted here, though the thing itself did not come to pass till afterwards; and the sense be, that when he, either being present during the whole procedure against Christ; or returning in the morning after he had received his money, and had been with his friends; finding that his master was condemned to death by the sanhedrim, who were pushing hard to take away his life; that they had delivered him bound to the Roman governor; and that he, after an examination of him, had committed him to the soldiers to mock, and scourge, and crucify him; and seeing him leading to the place of execution,
repented himself: not for the sin, as committed against God and Christ; but as it brought a load of present guilt and horror upon his mind, and exposed him to everlasting punishment: it was not such a repentance by which he became wiser and better; but an excruciating, tormenting pain in his mind, by which he became worse; therefore a different word is here used than what commonly is for true repentance: it was not a godly sorrow for sin, or a sorrow for sin, as committed against God, which works repentance to salvation not to be repented of; but a worldly sorrow, which issues in death, as it did in him. It did not spring from the love of God, as evangelical repentance does, nor proceed in the fear of God, and his goodness; but was no other than a foretaste of that worm that dieth not, and of that fire which cannot be quenched: it was destitute of faith in Christ; he never did believe in him as the rest of the disciples did; see Jn 6:64, and that mourning which does not arise from looking to Jesus, or is not attended with faith in him, is never genuine. Judas's repentance was without hope of forgiveness, and was nothing else but horror and black despair, like that of Cain's, like the trembling of devils, and the anguish of damned souls. It looks as if Judas was not aware that it would issue in the death of Christ: he was pushed on by Satan, and his avarice, to hope, that he should get this money, and yet his master escape; which he imagined he might do, either through such a defence of himself, as was not to be gainsaid; or that he would find out ways and means of getting out of the hands of the Jews, as he had formerly done, and with which Judas was acquainted: but now, there being no hope of either, guilt and horror seize his mind, and gnaw his conscience; and he wishes he had never done the accursed action, which had entailed so much distress and misery upon him:
and brought again the thirty pieces of silver to the chief priests and elders: which was the sum he; had covenanted for, and they had agreed to give him, on condition of delivering Jesus into their hands, which he had done: and it appears from hence, that the money had been accordingly paid him, and he had received it. But he being filled with remorse of conscience for what he had done, feels no quietness in his mind; nor could he save of what he had desired, but is obliged to return it; not from an honest principle, as in the case of true repentance, but on account of a racking and torturing conscience.
John Wesley
27:3 Then Judas seeing that he was condemned - Which probably he thought Christ would have prevented by a miracle.
Robert Jamieson, A. R. Fausset and David Brown
27:3 JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mk 15:1; Lk 23:1; Jn 18:28). (Mt 27:1-10)
Then Judas, which had betrayed him, when he saw that he was condemned--The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies power: and if so, his remorse would come upon him with all the greater keenness.
repented himself--but, as the issue too sadly showed, it was "the sorrow of the world, which worketh death" (2Cor 7:10).
and brought again the thirty pieces of silver to the chief priests and elders--A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!
27:427:4: եւ ասէ. Մեղա՛յ զի մատնեցի զարիւն արդար։ Եւ նոքա ասեն. Մեզ՝ չէ՛ փոյթ, դո՛ւ գիտես։
4 «Մեղանչեցի, որովհետեւ արդար արիւն մատնեցի»: Իսկ նրանք ասացին. «Մեր հոգը չէ, դո՛ւ գիտես»
4 Ու ըսաւ. «Մեղա՜յ, անմեղ արիւն մատնեցի»։ Անոնք ըսին. «Մեզի ի՞նչ, դուն նայէ»։
եւ ասէ. Մեղայ զի մատնեցի զարիւն արդար: Եւ նոքա ասեն. Մեզ չէ փոյթ, դու գիտես:

27:4: եւ ասէ. Մեղա՛յ զի մատնեցի զարիւն արդար։ Եւ նոքա ասեն. Մեզ՝ չէ՛ փոյթ, դո՛ւ գիտես։
4 «Մեղանչեցի, որովհետեւ արդար արիւն մատնեցի»: Իսկ նրանք ասացին. «Մեր հոգը չէ, դո՛ւ գիտես»
4 Ու ըսաւ. «Մեղա՜յ, անմեղ արիւն մատնեցի»։ Անոնք ըսին. «Մեզի ի՞նչ, դուն նայէ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:44 говоря: согрешил я, предав кровь невинную. Они же сказали ему: что нам до того? смотри сам.
27:4  λέγων, ἥμαρτον παραδοὺς αἷμα ἀθῶον. οἱ δὲ εἶπαν, τί πρὸς ἡμᾶς; σὺ ὄψῃ.
27:4. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Τί (What-one) πρὸς (toward) ἡμᾶς; (to-us?"σὺ (Thou) ὄψῃ . ( thou-shall-behold )
27:4. dicens peccavi tradens sanguinem iustum at illi dixerunt quid ad nos tu viderisSaying: I have sinned in betraying innocent blood. But they said: What is that to us? Look thou to it.
4. saying, I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou .
27:4. saying, “I have sinned in betraying just blood.” But they said to him: “What is that to us? See to it yourself.”
27:4. Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is that] to us? see thou [to that].
Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is that] to us? see thou:

4 говоря: согрешил я, предав кровь невинную. Они же сказали ему: что нам до того? смотри сам.
27:4  λέγων, ἥμαρτον παραδοὺς αἷμα ἀθῶον. οἱ δὲ εἶπαν, τί πρὸς ἡμᾶς; σὺ ὄψῃ.
27:4. dicens peccavi tradens sanguinem iustum at illi dixerunt quid ad nos tu videris
Saying: I have sinned in betraying innocent blood. But they said: What is that to us? Look thou to it.
27:4. saying, “I have sinned in betraying just blood.” But they said to him: “What is that to us? See to it yourself.”
27:4. Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is that] to us? see thou [to that].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 Sic in infemo quoque sentient damnati (так в аду будут чувствовать осужденные). Иуда явился к первосвященникам и старейшинам, по-видимому, первоначально с простым предложением взять назад деньги. Он держал их в своих руках. В качестве основания для их возврата он выставлял свой грех, заключавшийся в том, что он предал на смерть ни в чем неповинного Христа. Нет никаких следов, чтобы это покаяние Иуды было вполне искренним. Он говорит так, как обыкновенно говорят люди, называющее себя грешными, но на деле вовсе не думающие ни о покаянии, ни об исправлении. На глазах Иуды совсем незаметно тех слез, которыми обливался Петр. Не найдут ли лица, сами принимавшие участие в осуждении Христа, каких-либо средств, чтобы своим перстом, смоченным вводе, хотя бы сколько-нибудь охладить внутреннее пламя, сжигавшее теперь все внутренности Иуды? Но он встретил здесь только холодное, безучастное отношение и к себе, и к своему делу, равнявшееся полному презрению. Враги Христа нисколько не раскаивались в том, что предали Его Пилату. Так должны были думать и все, причастные к этому делу, в том числе и Иуда. Если же он теперь думает иначе, видит ясно, что поступил не так, как, по его мнению, следовало бы поступить, то до этого первосвященникам и старейшинам нет никакого дела. Он должен сам позаботиться (su oyh ср. 1 Цар XXV:17; Деян VIII:15) о том, как выпутаться из затруднительного положения, в которое сам себя поставил, а не кто-нибудь другой. Никто не принуждал его к предательству. Если бы он не поспешил с ним, то все равно Христа можно бы было взять и после праздника. Тогда вышло бы, может быть, даже лучше. А теперь — как много народного шума! Участие Иуды во взятии Христа было излишне, бесполезно, потому что Ему все равно нельзя было спастись, когда великий Синедрион высказался за Его смерть. Иуда — только маленький человечек, ничтожная спица в огромной колеснице, слабая пружина в заведенной машине. Иуда почувствовал, что сделал проклятое дело, и ему не оставалось ничего больше, как только насильственно покончить с собой. В законе сказано было: «проклят, кто берет подати, чтобы убить душу и пролить кровь невинную. И весь народ скажет: аминь» (Втор XXVII:25), Ср. 1 Мак I:37; 2 Мак I:8.
Adam Clarke: Commentary on the Bible - 1831
27:4: Innocent blood - Αιμα αθωον, a Hebraism, for an innocent man. But instead of αθωον, innocent, two ancient MSS., Syriac, Vulgate, Sahidic, Armenian, and all the Itala; Origen, Cyprian, Lucifer, Ambrose, Leo, read δικαιον, righteous, or just.
What is that to us? - What is it? - A great deal. You should immediately go and reverse the sentence you have pronounced, and liberate the innocent person. But this would have been justice, and that would have been a stranger at their tribunal.
Albert Barnes: Notes on the Bible - 1834
27:4: I have sinned - I have been guilty. I have done wrong.
In that I have betrayed the innocent blood - That is, in betraying an innocent being to death. Blood is put here for "life," or for the "man." The meaning is, that he knew and felt that Jesus was innocent. This confession is a remarkable proof that Jesus was innocent. Judas had been with him for three years. He had seen him in public and private; he had heard his public teaching and his private views; he had seen him in all circumstances; and if he had done anything evil, or advanced anything against the Roman emperor, Judas was competent to testify it. Had he known any such thing he would have stated it. His testimony, being a disciple of Jesus, would have been to the chief priests far more valuable than that of any other man; and he might not only have escaped the horrors of a troubled conscience and an awful death, but have looked for an ample reward. That he did not make such a charge that he fully and frankly confessed that Jesus was innocent - and that he gave up the ill-gotten price of treason, is full proof that, in the belief of Judas, the Saviour was free from crime, and even the suspicion of crime.
What is that to us? - This form of speaking denoted that they had nothing to do with his remorse of conscience, and his belief that Jesus was innocent. They had secured what they wanted - the person of Jesus - and they cared little now for the feelings of the traitor. So all wicked men who make use of the agency of others for the accomplishment of crime or the gratification of passion care little for the effect on the instrument. They will soon cast him off and despise him, and in thousands of instances the instruments of villainy and the panders to the pleasures of others are abandoned to remorse, wretchedness, crime, and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: I have sinned: Gen 42:21, Gen 42:22; Exo 9:27, Exo 10:16, Exo 10:17, Exo 12:31; Sa1 15:24, Sa1 15:30; Kg1 21:27; Rom 3:19
the innocent: Mat 27:19, Mat 27:23, Mat 27:24, Mat 27:54; Kg2 24:4; Jer 26:15; Jon 1:14; Luk 23:22, Luk 23:41, Luk 23:47; Joh 19:7; Act 13:28; Heb 7:26; Pe1 1:19
What: Mat 27:25; Act 18:15-17; Ti1 4:2; Tit 1:16; Jo1 3:12; Rev 11:10
see: Sa1 28:16-20; Job 13:4, Job 16:2; Luk 16:25, Luk 16:26
John Gill
27:4 Saying, I have sinned,.... Here was a confession, and yet no true repentance; for he confessed, but not to the right persons; not to God, nor Christ, but to the chief priests and elders; nor over the head of the antitypical scape goat, not seeking to Christ for pardon and cleansing, nor did he confess and forsake sin, but went on adding sin to sin, and so found no mercy. The same confession was made by a like hardened wretch, Pharaoh, Ex 9:27. He proceeds and points out the evil he had committed:
in that I have betrayed innocent blood, or "righteous blood"; so the Vulgate Latin, and Syriac versions, and Munster's Hebrew Gospel read, and some copies; that is, have betrayed an innocent and righteous person, and been the occasion of his blood being about to be shed, and of his dying wrongfully. So God, in his all-wise providence, ordered it, that a testimony should be bore to the innocence of Christ, from the mouth of this vile wretch that betrayed him; to cut off the argument from the Jews, that one of his own disciples knew him to be a wicked man, and as such delivered him into their hands: for though Judas might not believe in him as the Messiah, and the Son of God, at least had no true faith in him, as such; yet he knew, and believed in his own conscience, that he was a good man, and a righteous and innocent one: and what he here says is a testimony of Christ's innocence, and what his conscience obliged him to; and shows the terrors that now encompassed him about; and might have been a warning to the Jews to have stopped all further proceedings against him; but instead of that,
they said, what is that to us? see thou to that: signifying, that if he had sinned, he must answer for it himself; it was no concern of theirs; nor should they form their sentiments of Christ according to his: they knew that he was a blasphemer, and deserving of death; and whatever opinion he had of him, it had no weight with them, who should proceed against him as an evildoer, let him think or say what he would to the contrary; and suggest, that he knew otherwise than what he said: so the Syriac and Persic versions render it, "thou knowest", and the Arabic, "thou knowest better".
John Wesley
27:4 They said, what is that to us? - How easily could they digest innocent blood! And yet they had a conscience! It is not lawful (say they) to put it into the treasury - But very lawful to slay the innocent!
Robert Jamieson, A. R. Fausset and David Brown
27:4 Saying, I have sinned in that I have betrayed the innocent blood--What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (Jn 12:6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips, nor would he have been so stung with remorse as not to be able to keep the money and survive his crime.
And they said, What is that to us? see thou to that--"Guilty or innocent is nothing to us: We have Him now--begone!" Was ever speech more hellish uttered?
27:527:5: Եւ ընկէց զարծաթն ՚ի տաճարին՝ եւ գնաց, եւ չոգաւ խեղդեցա՛ւ[526]։ [526] Ոմանք. Զարծաթն ՚ի տաճարն։
5 Եւ արծաթ դրամները նետեց տաճարի մէջ եւ հեռացաւ ու գնաց ինքն իրեն կախեց
5 Արծաթը տաճարին մէջ ձգեց ու դուրս ելաւ եւ գնաց ինքզինքը խեղդեց։
Եւ ընկէց զարծաթն ի տաճարին եւ գնաց, եւ չոգաւ խեղդեցաւ:

27:5: Եւ ընկէց զարծաթն ՚ի տաճարին՝ եւ գնաց, եւ չոգաւ խեղդեցա՛ւ[526]։
[526] Ոմանք. Զարծաթն ՚ի տաճարն։
5 Եւ արծաթ դրամները նետեց տաճարի մէջ եւ հեռացաւ ու գնաց ինքն իրեն կախեց
5 Արծաթը տաճարին մէջ ձգեց ու դուրս ելաւ եւ գնաց ինքզինքը խեղդեց։
zohrab-1805▾ eastern-1994▾ western am▾
27:55 И, бросив сребренники в храме, он вышел, пошел и удавился.
27:5  καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο.
27:5. καὶ (And) ῥίψας (having-flung) τὰ (to-the-ones) ἀργύρια (to-silverlets) εἰς (into) τὸν (to-the-one) ναὸν (to-a-temple) ἀνεχώρησεν, (it-spaced-up-unto,"καὶ (and) ἀπελθὼν (having-had-came-off) ἀπήγξατο . ( it-strangled-off )
27:5. et proiectis argenteis in templo recessit et abiens laqueo se suspenditAnd casting down the pieces of silver in the temple, he departed and went and hanged himself with an halter.
5. And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself.
27:5. And throwing down the pieces of silver in the temple, he departed. And going out, he hanged himself with a snare.
27:5. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
And he cast down the pieces of silver in the temple, and departed, and went and hanged himself:

5 И, бросив сребренники в храме, он вышел, пошел и удавился.
27:5  καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο.
27:5. et proiectis argenteis in templo recessit et abiens laqueo se suspendit
And casting down the pieces of silver in the temple, he departed and went and hanged himself with an halter.
27:5. And throwing down the pieces of silver in the temple, he departed. And going out, he hanged himself with a snare.
27:5. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Страшное раздражение и негодование отразилось на лице Иуды после спокойных, но язвительных слов, сказанных ему первосвященниками и старейшинами. Его раздражение выразилось в том, что он, держа в руках все тридцать сребренников, бросил их через стену, отделявшую в храме двор мужчин от двора священников, бросил с такою силою, что они все или некоторые из них долетели или докатились по мраморному полу до самого храма, до самых его дверей. Затем Иуда быстро удаляется неизвестно куда — в уединение (anecwrhsen) и, придя на сторгованную им землю, снимает с себя длинный ремень, которым было опоясано его тело, привязывает его к какому-то дереву и удавливается (ср. 2 Цар XVII:23). Бездыханное тело Иуды сначала висело на дереве, потом сорвалось, низринулось с стремнины и разбилось так, что внутренности его выпали (Деян I:18). — Как ни прост сам по себе этот рассказ, в нем, независимо от Деян I:18 сл., встречаются значительные трудности. Прежде всего, вопрос о месте, где Иуда бросил сребренники. Оно называется naoV — храм. Слово это часто встречается в Новом Завете и в буквальном, и в переносном (напр., 1 Кор III:16) смысле. Там, где оно употребляется в буквальном смысле, под ним нужно разуметь только храм, соответствовавший скинии, а не места и дворы около храма (см. напр., Мф XXIII:35; XXVII:51). Но в таком случае возникает вопрос, каким образом Иуда мог проникнуть в самый храм, т. е. или в притвор, или во святилище, когда вход туда был доступен только одним священникам? Отвечая на это, Цан и другие принимают, что под naoV здесь нельзя разуметь, собственно, храма, а все to ieron, т. е. все храмовые постройки. В таком более широком значении слово встречается у Иосифа Флавия. Некоторые думают, что Иуда принес сначала деньги в дом Каиафы и даже Пилата — в преторию, где находились члены Синедриона, обвинявшие Христа, и так как они не захотели там принять денег, то ушел в храм и бросил деньги там. Гораздо вероятнее представленное выше мнение, что это был не самый храм в собственном смысле, а храм вместе с двором священников как в XXIII:16, 21, 35; XXVI:61. Иуда, таким образом, бросил деньги во двор священников. — Далее, представляется вопрос, каким образом в храме были первосвященники (arciereiV), вместе со старейшинами, когда они были заняты судом над Иисусом Христом у Пилата? По мнению Августина, Иуда принес деньга в храм после трех часов вечера в пятницу, когда Христос умер на кресте и священники после того заняты были богослужением. Другие объясняли дело тем, что не все члены Синедриона были у Пилата и что часть их (может быть, даже для наблюдения за порядком в храме) осталась в храме. Некоторые думают, что Иуда встретил первосвященников и старейшин в храме, когда Христа отвели к Ироду. — В конце же концов все-таки трудно сказать, когда была смерть Иуды; в тот ли самый день, когда умер Христос, или несколько позже. Евангелист, по-видимому, приурочивает его смерть ко времени раньше смерти Самого Христа.
Adam Clarke: Commentary on the Bible - 1831
27:5: In the temple - Ναος signifies, properly, the temple itself, into which none but the priests were permitted to enter; therefore εν τῳ ναῳ must signify, near the temple, by the temple door, where the boxes stood to receive the free-will offerings of the people, for the support and repairs of the sacred edifice. See this amply proved by Kypke.
Hanged himself - Or was strangled - απηγξατο. Some eminent critics believe that he was only suffocated by excessive grief, and thus they think the account here given will agree with that in Act 1:18. Mr. Wakefield supports this meaning of the word with great learning and ingenuity. I have my doubts - the old method of reconciling the two accounts appears to me quite plausible - he went and strangled himself, and the rope breaking, he fell down, and by the violence of the fall his body was bursted, and his bowels gushed out. I have thought proper, on a matter of such difficulty, to use the word strangled, as possessing a middle meaning between choking or suffocation by excessive grief, and hanging, as an act of suicide. See the note on Mat 10:4. Dr. Lightfoot is of opinion that the devil caught him up into the air, strangled him, and threw him down on the ground with violence, so that his body was burst, and his guts shed out! This was an ancient tradition.
Albert Barnes: Notes on the Bible - 1834
27:5: And he cast down ... - This was an evidence of his remorse of conscience for his crime. His ill-gotten gain now did him no good. It would not produce relief to his agonized mind. He "attempted," therefore, to obtain relief by throwing back the price of treason; but he attempted it in vain. The consciousness of guilt was fastened to his soul; and Judas found, as all will find, that to cast away or abandon ill-gotten wealth will not alleviate a guilty conscience.
In the temple - It is not quite certain what part of the temple is here meant. Some have thought that it was the place where the Sanhedrin were accustomed to sit; others, the treasury; others, the part where the priests offered sacrifice. It is probable that Judas cared little or thought little to what particular part of the temple he went. In his deep remorse he hurried to the temple, and probably cast the money down in the most convenient spot, and fled to some place where he might take his life.
And went and hanged himself - The word used in the original, here, has given rise to much discussion, whether it means that he was suffocated or strangled by his great grief, or whether he took his life by suspending himself. It is acknowledged on all hands, however, that the latter is its most usual meaning, and it is certainly the most obvious meaning. Peter says, in giving an account of the death of Jesus Act 1:18, that Judas, "falling headlong, burst asunder in the midst, and all his bowels gushed out." There has been supposed to be some difficulty in reconciling these two accounts, but there is really no necessary difference. Both accounts are true. Matthew records the mode in which Judas attempted his death by hanging. Peter speaks of the result. Judas probably passed out of the temple in great haste and perturbation of mind. He sought a place where he might perpetrate this crime.
He would not, probably, be very careful about the fitness or the means he used. In his anguish, his haste, his desire to die, he seized upon a rope and suspended himself; and it is not at all remarkable, or indeed unusual, that the rope might prove too weak and break. Falling headlong - that is, on his face - he burst asunder, and in awful horrors died - a double death, with double pains and double horrors - the reward of his aggravated guilt. The explanation here suggested will be rendered more probable if it be supposed that he hung himself near some precipitous valley. "Interpreters have suggested," says Professor Hackett (Illustrations of Scripture, pp. 275, 276), "that Judas may have hung himself on a tree near a precipice over the valley of Hinnom, and that, the limb or rope breaking, he fell to the bottom, and was dashed to pieces by the fall. For myself, I felt, as I stood in this valley and looked up to the rocky terraces which hang over it, that the proposed explanation was a perfectly natural one. I was more than ever satisfied with it. I measured the precipitous, almost perpendicular walls in different places, and found the height to be, variously, 40, 36, 33, 30, and 25 feet. Trees still grow quite near the edge of these rocks, and, no doubt, in former times were still more numerous in the same place. A rocky pavement exists, also, at the bottom of the ledges, and hence on that account, too, a person who should fall from above would be liable to be crushed and mangled as well as killed. The traitor may have struck, in his fall, upon some pointed rock, which entered the body and caused 'his bowels to gush out.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:5: and departed: Jdg 9:54; Sa1 31:4, Sa1 31:5; Sa2 17:23; Kg1 16:18; Job 2:9, Job 7:15; Psa 55:23; Act 1:18, Act 1:19
Geneva 1599
27:5 And he cast down the pieces of silver in the temple, and (a) departed, and went and hanged himself.
(a) Out of the sight of men.
John Gill
27:5 And he cast down the pieces of silver in the temple,.... Upon the ground, in that part of the temple where they were sitting; in their council chamber, , "the paved chamber", where the sanhedrim used to meet (m): for it seems they would not take the money of him; and he was determined not to carry it back with him, and therefore threw it down before them, left it,
and departed; from the sanhedrim: and went; out of the temple; not to God, nor to the throne of his grace, nor to his master, to ask pardon of him, but to some secret solitary place, to cherish his grief and black despair,
and hanged himself. The kind and manner of his death, as recorded by Luke in Acts 1:18 is, that "falling headlong, he burst asunder the midst, and all his bowels gushed out"; which account may be reconciled with this, by supposing the rope, with which he hanged himself, to break, when falling; it may be, from a very high place, upon a stone, or stump of a tree; when his belly burst, and his guts came out: or it may be rendered, as it is in the Arabic and Ethiopic versions, "he was strangled"; and that either by the devil, as Dr. Lightfoot thinks; who, having been in him for the space of two or three days, caught him up into the air, and threw him down headlong; and dashing him on the ground, he burst in the midst, and his bowels gushed out, and the devil made his exit that way: or by a disease called the squinancy, or quinsy, a suffocation brought upon him by excessive grief, deep melancholy, and utter despair; when being choked by it, he fell flat upon his face, and the rim of his belly burst, and his entrails came out. This disease the Jews call "Iscara"; and if it was what he was subject to from his infancy, his parents might call him Iscariot from hence; and might be designed in providence to be what should bring him to his wretched end: and what is said of this suffocating disorder, seems to agree very well with the death of Judas. They say (n), that
"it is a disease that begins in the bowels, and ends in the throat:''
they call death by it, , "an evil death" (o); and say (p), that
"there are nine hundred and three kinds of deaths in the world, but that , "the hardest of them all is Iscara"; which the Gloss calls "strangulament", and says, is in the midst of the body:''
they also reckon it, , "a violent death" (q); and say (r), that the spies which brought a bad report of the good land, died of it. Moreover, they affirm (s), that
"whoever tastes anything before he separates (i.e. lights up the lamp on the eve of the sabbath, to distinguish the night from the day), shall die by "Iscara", or suffocation.''
Upon which the Gloss says, this is
"measure for measure: he that satisfies his throat, or appetite, shall be choked: as it is said (t) he that is condemned to be strangled, either he shall be drowned in a river, or he shall die of a quinsy, this is "Iscara".''
(m) T. Bab. Sanhedrin, fol. 88. 2. (n) Gloss. in T. Bab. Sabbat, fol 33. 1. (o) T. Bab. Yebamot, fol. 62. 9. (p) Beracot, fol. 3. 1. (q) Gloss. in T. Bab. Taanith, fol. 19. 2. (r) T. Bab. Sota, fol. 35. 1. (s) T. Bab. Pesachim, fol. 105. 1. (t) T. Bab. Cetubot, fol. 30. 2.
John Wesley
27:5 In that part of the temple where the sanhedrim met.
Robert Jamieson, A. R. Fausset and David Brown
27:5 And he cast down the pieces of silver--The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony.
in the temple--the temple proper, commonly called "the sanctuary," or "the holy place," into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet--"I cast them to the potter in the house of the Lord" (Zech 11:13).
and departed, and went and hanged himself--For the details, see on Acts 1:18.
27:627:6: Իսկ քահանայապետիցն առեալ զարծաթն՝ ասեն. Ո՛չ է արժան ընդունել զա՛յդ ՚ի կորբանն, քանզի գինք արեան են[527]։ [527] Ոմանք. Ոչ է արժան արկանել զայդ։
6 Իսկ քահանայապետները արծաթ դրամները վերցնելով՝ ասացին. «Օրինաւոր չէ դրանք ընդունել տաճարի գանձանակի մէջ, քանի որ արեան գին են»
6 Քահանայապետներն ալ արծաթը առնելով՝ ըսին. «Արժան չէ ատիկա կորբանին մէջ* դնել, վասն զի արեան գին է»։
Իսկ քահանայապետիցն առեալ զարծաթն` ասեն. Ոչ է արժան ընդունել զայդ ի կորբանն, քանզի գինք արեան են:

27:6: Իսկ քահանայապետիցն առեալ զարծաթն՝ ասեն. Ո՛չ է արժան ընդունել զա՛յդ ՚ի կորբանն, քանզի գինք արեան են[527]։
[527] Ոմանք. Ոչ է արժան արկանել զայդ։
6 Իսկ քահանայապետները արծաթ դրամները վերցնելով՝ ասացին. «Օրինաւոր չէ դրանք ընդունել տաճարի գանձանակի մէջ, քանի որ արեան գին են»
6 Քահանայապետներն ալ արծաթը առնելով՝ ըսին. «Արժան չէ ատիկա կորբանին մէջ* դնել, վասն զի արեան գին է»։
zohrab-1805▾ eastern-1994▾ western am▾
27:66 Первосвященники, взяв сребренники, сказали: непозволительно положить их в сокровищницу церковную, потому что это цена крови.
27:6  οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν, οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν.
27:6. Οἱ (The-ones) δὲ (moreover) ἀρχιερεῖς (first-sacreders-of) λαβόντες ( having-had-taken ) τὰ (to-the-ones) ἀργύρια (to-silverlets) εἶπαν (they-said,"Οὐκ (Not) ἔξεστιν (it-be-out) βαλεῖν (to-have-had-casted) αὐτὰ (to-them) εἰς (into) τὸν (to-the-one) κορβανᾶν, (to-korban) ἐπεὶ (upon-if) τιμὴ (a-valuation) αἵματός (of-a-blood) ἐστιν: (it-be)
27:6. principes autem sacerdotum acceptis argenteis dixerunt non licet mittere eos in corbanan quia pretium sanguinis estBut the chief priests having taken the pieces of silver, said: It is not lawful to put them into the corbona, because it is the price of blood.
6. And the chief priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood.
27:6. But the leaders of the priests, having taken up the pieces of silver, said, “It is not lawful to put them into the temple offerings, because it is the price of blood.”
27:6. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.
And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood:

6 Первосвященники, взяв сребренники, сказали: непозволительно положить их в сокровищницу церковную, потому что это цена крови.
27:6  οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν, οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν.
27:6. principes autem sacerdotum acceptis argenteis dixerunt non licet mittere eos in corbanan quia pretium sanguinis est
But the chief priests having taken the pieces of silver, said: It is not lawful to put them into the corbona, because it is the price of blood.
27:6. But the leaders of the priests, having taken up the pieces of silver, said, “It is not lawful to put them into the temple offerings, because it is the price of blood.”
27:6. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Таким образом, деньги оказались опять в руках первосвященников. Они отдали их за неповинную кровь, так сказать, купили ее на них, и эти деньги к ним возвратились. Тут, может быть, символический смысл: невинной крови нельзя купить ни за какие деньги. Она проливается, без убытия, без материального ущерба со стороны лиц, ее проливающих. Деньги сами по себе не были нечистыми; но их не должно было класть в храмовую сокровищницу по аналогии Втор XXIII:18. Подобравши деньги, враги Христа начали рассуждать о том, на какое дело их употребить. Они, очевидно, принадлежали храму. Из храма Божия они были взяты и в храм возвратились. Но это была «цена крови», т. е. цена за кровь. Поэтому их нельзя было опустить в «корвану». Слово «корвана», как показывает Шюрер (II:25), есть арамейское (как авва, гаввафа, акелдама, голгоффа, эффафа и проч.), сделавшееся народным во время Христа. Термин этот не встречается в раввинских писаниях. Слово означает, собственно, жертвенный дар, но здесь — храмовую сокровищницу.
Adam Clarke: Commentary on the Bible - 1831
27:6: The treasury - Κορβαναν - the place whither the people brought their free-will offerings for the service of the temple, so called from the Hebrew קרבן korban, An Offering, from קרב karab, he drew nigh, because the person who brought the gift came nigh to that place where God manifested his glory between the cherubim, over the mercy-seat in the most holy place. It is from this idea that the phrase to draw nigh to God is taken, which is so frequently used in the sacred writings.
Because it is the price of blood - "What hypocrites, as one justly exclaims, to adjudge an innocent man to death, and break the eternal laws of justice and mercy without scruple, and to be, at the same time, so very nice in their attention to a ceremonial direction of the law of Moses! Thus it is that the devil often deludes many, even among the priests, by a false and superstitious tenderness or conscience in things indifferent, while calumny, envy, oppression of the innocent, and a conformity to the world, give them no manner of trouble or disturbance." See Quesnel.
Albert Barnes: Notes on the Bible - 1834
27:6: It is not lawful ... - It was forbidden Deu 23:18 to take what was esteemed as an abomination and to offer it to God. The price of blood - that is, of the life of a man - they justly considered as an improper and unlawful offering.
The treasury - The "treasury" was kept in the court of the women. See plan of the temple, Mat 21:12. It was composed of a number of small "chests" placed in different parts of the "courts" to receive the voluntary offerings of the people, as well as the half shekel required of every Jew. The original word rendered here as "treasury" contains the notion of an "offering to God." What was given there was considered as an offering made to him.
The price of blood - The life is in the "blood." See the notes at Rom 3:25. The word "blood" here means the same as "life." The price of blood means the price by which the life of a man has been purchased. This was an acknowledgment that in their view Jesus was innocent. They had bought him, not condemned him justly. It is remarkable that they were so scrupulous now about so small a matter, comparatively, as putting this money in the treasury, when they had no remorse about "murdering an innocent" man, and crucifying him who had given full evidence that he was the Messiah. People are often very scrupulous in "small" matters, who stick not at great crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:6: It is not: Mat 23:24; Luk 6:7-9; Joh 18:28
to put: Deu 23:18; Isa 61:8
because: The Jews considered it was strictly forbidden by the Divine law to bring any filthy or iniquitous gain into the temple. For this reason they now refused to allow this money to be placed in the chest in the temple, amongst the former contributions for its repairs. In this, they were right enough, but by the very act of refusing this money, they proved themselves to be gross perverters of the spirit of God's requirements. they saw not that it was much less lawful for them, who had hired Judas to this sordid action, to be employed in the service of the temple. Those that "bear the vessels of the Lord," ought to be holy. Thus our Lord's words, "Ye blind guides! ye strain at a gnat and swallow a camel.
Geneva 1599
27:6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the (b) treasury, because it is the price (c) of blood.
(b) The treasury of the temple.
(c) Of life and death.
John Gill
27:6 And the chief priests took the silver pieces,.... Off of the ground, after Judas was gone, no other daring to meddle with them; for in any other it would have been deemed sacrilege; and they being the proper persons to take care and dispose of money brought into the temple: and if not, their covetous disposition would have moved them to take up the money:
and said, one to another, it is not lawful to put them into the treasury, or "Corban"; as the Vulgate Latin and Ethiopic versions leave the word untranslated: and which is the place where the offerings for the repair and service of the temple were put, and is the same into which Christ beheld the people casting their money, Mk 12:41. Josephus (u) observes, that
"there was, with the Jews, an holy treasure, which is called "Corbonas";''
and this is the , "the chamber of the Korban", of which the Jews make mention (w): the reason the high priests give why it was not lawful to put this money into the treasury, or into any of the chests in the "Corban" chamber, was,
because it is the price of blood. Thus they strained at a gnat, and swallowed a camel. It is highly probable, that they took this selfsame money out of the treasury to buy this blood with, and yet scruple to put it in, having bought it: and besides, they made no hesitation about seeking for, and shedding this innocent blood, and yet boggle at putting this money into the "Corban", because it was the price of it; proceeding upon the same reason as the law in Deut 23:18 does, pretending much religion, and great veneration for holy pieces and things, when they made no conscience of committing the most flagitious crimes.
(u) De Bello Jud. l. 2. c. 9. sect. 3. (w) Misn. Middot, c. 1. sect, 1.
Robert Jamieson, A. R. Fausset and David Brown
27:6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury--"the Corban," or chest containing the money dedicated to sacred purposes (see on Mt 15:5).
because it is the price of blood--How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.
27:727:7: Խորհուրդ արարեալ, գնեցի՛ն այնու զագարակն բրտի ՚ի գերեզմա՛ն օտարաց[528]։ [528] Ոմանք. Խորհուրդ առեալ՝ գն՛՛... ՚ի գերեզմանս օտարաց։
7 Եւ խորհուրդ անելով՝ դրանով գնեցին բրուտի ագարակը՝ որպէս գերեզման օտարների համար
7 Ուստի խորհուրդ ըրին եւ անով բրուտին արտը ծախու առին՝ օտարներու գերեզմանատուն ըլլալու համար։
Խորհուրդ արարեալ, գնեցին այնու զագարակն բրտի ի գերեզման օտարաց:

27:7: Խորհուրդ արարեալ, գնեցի՛ն այնու զագարակն բրտի ՚ի գերեզմա՛ն օտարաց[528]։
[528] Ոմանք. Խորհուրդ առեալ՝ գն՛՛... ՚ի գերեզմանս օտարաց։
7 Եւ խորհուրդ անելով՝ դրանով գնեցին բրուտի ագարակը՝ որպէս գերեզման օտարների համար
7 Ուստի խորհուրդ ըրին եւ անով բրուտին արտը ծախու առին՝ օտարներու գերեզմանատուն ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
27:77 Сделав же совещание, купили на них землю горшечника, для погребения странников;
27:7  συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως εἰς ταφὴν τοῖς ξένοις.
27:7. συμβούλιον (to-a-purposelet-together) δὲ (moreover) λαβόντες ( having-had-taken ) ἠγόρασαν (they-gathered-to) ἐξ (out) αὐτῶν (of-them) τὸν (to-the-one) Ἀγρὸν (to-a-field) τοῦ (of-the-one) Κεραμέως (of-a-potter-of) εἰς (into) ταφὴν (to-an-interring) τοῖς (unto-the-ones) ξένοις . ( unto-guested ,"
27:7. consilio autem inito emerunt ex illis agrum figuli in sepulturam peregrinorumAnd after they had consulted together, they bought with them the potter's field, to be a burying place for strangers.
7. And they took counsel, and bought with them the potter’s field, to bury strangers in.
27:7. Then, having taken counsel, they bought the potter’s field with it, as a burying place for sojourners.
27:7. And they took counsel, and bought with them the potter’s field, to bury strangers in.
And they took counsel, and bought with them the potter' s field, to bury strangers in:

7 Сделав же совещание, купили на них землю горшечника, для погребения странников;
27:7  συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως εἰς ταφὴν τοῖς ξένοις.
27:7. consilio autem inito emerunt ex illis agrum figuli in sepulturam peregrinorum
And after they had consulted together, they bought with them the potter's field, to be a burying place for strangers.
27:7. Then, having taken counsel, they bought the potter’s field with it, as a burying place for sojourners.
27:7. And they took counsel, and bought with them the potter’s field, to bury strangers in.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 Может быть, выражение «из них» (ex autwn; русск. «на них») здесь не показывает, что были истрачены только тридцать сребренников и что земли горшечника стоила ровно столько. Может быть, она стоила несколько более, так что начальники храма прибавили еще денег для ее покупки. Куплена была известная жителям Иерусалима земля горшечника. На нее, может быть, указывал Иеремия в XVIII:2; XIX:2, 6, 7. Место это находилось на юге от Иерусалима и отделялось от него долиной Гинном. Оно около 90 футов в длину и 45 в ширину. До начала XVIII века там погребались странники. Нельзя определить с точностью, для кого предназначалось кладбище, для погребения ли пришлых иудеев, или же язычников. Вероятнее — первое.
Adam Clarke: Commentary on the Bible - 1831
27:7: To bury strangers in - Τοις ξενοις, the strangers, probably meaning, as some learned men conjecture, the Jewish strangers who might have come to Jerusalem, either to worship, or on some other business, and died there during their stay. See here, the very money for which the blessed Jesus was sold becomes subservient to the purpose of mercy and kindness! The bodies of strangers have a place of rest in the field purchased by the price at which his life was valued, and the souls of strangers and foreigners have a place of rest and refuge in his blood which was shed as a ransom price for the salvation of the whole world.
Albert Barnes: Notes on the Bible - 1834
27:7: And they took counsel ... - They consulted among themselves about the proper way to dispose of this money.
And bought with them - In Act 1:18, it is said of Judas that "he purchased a field with the reward of his iniquity." By the passage in the Acts is meant no more than that he "furnished the means" or "was the occasion" of purchasing the field. It is not of necessity implied that Judas actually made the contract and paid down the money to buy a field to bury strangers in - a thing which would be in itself very improbable, but that it was "by his means" that the field was purchased. It is very frequent in the Scriptures, as well as in other writings, to represent a man as doing that which he is only the cause or occasion of another's doing. See Act 2:23; Joh 19:1; Mat 27:59-60.
The potter's field - Probably this was some field well known by that name, which was used for the purpose of making earthen vessels. The price paid for a field so near Jerusalem may appear to be very small; but it is not improbable that it had been worked until the clay was exhausted, and was neither suitable for that business nor for tillage, and was therefore considered as of little value.
To bury strangers in - Jews, who came up from other parts of the world to attend the great feasts at Jerusalem. The high priests, who regarded the "Gentiles" as abominable, would not be inclined to provide a burial-place for them.
Geneva 1599
27:7 And they took counsel, and bought with them the potter's field, to bury (d) strangers in.
(d) Strangers and guests, whom the Jews could not endure to be joined with even after they were dead.
John Gill
27:7 And they took counsel,.... With one another, considered of the matter, and deliberated about it a while; and at last came to a resolution,
and bought with them the potter's field, to bury strangers in: a field of no great value, or it could not have been bought so near Jerusalem for so small a sum as thirty pieces of silver. Grotius's conjecture seems to be a good one, that it was a field the potter had dug up for his use, and had made the most of it; so that it was good for nothing, but for the purpose for which these men bought it, "to bury strangers in": either such as were not of their own nation, as the Roman soldiers, many of which were among them, and who they did not suffer to be buried among them; or proselytes, or such as came from distant parts, at their three festivals, many of whom may be supposed to die at such times: now by this act of humanity in providing for the interment of strangers, they designed, and hoped to have covered their wickedness in bargaining with Judas to betray innocent blood, for this sure of money; but it was so ordered by divine providence, that this became a public and lasting memorial of their sin and infamy: for it follows,
John Wesley
27:7 They bought with them the potter's field - Well known, it seems, by that name. This was a small price for a field so near Jerusalem. But the earth had probably been digged for potters' vessels, so that it was now neither fit for tillage nor pasture, and consequently of small value. Foreigners - Heathens especially, of whom there were then great numbers in Jerusalem.
27:827:8: Վասն ա՛յնորիկ կոչեցաւ ագարակն այն Ագարակ արեա՛ն՝ մինչեւ ցայսօր։
8 Այդ պատճառով այդ ագարակը կոչուել է Արեան ագարակ՝ մինչեւ այսօր
8 Այս պատճառաւ այն արտը «Արեան արտ» կոչուեցաւ մինչեւ այսօր։
Վասն այնորիկ կոչեցաւ ագարակն այն Ագարակ արեան մինչեւ ցայսօր:

27:8: Վասն ա՛յնորիկ կոչեցաւ ագարակն այն Ագարակ արեա՛ն՝ մինչեւ ցայսօր։
8 Այդ պատճառով այդ ագարակը կոչուել է Արեան ագարակ՝ մինչեւ այսօր
8 Այս պատճառաւ այն արտը «Արեան արտ» կոչուեցաւ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
27:88 посему и называется земля та 'землею крови' до сего дня.
27:8  διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος ἀγρὸς αἵματος ἕως τῆς σήμερον.
27:8. διὸ (through-which) ἐκλήθη (it-was-called-unto) ὁ (the-one) ἀγρὸς (a-field) ἐκεῖνος (the-one-thither,"Ἀγρὸς (a-Field) Αἵματος (of-a-Blood,"ἕως (unto-if-which) τῆς (of-the-one) σήμερον. (this-day)
27:8. propter hoc vocatus est ager ille Acheldemach ager sanguinis usque in hodiernum diemFor this cause that field was called Haceldama, that is, the field of blood, even to this day.
8. Wherefore that field was called, The field of blood, unto this day.
27:8. For this reason, that field is called Haceldama, that is, ‘The Field of Blood,’ even to this very day.
27:8. Wherefore that field was called, The field of blood, unto this day.
Wherefore that field was called, The field of blood, unto this day:

8 посему и называется земля та 'землею крови' до сего дня.
27:8  διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος ἀγρὸς αἵματος ἕως τῆς σήμερον.
27:8. propter hoc vocatus est ager ille Acheldemach ager sanguinis usque in hodiernum diem
For this cause that field was called Haceldama, that is, the field of blood, even to this day.
27:8. For this reason, that field is called Haceldama, that is, ‘The Field of Blood,’ even to this very day.
27:8. Wherefore that field was called, The field of blood, unto this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 Жители Иерусалима назвали эту землю горшечника на своем наречии (арамейском) акелдама, т. е. «землею крови». И в настоящее время еще показывают около Иерусалима на северном отроге горы злого совещания землю крови. Иерусалимские горшечники и теперь добывают глину из окрестностей этого местечка. Вместо «называется» — была названа (eklhqh). Это выражение показывает, конечно, что значительное время прошло после события до написания Евангелия Матфея. Eklhqh — testimonium publicum rei factae.
Adam Clarke: Commentary on the Bible - 1831
27:8: The field of blood - In vain do the wicked attempt to conceal themselves; God makes them instrumental in discovering their own wickedness. Judas, by returning the money, and the priests, by laying it out, raise to themselves an eternal monument - the one of his treachery, the others of their perfidiousness, and both of the innocence of Jesus Christ. As, long as the Jewish polity continued, it might be said, "This is the field that was bought from the potter with the money which Judas got from the high priests for betraying his Master; which he, in deep compunction of spirit, brought back to them, and they bought this ground for a burial-place for strangers: for as it was the price of the blood of an innocent man, they did not think proper to let it rest in the treasury of the temple where the traitor had thrown it, who afterwards, in despair, went and hanged himself." What a standing proof must this have been of the innocence of Christ, and of their perfidy!
Albert Barnes: Notes on the Bible - 1834
27:8: The field of blood - The field purchased by the price of blood. The name by which this field was called was "Aceldama," Act 1:19. It was just without the walls of Jerusalem, on the south of Mount Zion. It is now used as a burying-place by the Armenian Christians in Jerusalem, who have a magnificent convent on Mount Zion - Missionary Herald, 1824, p. 66. See the plan of Jerusalem.
To this day - That is, to the day when Matthew wrote this gospel, about 30 years after the field was purchased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:8: that: Act 1:19
unto: Mat 28:15; Deu 34:6; Jos 4:9; Jdg 1:26; Ch2 5:9
John Gill
27:8 Wherefore that field was called,.... Not by the priests and elders, but by the common people, who knew by what money it was purchased,
the field of blood; or "Aceldama", which so signifies, as in Acts 1:19, not called the field of the priests, the purchasers; nor the field of the strangers, for whom it was bought; but the field of blood, being purchased with that money, for which innocent blood was betrayed; and this name it bore
unto this day; in which Matthew wrote his Gospel, about eight years after, as is thought. Jerom (x) says, that in his time this field was shown on the south side of Mount Sion.
(x) De locis Hebraicis.
27:927:9: Յայնժամ լցա՛ւ՝ որ ասացաւն ՚ի ձեռն Երեմիայի մարգարէի. Եւ առին զերեսուն արծաթին զգինս վաճառելոյն, զոր արկին յորդւոցն Իսրայէլի[529], [529] Ոմանք. ՚Ի ձեռն Երեմիայ մար՛՛... զերեսուն արծաթի. կամ՝ արծաթն. որպէս։ Ոսկան. Զոր առին յորդւոցն Իսրայէլի։
9 Այն ժամանակ կատարուեց, ինչ ասուել էր Երեմիա մարգարէի բերանով. «Եւ առան երեսուն կտոր արծաթը՝ վաճառուածի գինը, որ նշանակուել էր իսրայէլացիներից
9 Այն ատեն կատարուեցաւ Երեմիա* մարգարէին միջոցով ըսուած խօսքը. «Եւ առին երեսուն արծաթը, գին կտրուածին գինը, որ Իսրայէլի որդիներէն ոմանք գին կտրեցին,
Յայնժամ լցաւ որ ասացաւն ի ձեռն [101]Երեմիայի մարգարէի. Եւ առին զերեսուն արծաթին զգինս վաճառելոյն, զոր արկին յորդւոցն Իսրայելի:

27:9: Յայնժամ լցա՛ւ՝ որ ասացաւն ՚ի ձեռն Երեմիայի մարգարէի. Եւ առին զերեսուն արծաթին զգինս վաճառելոյն, զոր արկին յորդւոցն Իսրայէլի[529],
[529] Ոմանք. ՚Ի ձեռն Երեմիայ մար՛՛... զերեսուն արծաթի. կամ՝ արծաթն. որպէս։ Ոսկան. Զոր առին յորդւոցն Իսրայէլի։
9 Այն ժամանակ կատարուեց, ինչ ասուել էր Երեմիա մարգարէի բերանով. «Եւ առան երեսուն կտոր արծաթը՝ վաճառուածի գինը, որ նշանակուել էր իսրայէլացիներից
9 Այն ատեն կատարուեցաւ Երեմիա* մարգարէին միջոցով ըսուած խօսքը. «Եւ առին երեսուն արծաթը, գին կտրուածին գինը, որ Իսրայէլի որդիներէն ոմանք գին կտրեցին,
zohrab-1805▾ eastern-1994▾ western am▾
27:99 Тогда сбылось реченное через пророка Иеремию, который говорит: и взяли тридцать сребренников, цену Оцененного, Которого оценили сыны Израиля,
27:9  τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος, καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν ἰσραήλ,
27:9. 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-a-declarer-before) λέγοντος (of-forthing," Καὶ ( And ) ἔλαβον ( they-had-taken ) τὰ ( to-the-ones ) τριάκοντα ( to-thirty ) ἀργύρια , ( to-silverlets ) τὴν ( to-the-one ) τιμὴν ( to-a-valuation ) τοῦ ( of-the-one ) τετιμημένου ( of-having-had-come-to-be-valuated-unto ) ὃν ( to-which ) ἐτιμήσαντο ( they-valuated-unto ) ἀπὸ ( off ) υἱῶν ( of-sons ) Ἰσραήλ , ( of-an-Israel ,"
27:9. tunc impletum est quod dictum est per Hieremiam prophetam dicentem et acceperunt triginta argenteos pretium adpretiati quem adpretiaverunt a filiis IsrahelThen was fulfilled that which was spoken by Jeremias the prophet, saying: And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel.
9. Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was priced, whom of the children of Israel did price;
27:9. Then what was spoken by the prophet Jeremiah was fulfilled, saying, “And they took the thirty pieces of silver, the price of the one being appraised, whom they appraised before the sons of Israel,
27:9. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value:

9 Тогда сбылось реченное через пророка Иеремию, который говорит: и взяли тридцать сребренников, цену Оцененного, Которого оценили сыны Израиля,
27:9  τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος, καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν ἰσραήλ,
27:9. tunc impletum est quod dictum est per Hieremiam prophetam dicentem et acceperunt triginta argenteos pretium adpretiati quem adpretiaverunt a filiis Israhel
Then was fulfilled that which was spoken by Jeremias the prophet, saying: And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel.
27:9. Then what was spoken by the prophet Jeremiah was fulfilled, saying, “And they took the thirty pieces of silver, the price of the one being appraised, whom they appraised before the sons of Israel,
27:9. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 и 10. Приведенных евангелистом слов у пророка Иеремии нет. Они встречаются у Зах XI:12, 13. Для объяснения, почему здесь поставлено имя Иеремии вместо Захарии, предложено было множество догадок. Думали, что здесь просто ошибка евангелиста, что цитата заимствована из какого-нибудь тайного произведения Иеремии, где так именно и было написано, как у евангелиста (esse aliquam secretam leremiae scripturam in qua scribitur — Ориген). Иероним читал в какой-то еврейской книге, принесенной ему одним евреем, принадлежавшим к назарянской секте, что то, что здесь написано, встречается слово в слово (ad verbum) в одном апокрифе Иеремии. Но, несмотря на это свидетельство, Иерониму кажется, что текст взят скорее из книги пророка Захарии. С этим мнением Иеронима согласен Евфимий Зигабен, который говорит: «в читаемой книге Иеремии этого не написано. Итак, конечно (loipon oun), об этом рассказывается в апокрифе его (en th autou istorhtai)». Слово loipon показывает, что Зигабен не имел точных сведений об этом деле. Слово Ieremion считали не подлинным; указывали на подобную же неточность в речи Стефана, Деян VII:4, 16 и у Мк II:26. Доказывали, что имя Иеремии стояло первым в книге пророков, и потому его именем называлась и книга пророка Захарии; что главы IX, X и XI пророка Захарии были написаны гораздо раньше времени Захарии (на основании внутренних признаков) и прежде вавилонского плена, и что слова, произнесенные Иеремией, были помещены в книге Захарии, потому что передавались устно до времени Захарии и вошли в его книгу; что пророчество Захарии в главных его частях есть повторение пророчества Иер XVIII и XIX, и потому Матфей, называя Иеремию, указывает на первоначального автора пророчества; что здесь была ошибка не евангелиста, а простая описка переписчиков, которые заменили имя Иеремии именем Захарии, вследствие сходства этих имен (в сокращении Zpiou и Iriou, т. е. Захарии и Иеремии). Переводили выражение евангелиста так: «тогда сбылось реченное через Иеремию и пророка». Самое простое объяснение — то, что мысль евангелиста сосредоточивается на покупке земли у горшечника. Так как об этой земле говорится только у пророка Иеремии, то евангелист и поставил его имя в заглавии своей цитаты, а из слов Захарии взял только «тридцать сребренников», изменив остальные выражения Захарии так, что они в цитате евангелиста сделались совершенно неузнаваемы, Этим объясняется, почему слова Захарии: «брось их, т. е. сребренники, в сокровищницу дома Господня» (в русск. синод. переводе Зах XI:13 — иначе), через легкое изменение еврейских букв, переделаны у евангелиста в «землю горшечника» (eiV ton agron tou keramewV). - Elabon у Матфея можно переводить: «я взял» и «они взяли». У LXX Зах XI:13 первое лицо единств, «я взял». Правильный перевод: «они взяли». «Цену оцененного» — magina vis verborum. У LXX в указанном месте Захарии этих слов нет. В еврейском речь ироническая, которую переводят: «отличная цена, в какую они оценили Меня!» Apo uiwn Israhl должно связываться с etimhsanto, а не с elabon и tou. — «Дали» по-гречески читают разно edwkan (дали) и edwka (дал). Правильнее первое чтение, и в соответствие с ним и elabon следует также принимать за множественное число. — Реальный смысл слов евангелиста понятен. Первосвященники и старейшины взяли деньги, за которые куплена была ими невинная кровь, тридцать сребренников, которые были ценой оцененного Христа, которою оценили Его сыны Израиля, и употребили эти деньги на покупку «земли крови», принадлежавшей горшечнику. В этом случае исполнилось пророчество Иеремии, сказанное царям иудейским и жителям Иерусалима.
Adam Clarke: Commentary on the Bible - 1831
27:9: Jeremy the prophet - The words quoted here are not found in the Prophet Jeremiah, but in Zac 11:13. But St. Jerome says that a Hebrew of the sect of the Nazarenes showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but probably they were inserted there only to countenance the quotation here.
One of Colbert's, a MS. of the eleventh century, has Ζαχαριου, Zechariah; so has the later Syriac in the margin, and a copy of the Arabic quoted by Bengel. In a very elegant and correct MS. of the Vulgate, in my possession, written in the fourteenth century, Zachariam is in the margin, and Jeremiam in the text, but the former is written by a later hand. Jeremiah is wanting in two MSS., the Syriac, later Persic, two of the Itala, and in some other Latin copies. It is very likely that the original reading was δια τοι προφητου, and the name of no prophet mentioned. This is the more likely, as Matthew often omits the name of the prophet in his quotations. See Mat 1:22; Mat 2:5, Mat 2:15; Mat 13:35; Mat 21:4. Bengel approves of the omission.
It was an ancient custom among the Jews, says Dr. Lightfoot, to divide the Old Testament into three parts: the first beginning with the law was called The Law; the second beginning with the Psalms was called The Psalms; the third beginning with the prophet in question was called Jeremiah: thus, then, the writings of Zechariah and the other prophets being included in that division that began with Jeremiah, all quotations from it would go under the name of this prophet. If this be admitted, it solves the difficulty at once. Dr. Lightfoot quotes Baba Bathra, and Rabbi David Kimchi's preface to the prophet Jeremiah, as his authorities; and insists that the word Jeremiah is perfectly correct as standing at the head of that division from which the evangelist quoted, and which gave its denomination to all the rest. But Jeremiah is the reading in several MSS. of the Coptic. It is in one of the Coptic Dictionaries in the British Museum, and in a Coptic MS. of Jeremiah, in the library of St. Germain. So I am informed by the Rev. Henry Tattam, Rector of St Cuthbert's, Bedford.
Albert Barnes: Notes on the Bible - 1834
27:9: Spoken by Jeremy the prophet - The words quoted here are not to be found in the prophecy of Jeremiah. Words similar to these are recorded in Zac 11:12-13, and from that place this quotation has been doubtless made. Much difficulty has been experienced in explaining this quotation. In ancient times, according to the Jewish writers; "Jeremiah" was reckoned the first of the prophets, and was placed first in the "Book of the Prophets," thus: Jeremiah, Ezekiel, Isaiah, and the twelve minor prophets. Some have thought that Matthew, quoting this place, quoted the Book of the Prophets under the name of that which had the "first" place in the book, that is, Jeremiah; and though the words are those of Zechariah, yet they are quoted correctly as the words of the Book of the Prophets, the first of which was Jeremiah. Others have thought that there was a mistake made by ancient transcribers, writing the name Jeremiah instead of Zechariah; and it is observed that this might be done by the change of only a single letter. It was often the custom to abridge words in writing them. Thus, instead of writing the name of Jeremiah in full, it would be written in Greek, "Iriou." So Zechariah would be written "Zion." By the mere change of Zinto I, therefore, the mistake might easily be made. Probably this is the correct explanation. Others have supposed that the words were "spoken by Jeremiah," and that "Zechariah" recorded them, and that Matthew quoted them as they were - the words of Jeremiah. The passage is not quoted literally; and by its being "fulfilled" is meant, probably, that the language used by Zechariah on a similar occasion would express also this event. See the notes at Mat 1:22-23. It was language appropriate to this occasion.
The price of him that was valued - That is, the price of him on whom a value was set. The word rendered "valued," here, does not, as often in our language, mean to "esteem," but to "estimate;" not to love, approve, or regard, but to fix a price on, to estimate the value of. This they considered to be thirty pieces of silver, "the common price of a slave."
They of the children of Israel did value - Some of the Jews, the leaders or priests, acting in the name of the nation.
Did value - Did estimate, or fix a price on.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:9: Jeremy: The words here quoted are not found in Jeremiah, but in Zechariah; and a variety of conjectures have been formed, in order to reconcile this discrepancy. The most probable opinion seems to be, that the name of the prophet was originally omitted by the Evangelist, and that the name of Jeremiah was added by some subsequent copyist. It is omitted in two manuscripts of the twelfth century, in the Syriac, later Persic, two of the Itala, and in some other Latin copies; and what renders it highly probable that the original reading was δια [Strong's G1223], του [Strong's G5120], προφητον, by the prophet, is, that Matthew frequently omits the name of the prophet in his quotations. See note on Mat 1:22; Mat 2:5, Mat 2:15; Mat 13:35; Mat 21:4. This omission is approved of by Bengel, Dr. A. Clarke, and Horne.
And they: Zac 11:12, Zac 11:13
thirty: Mat 26:15; Exo 21:32; Lev 27:2-7
of the children of Israel did value: or, bought of the children of Israel
Geneva 1599
27:9 Then was fulfilled that which was spoken by (e) Jeremy the prophet, saying, (f) And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
(e) As this prophecy is found in (Zech 11:12) it cannot be denied that Jeremy's name slipped into the text either through the fault of the Scribe, or by someone else's ignorance: it may also be that it came out of the margin by means of the abbreviation on one of the letters, the one being "yod" and the other being "zayin", which are very similar: But in the Syrian text the Prophet's name is not written down at all.
(f) The evangelist does not follow the prophet's words, but instead he follows the prophet's meaning, which he shows to have been fulfilled.
John Gill
27:9 Then was fulfilled that which was spoken by Jeremy the prophet,.... Through the purchasing of the potter's field with the thirty pieces of silver, the price that Christ was valued at, a prophecy in the writings of the Old Testament had its accomplishment: but about this there is some difficulty. The evangelist here says it was spoken by Jeremy the prophet; whereas in his prophecy there is no mention of any such thing. There is indeed an account of his buying his uncle Hanameel's son's field, in Jer 32:7, but not a word of a potter, or a potter's field, or of the price of it, thirty pieces of silver; and that as a price at which he, or any other person was valued; but the passage which is manifestly referred to, stands in Zech 11:12, where are these words, "and I said unto them, if ye think good, give me my price, and if not, forbear; so they weighed for my price thirty pieces of silver: and the Lord said unto me, cast it unto the potter, a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord": the removing of this difficulty, it might be observed, that the Syriac and Persic versions make no mention of any prophet's name, only read, "which was spoken by the prophet"; and so may as well be ascribed to Zechariah, as to Jeremy, and better: but it must be owned, that Jeremy is in all the Greek copies, in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel. Various things are said for the reconciling of this matter: some have thought that Zechariah had two names, and that besides Zechariah, he was called Jeremy; but of this there is no proof. Jerom (y) affirms, that in an Hebrew volume, being an apocryphal work of Jeremy, which was shown him by one of the Nazarene sect, he read these words verbatim: so that though they do not stand in the writings of Jeremy, which are canonical Scripture, yet in an apocryphal book of his, and which may as well be referred to, as the book of Maccabees, the traditions of the Jews, the prophecies of Enoch, and the writings of the Heathen poets. Moreover, Mr. Mede (z) has laboured, by various arguments, to prove, that the four last chapters of Zechariah were written by Jeremy, in which this passage stands; and if so, the reason is clear, for the citation in his name. But what seems best to solve this difficulty, is, that the order of the books of the Old Testament is not the same now, as it was formerly: the sacred writings were divided, by the Jews, into three parts: the first was called the law, which contains the five books of Moses; the second, the prophets, which contains the former and the latter prophets; the former prophets began at Joshua, and the latter at Jeremy; the third was called Cetubim, or the Hagiographa, the holy writings, which began with the book of Psalms: now, as this whole third and last part is called the Psalms, Lk 24:44, because it began with that book; so all that part which contained the latter prophets, for the same reason, beginning at Jeremy, might be called by his name; hence a passage, standing in the prophecy of Zechariah, who was one of the latter prophets, might be justly cited, under the name of Jeremy. That such was the order of the books of the Old Testament, is evident from the following passage (a).
"it is a tradition of our Rabbins, that the order of the prophets is, Joshua and Judges, Samuel and the Kings, Jeremiah and Ezekiel, Isaiah, and the twelve.''
Moreover, it is usual with them to say (b), that the spirit of Jeremiah was in Zechariah; and it is very plain, that the latter prophets have many things from the former; and so might Zechariah have this originally from Jeremy, which now stands in his prophecy: all this would be satisfactory to a Jew: and it is to be observed, that the Jew (c), who objects to everything he could in the evangelist, with any appearance on his side, and even objects to the application of this prophecy; yet finds no fault with him for putting Jeremy for Zechariah. That the prophecy in Zechariah belongs to the Messiah, and was fulfilled in Jesus, manifestly appears from the context, for as well as the text itself. The person spoken of is in Zech 11:4, called to "feed the flock of slaughter", which being in a very poor condition, Zech 11:5, the state of the Jews, at the time of Christ's coming, is hereby very aptly represented: he agrees to do it, Zech 11:7, and accordingly furnishes himself for it; but he is despised, abhorred, and rejected by the shepherds, the principal men in church and state; because he severely inveighed against their doctrines and practices, Zech 11:8, upon which he rejects them, and dissolves both their civil and church state; which can suit with no other times than the times of Jesus, Zech 11:9, and lest it should be thought that he used them with too much severity, he gives one single instance of their ingratitude to him, which shows how little they esteemed him; and that is, their valuing him at no greater a price than "thirty pieces of silver", Zech 11:12, which were afterwards "cast unto the potter". The Jews (d) themselves own, that this prophecy belongs to the Messiah, though they interpret it of him in another manner.
"Says R. Chanun, the Israelites will have no need of the doctrine of the king Messiah in the time to come; as it is said, Is 11:10, "to him shall the Gentiles seek", and not the Israelites: if so, for what does the king Messiah come? and what does he come to do? to gather the captives of Israel, and to give them the thirty precepts, as it is said, Zech 11:12, "and I said unto them, if ye think good", &c. Rab says, these are the thirty mighty men; and Jochanan says, these are the thirty commands.''
Should it be objected, that supposing the Messiah is intended, the money is said to be given into his hands, and not into the hands of him that was to betray him; "if ye think good, give me my price", Zech 11:12, it may be replied, that the words , should not be rendered, "give me my price", but "give my price"; i.e. give what you think fit to value me at, into the hands of the betrayer; and accordingly they did: "so they weighed for my price thirty pieces of silver", Zech 11:12; which is the very sum the chief priests agreed with Judas for, and which he received; see Mt 26:15, and if it should be objected to the citation of the evangelist, that it is considerably different from the word of the prophet, it being in the latter, "I took the thirty pieces of silver"; whereas in the former, the words are quoted thus,
saying, and they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: it may be observed, that the word which Matthew uses may be rendered, "I took", as it is in the Syriac version; and that the thirty pieces of silver were the goodly price, at which the Messiah was valued by the children of Israel, is manifest enough; and is an instance of egregious ingratitude, that this should be the price of the "innocent one", as the Arabic Version renders the phrase, "of him that was valued"; of the "honoured one", as the Ethiopic; of the "most precious one", as the Syriac; he who in his person, and the perfections of his nature, is equal to his father, and his fellow; who has all the riches of grace and glory in him, as mediator; who is superior to angels, and fairer than the sons of men in human nature: is the chiefest among ten thousands, and more precious than rubies; and all the things that can be desired are not to be compared with him, and yet sold for a sum of money, the price of a slave, Ex 21:32, and that by the children of Israel, to whom the Messiah was promised; who expected him, and desired his coming; and who sprung from among them, and was sent unto them, and yet they received him not, but undervalued him in this exceeding mean way. Wicked men have no value for Christ; they sell him and themselves for nought; but gracious souls cannot value him enough, nor sufficiently express their esteem of him.
(y) In loc. (z) Mede's Works, p. 963, 1022, 1023. (a) T. Bab. Bava Bathra, fol. 14. 2. Vid. Praefat. R. David Kimchici in Jer. (b) Sepher Hagilgulim apud Surenhus. Biblos Katallages, p. 41. (c) R. Isaac Chizzuk Emuna, par. 2. c. 25. p. 412. (d) Bereshit Rabba, sect. 98. fol. 85. 3, 4.
John Wesley
27:9 Then was fulfilled - What was figuratively represented of old, was now really accomplished. What was spoken by the prophet - The word Jeremy, which was added to the text in latter copies, and thence received into many translations, is evidently a mistake: for he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah. Zech 11:12.
Robert Jamieson, A. R. Fausset and David Brown
27:9 Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (Zech 11:12-13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (Mt 21:4-5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from LIGHTFOOT: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Mt 16:14; because he stood first in the volume of the prophets [as he proves from the learned DAVID KIMCHI] therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of JEREMY, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (Lk 24:41), "All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms," or the Book of Hagiographa, in which the Psalms were placed first."
27:1027:10: եւ ետուն զնա յագարա՛կն բրտի, որպէս հրամայեա՛ց ինձ Տէր։
10 եւ այն տուեցին բրուտի ագարակի համար, ինչպէս Տէրը ինձ հրամայել էր»:
10 Ու տուին զանիկա բրուտին արտին, ինչպէս ինծի հրաման ըրաւ Տէրը»։
եւ ետուն զնա յագարակն բրտի, որպէս հրամայեաց ինձ Տէր:

27:10: եւ ետուն զնա յագարա՛կն բրտի, որպէս հրամայեա՛ց ինձ Տէր։
10 եւ այն տուեցին բրուտի ագարակի համար, ինչպէս Տէրը ինձ հրամայել էր»:
10 Ու տուին զանիկա բրուտին արտին, ինչպէս ինծի հրաման ըրաւ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1010 и дали их за землю горшечника, как сказал мне Господь.
27:10  καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος.
27:10. καὶ ( and ) ἔδωκαν ( they-gave ) αὐτὰ ( to-them ) εἰς ( into ) τὸν ( to-the-one ) ἀγρὸν ( to-a-field ) τοῦ ( of-the-one ) κεραμέως , ( of-a-potter-of ) καθὰ ( down-to-which ) συνέταξέν ( it-arranged-together ) μοι ( unto-me ," Κύριος . ( Authority-belonged )
27:10. et dederunt eos in agrum figuli sicut constituit mihi DominusAnd they gave them unto the potter's field, as the Lord appointed to me.
10. and they gave them for the potter’s field, as the Lord appointed me.
27:10. and they gave it for the potter’s field, just as the Lord appointed to me.”
27:10. And gave them for the potter’s field, as the Lord appointed me.
And gave them for the potter' s field, as the Lord appointed me:

10 и дали их за землю горшечника, как сказал мне Господь.
27:10  καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος.
27:10. et dederunt eos in agrum figuli sicut constituit mihi Dominus
And they gave them unto the potter's field, as the Lord appointed to me.
27:10. and they gave it for the potter’s field, just as the Lord appointed to me.”
27:10. And gave them for the potter’s field, as the Lord appointed me.
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Albert Barnes: Notes on the Bible - 1834
27:10: And gave them - In Zechariah it is, I gave them. Here it is represented as being given by the priests. The meaning is not, however, different. It is, that this price "was given" for the potter's field.
As the Lord appointed me - That is, "commanded" me. The meaning of the place in Zechariah is this: He was directed to go to the Jews as a prophet - a pastor of the people. They treated him, as they had done others, with great contempt. He asks them to give him "his price" - that is, the price which they thought he and his pastoral labors were worth, or to show their estimate of his office. If they thought it of value, they were to pay him accordingly; if not, they were to "forbear" - that is, to give nothing. To show their "great contempt" of him and his office, and of God who had sent him, they gave him thirty pieces of silver - "the price of a slave." This God commanded or "appointed him" to give to the potter, or to throw into the pottery to throw away. So in the time of Jesus the same thing was substantially repeated. Jesus came as the Messiah. They hated and rejected him. To show their contempt of him and his cause, they valued him "at the price of a slave." This was thrown down in the temple, taken by the priests, and appropriated to the purchase of a field owned by a "potter" - worn-out land of little or no value; all showing at how low a price, through the whole transaction, the Son of God was estimated. Though the words quoted here are not precisely like those in Zechariah, yet the sense and general structure are the same.
John Gill
27:10 And gave them for the potter's field,.... In the prophet it is, "and I cast them to the potter in the house of the Lord", Zech 11:13; whereas here it is, "they gave them"; but the word Matthew uses may be rendered, "I gave", as it is by the Syriac; and as the last words require it should, "as the Lord commanded me"; otherwise there will be no coherence between them: and whereas the thirty pieces of silver are, in the prophet, said to be cast, or given "to the potter", and here, "for the potter's field", there is no contradiction: the plain sense is, that they were given to the potter, as a valuable consideration for his field: and whereas it is added, "in the house of the Lord", which the evangelist does not cite the reason is, because this money was first cast down in the temple by Judas, and after being taken up by the priests, they covenanted with the potter for his field, and paid him for it with this money in the sanctuary. The evangelist, instead of this last clause, puts,
as the Lord commanded me; which have made some think, that there should: be a different reading; and that instead of "the house", it should be read "according to the commandment": but there is no need to suppose this: the evangelist is justified in the use of this phrase, by what is said in the prophet in the beginning of Zech 11:13, "and the Lord said unto me": and this is only a transposition and explanation, according to a rule the Jews have, , "invert, or transpose the Scripture, and explain it" (e). Should it be said that the Messiah, and not the betrayer, nor the priests, is said to cast this money to the potter, or give it for the potter's field; it may be replied, that Jesus may be said to do that which Judas, and the chief priests did; because, by his almighty power and providence, he overruled those things for good, which in themselves were evil. Judas thought to have converted the money to his own use, and the priests would have been glad to have taken it again to themselves; but Christ obliged Judas to carry back the money to the priests, and cast it into the temple, and worked upon the minds of the priests, not to put it into the treasury, but to buy the potter's field with it, whereby the prophecy, in its literal sense, was fully accomplished.
(e) T. Bab. Bava Bathra, fol. 119. 2. & Vajikra Rabba, sect. 27. fol. 167. 4.
John Wesley
27:10 As the Lord commanded me - To write, to record.
27:1127:11: Եւ Յիսուս եկա՛ց առաջի դատաւորին. եհարց ցնա դատաւորն՝ եւ ասէ. Դո՞ւ ես թագաւորն Հրէից։ Եւ Յիսուս ասէ. Դո՛ւ ասես։
11 Եւ Յիսուս կանգնեց կուսակալի առաջ. կուսակալը հարցրեց նրան ու ասաց. «Դո՞ւ ես հրեաների թագաւորը»: Եւ Յիսուս ասաց. «Դու ես ասում»
11 Յիսուս կուսակալին առջեւ կայնեցաւ. եւ կուսակալը հարցուց անոր ու ըսաւ. «Հրէից թագաւորը դո՞ւն ես»։ Եւ Յիսուս ըսաւ անոր. «Դուն կ’ըսես»։
Եւ Յիսուս եկաց առաջի դատաւորին. եհարց ցնա դատաւորն եւ ասէ. Դո՞ւ ես թագաւորն Հրէից: Եւ Յիսուս ասէ. Դու ասես:

27:11: Եւ Յիսուս եկա՛ց առաջի դատաւորին. եհարց ցնա դատաւորն՝ եւ ասէ. Դո՞ւ ես թագաւորն Հրէից։ Եւ Յիսուս ասէ. Դո՛ւ ասես։
11 Եւ Յիսուս կանգնեց կուսակալի առաջ. կուսակալը հարցրեց նրան ու ասաց. «Դո՞ւ ես հրեաների թագաւորը»: Եւ Յիսուս ասաց. «Դու ես ասում»
11 Յիսուս կուսակալին առջեւ կայնեցաւ. եւ կուսակալը հարցուց անոր ու ըսաւ. «Հրէից թագաւորը դո՞ւն ես»։ Եւ Յիսուս ըսաւ անոր. «Դուն կ’ըսես»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1111 Иисус же стал пред правителем. И спросил Его правитель: Ты Царь Иудейский? Иисус сказал ему: ты говоришь.
27:11  ὁ δὲ ἰησοῦς ἐστάθη ἔμπροσθεν τοῦ ἡγεμόνος· καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν λέγων, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ ἰησοῦς ἔφη, σὺ λέγεις.
27:11. Ὁ (The-one) δὲ (moreover) Ἰησοὺς (an-Iesous) ἐστάθη (it-was-stood) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) ἡγεμόνος: (of-a-leader,"καὶ (and) ἐπηρώτησεν (it-upon-entreated-unto) αὐτὸν (to-it,"ὁ (the-one) ἡγεμὼν (a-leader,"λέγων (forthing,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἔφη (it-was-declaring,"Σὺ (Thou) λέγεις. (thou-forth)
27:11. Iesus autem stetit ante praesidem et interrogavit eum praeses dicens tu es rex Iudaeorum dicit ei Iesus tu dicisAnd Jesus stood before the governor, and the governor asked him, saying: Art thou the king of the Jews? Jesus saith to him: Thou sayest it.
11. Now Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
27:11. Now Jesus stood before the procurator, and the procurator questioned him, saying, “You are the king of the Jews?” Jesus said to him, “You are saying so.”
27:11. And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest:

11 Иисус же стал пред правителем. И спросил Его правитель: Ты Царь Иудейский? Иисус сказал ему: ты говоришь.
27:11  ὁ δὲ ἰησοῦς ἐστάθη ἔμπροσθεν τοῦ ἡγεμόνος· καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν λέγων, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ ἰησοῦς ἔφη, σὺ λέγεις.
27:11. Iesus autem stetit ante praesidem et interrogavit eum praeses dicens tu es rex Iudaeorum dicit ei Iesus tu dicis
And Jesus stood before the governor, and the governor asked him, saying: Art thou the king of the Jews? Jesus saith to him: Thou sayest it.
27:11. Now Jesus stood before the procurator, and the procurator questioned him, saying, “You are the king of the Jews?” Jesus said to him, “You are saying so.”
27:11. And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк XV:2; Лк XXIII:3; Ин XVIII:33-37). Синоптики пропускают рассказ Ин XVIII:28-32. У Луки (XXIII:2) допрос у Пилата начинается с обвинения, высказанного «множеством», в том, что Спаситель развращает народ и запрещает давать подать кесарю. Дальнейшее обвинение, что Он называет Себя «Христом Царем», дает ближайший повод Пилату спросить Христа о том, Он ли Царь иудейский? У Иоанна (XVIII:33-37) все это изложено гораздо подробнее, чем у синоптиков. По римским законам nocens nisi accusatus fuerit, condemnari non potest (невинный, если не будет обвинен, не может быть осужден). Вопрос Пилата основывался на том, что Христа обвиняли в присвоении Себе мессианского достоинства. Если Мессия стоял пред Пилатом теперь связанным и в уничиженном виде, то это не препятствовало Пилату предложить Ему вопрос: «Ты ли Царь иудейский?» Здесь предполагается, что Обвиняемый когда-то, действительно, объявлял Себя Царем иудейским; но Его попытки приобрести Себе царство были неудачны. Вместо царского престола Он был схвачен, связан и приведен на суд. Но, несмотря даже на это, Он, может быть, и теперь продолжает держаться прежнего Своего мнения о Своем собственном высоком достоинстве. Если Его освободить, то Он опять, вероятно, объявит Себя Царем. Христос отвечает Пилату почти так же, как Он ответил прежде Каиафе: «ты говоришь» (Мф XXVI:64). Но там прошедшее время «ты сказал» (su eipaV), здесь настоящее и глагол другой (su legeiV). Там — в ответ на заклятие; здесь — на простой вопрос. Там — в ответ на вопрос о достоинстве Сына Божия; здесь — о царском достоинстве. Но если вопрос, предложенный Пилатом, был естествен и понятен, то ответ Христа, по крайней мере, был необычен. Кто, будучи связан и приведен на суд, стал бы говорить, что он — царь? Нам теперь понятно, что царское достоинство Христа заключалось в Его уничижении, и что Он говорил совершенно точно и правильно, нисколько не преувеличивая дела. Но тогда это не было понятно ни Пилату, ни лицам, его окружавшим. Ответ Христа не был двусмыслен, но был прямым утверждением Его царского достоинства. Он не заключал в себе такого смысла: egw men touto ou legw ou de legeiV (Я этого не говорю, а ты говоришь). Ср. Ин XVIII:37, где также ou legeiV. К сообщению синоптиков Иоанн (XVIII:34-38) прибавляет рассказ о том, как разъяснилось для Пилата, в каком смысле, Спаситель называя Себя Царем. Он не Царь земной, а небесный. Он пришел не для внешнего мирского владычества над людьми, а чтобы свидетельствовать об истине. Пилат понял, что это — просто какой-то заблуждающийся человек. И не из этих только слов. На основании некоторых данных можно предполагать, что Пилату была известна раньше Личность и деятельность Спасителя (Мф XXVII:18; Мк XV:10). Не могло быть, чтобы ему ничего неизвестно было, напр., о входе Христа в Иерусалим. Во всем этом Пилат не видел никаких признаков стремления Христа приобрести Себе царское достоинство. Поэтому Пилат закончил свой допрос полным оправданием Спасителя: «я не нахожу никакой вины в этом Человеке» (Лк XXIII:4; Ин XVIII:38).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children.

We have here an account of what passed in Pilate's judgment-hall, when the blessed Jesus was brought thither betimes in the morning. Though it was no court-day, Pilate immediately took his case before him. We have there,

I. The trial Christ had before Pilate.

1. His arraignment; Jesus stood before the governor, as the prisoner before the judge. We could not stand before God because of our sins, nor lift up our face in his presence, if Christ had not been thus made sin for us. He was arraigned that we might be discharged. Some think that this bespeaks his courage and boldness; he stood undaunted, unmoved by all their rage. He thus stood in this judgment, that we might stand in God's judgment. He stood for a spectacle, as Naboth, when he was arraigned, was set on high among the people.

2. His indictment; Art thou the king of the Jews? The Jews were now not only under the government, but under the very jealous inspection, of the Roman powers, which they were themselves to the highest degree disaffected to, and yet now pretended a concern for, to serve this turn; accusing Jesus as an Enemy to Cæsar (Luke xxiii. 2), which they could produce no other proof of, than that he himself had newly owned he was the Christ. Now they thought that whoever was the Christ, must be the king of the Jews, and must deliver them from the Roman power, and restore to them a temporal dominion, and enable them to trample upon all their neighbours. According to this chimera of their own, they accused our Lord Jesus, as making himself king of the Jews, in opposition to the Roman yoke; whereas, though he said that he was the Christ, he meant not such a Christ as this. Note, Many oppose Christ's holy religion, upon a mistake of the nature of it; they dress it up in false colours, and then fight against it. They assuring the governor that, if he made himself Christ, he made himself king of the Jews, the governor takes it for granted, that he goes about to pervert the nation, and subvert the government. Art thou a king? It was plain that he was not so de facto--actually; "But dost thou lay any claim to the government, or pretend a right to rule the Jews?" Note, It has often been the hard fate of Christ's holy religion, unjustly to fall under the suspicions of the civil powers, as if it were hurtful to kings and provinces, whereas it tends mightily to the benefit of both.

3. His plea; Jesus said unto him, "Thou sayest. It is as thou sayest, though not as thou meanest; I am a king, but not such a king as thou dost suspect me to be." Thus before Pilate he witnessed a good confession, and was not ashamed to own himself a king, though it looked ridiculous, nor afraid, though at this time it was dangerous.

4. The evidence (v. 12); He was accused of the chief priests. Pilate found no fault in him; whatever was said, nothing was proved, and therefore what was wanting in matter they made up in noise and violence, and followed him with repeated accusations, the same as they had given in before; but by the repetition they thought to force a belief from the governor. They had learned, not only calumniari--to calumniate, but fortiter calumniari--to calumniate stoutly. The best men have often been accused of the worst crimes.

5. The prisoner's silence as to the prosecutors' accusations; He answered nothing, (1.) Because there was no occasion; nothing was alleged but what carried its own confutation along with it. (2.) He was now taken up with the great concern that lay between him and his Father, to whom he was offering up himself a Sacrifice, to answer the demands of his justice, which he was so intent upon, that he minded not what they said against him. (3.) His hour was come, and he submitted to his Father's will; Not as I will, but as thou wilt. He knew what his Father's will was, and therefore silently committed himself to him that judgeth righteously. We must not thus by our silence throw away our lives, because we are not lords of our lives, as Christ was of his; nor can we know, as he did, when our hour is come. But hence we must learn, not to render railing for railing, 1 Pet. ii. 23.

Now, [1.] Pilate pressed him to make some reply (v. 13); Hearest thou not how many things they witness against thee? What these things were, may be gathered from Luke xxiii. 3, 5, and John xix. 7. Pilate, having no malice at all against him, was desirous he should clear himself, urges him to it, and believes he could do it; Hearest thou not? Yes, he did hear; and still he hears all that is witnessed unjustly against his truths and ways; but he keeps silence, because it is the day of his patience, and doth not answer, as he will shortly, Ps. l. 3. [2.] He wondered at his silence; which was not interpreted so much into a contempt of the court, as a contempt of himself. And therefore Pilate is not said to be angry at it, but to have marvelled greatly at it, as a thing very unusual. He believed him to be innocent, and had heard perhaps that never man spake like him; and therefore he thought it strange that he had not one word to say for himself. We have,

II. The outrage and violence of the people, in pressing the governor to crucify Christ. The chief priests had a great interest in the people, they called them Rabbi, Rabbi, made idols of them, and oracles of all they said; and they made use of this to incense them against him, and by the power of the mob gained the point which they could not otherwise carry. Now here are two instances of their outrage.

1. Their preferring Barabbas before him, and choosing to have him released rather than Jesus.

(1.) It seems it was grown into a custom with the Roman governors, for the honouring of the Jews, to grace the feast of the passover with the release of a prisoner, v. 15. This, they thought, did honour to the feast, and was agreeable to the commemoration of their deliverance; but it was an invention of their own, and no divine institution; though some think that it was ancient, and kept up by the Jewish princes, before they became a province of the empire. However, it was a bad custom, an obstruction to justice, and an encouragement to wickedness. But our gospel-passover is celebrated with the release of prisoners, by him who hath power on earth to forgive sins.

(2.) The prisoner put in competition with our Lord Jesus was Barabbas; he is here called a notable prisoner (v. 16); either because by birth and breeding he was of some note and quality, or because he had signalized himself by something remarkable in his crimes; whether he was so notable as to recommend himself the more to the favours of the people, and so the more likely to be interceded for, or whether so notable as to make himself more liable to their age, is uncertain. Some think the latter, and therefore Pilate mentioned him, as taking it for granted that they would have desired any one's release rather than his. Treason, murder, and felony, are the three most enormous crimes that are usually punished by the sword of justice; and Barabbas was guilty of all three, Luke xxiii. 19; John xviii. 40. A notable prisoner indeed, whose crimes were so complicated.

(3.) The proposal was made by Pilate the governor (v. 17); Whom will ye that I release unto you? It is probable that the judge had the nomination of two, one of which the people were to choose. Pilate proposed to them to have Jesus released; he was convinced of his innocency, and that the prosecution was malicious; yet had not the courage to acquit him, as he ought to have done, by his own power, but would have him released by the people's election, and so he hoped to satisfy both his own conscience, and the people too; whereas, finding no fault in him, he ought not to have put him upon the country, or brought him into peril of his life. But such little tricks and artifices as these, to trim the matter, and to keep in with conscience and the world too, are the common practice of those that seek more to please men than God. What shall I do then, saith Pilate, with Jesus, who is called Christ? He puts the people in mind of this, that this Jesus, whose release he proposed, was looked upon by some among them as the Messiah, and had given pregnant proofs of his being so; "Do not reject one of whom your nation has professed such an expectation."

The reason why Pilate laboured thus to get Jesus discharged was because he knew that for envy the chief priests had delivered him up (v. 18); that it was not his guilt, but his goodness, that they were provoked at; and for this reason he hoped to bring him off by the people's act, and that they would be for his release. When David was envied by Saul, he was the darling of the people; and any one that heard the hosannas with which Christ was but a few days ago brought into Jerusalem, would have thought that he had been so, and that Pilate might safely have referred this matter to the commonalty, especially when so notorious a rogue was set up as a rival with him for their favours. But it proved otherwise.

(4.) While Pilate was thus labouring the matter, he was confirmed in his unwillingness to condemn Jesus, by a message sent him from his wife (v. 19), by way of caution; Have thou nothing to do with that just man (together with the reason), for I have suffered many things this day in a cream because of him. Probably, this message was delivered to Pilate publicly, in the hearing of all that were present, for it was intended to be a warning not to him only, but to the prosecutors. Observe,

[1.] The special providence of God, in sending this dream to Pilate's wife; it is not likely that she had heard any thing, before, concerning Christ, at least not so as to occasion her dreaming of him, but it was immediately from God: perhaps she was one of the devout and honourable women, and had some sense of religion; yet God revealed himself by dreams to some that had not, as to Nebuchadnezzar. She suffered many things in this dream; whether she dreamed of the cruel usage of an innocent person, or of the judgments that would fall upon those that had any hand in his death, or both, it seems that it was a frightful dream, and her thoughts troubled her, as Dan. ii. 1; iv. 5. Note, The Father of spirits has many ways of access to the spirits of men, and can seal their instruction in a dream, or vision of the night, Job xxxiii. 15, 16. Yet to those who have the written word, God more ordinarily speaks by conscience on a waking bed, than by dreams, when deep sleep falls upon men.

[2.] The tenderness and care of Pilate's wife, in sending this caution, thereupon, to her husband; Have nothing to do with that just man. First, This was an honourable testimony to our Lord Jesus, witnessing for him that he was a just man, even then when he was persecuted as the worst of malefactors: when his friends were afraid to appear in defence of him, God made even those that were strangers and enemies, to speak in his favour; when Peter denied him, Judas confessed him; when the chief priests pronounced him guilty of death, Pilate declared he found no fault in him; when the women that loved him stood afar off, Pilate's wife, who knew little of him, showed a concern for him. Note, God will not leave himself without witnesses to the truth and equity of his cause, even when it seems to be most spitefully run down by its enemies, and most shamefully deserted by its friends. Secondly, It was a fair warning to Pilate; Have nothing to do with him. Note, God has many ways of giving checks to sinners in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences; it is also our great duty to hearken to them. O do not this abominable thing which the Lord hates, is what we may hear said to us, when we are entering into temptation, if we will but regard it. Pilate's lady sent him this warning, out of the love she had to him; she feared not a rebuke from him for meddling with that which belonged not to her; but, let him take it how he would, she would give him the caution. Note, It is an instance of true love to our friends and relations, to do what we can to keep them from sin; and the nearer any are to us, and the greater affection we have for them, the more solicitous we should be not to suffer sin to come or lie upon them, Lev. xix. 17. The best friendship is friendship to the soul. We are not told how Pilate turned this off, probably with a jest; but by his proceeding against the just man it appears that he did not regard it. Thus faithful admonitions are made light of, when they are given as warnings against sin, but will not be so easily made light of, when they shall be reflected upon as aggravations of sin.

(5.) The chief priests and the elders were busy, all this while, to influence the people in favour of Barabbas, v. 20. They persuaded the multitude, both by themselves and their emissaries, whom they sent abroad among them, that they should ask Barabbas, and destroy Jesus; suggesting that this Jesus was a deceiver, in league with Satan, an enemy to their church and temple; that, if he were let alone, the Romans would come, and take away their place and nation; that Barabbas, though a bad man, yet, having not the interest that Jesus had, could not do so much mischief. Thus they managed the mob, who otherwise were well affected to Jesus, and, if they had not been so much at the beck of their priests, would never have done such a preposterous thing as to prefer Barabbas before Jesus. Here, [1.] We cannot but look upon these wicked priests with indignation; by the law, in matters of controversy between blood and blood, the people were to be guided by the priests, and to do as they informed them, Deut. xvii. 8, 9. This great power put into their hands they wretchedly abused, and the leaders of the people caused them to err. [2.] We cannot but look upon the deluded people with pity; I have compassion on the multitude, to see them hurried thus violently to so great wickedness, to see them thus priest-ridden, and falling in the ditch with their blind leaders.

(6.) Being thus over-ruled by the priests, at length they made their choice, v. 21. Whether of the twain (saith Pilate) will ye that I release unto you? He hoped that he had gained his point, to have Jesus released. But, to his great surprise, they said Barabbas; as if his crimes were less, and therefore he less deserved to die; or as if his merits were greater, and therefore he better deserved to live. The cry for Barabbas was so universal, one and all, that there was no colour to demand a poll between the candidates. Be astonished, O heavens, at this, and, thou earth, be horribly afraid! Were ever men that pretended to reason or religion, guilty of such prodigious madness, such horrid wickedness! This was it that Peter charged so home upon them (Acts iii. 14); Ye desired a murderer to be granted to you; yet multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions.

2. Their pressing earnestly to have Jesus crucified, v. 22, 23. Pilate, being amazed at their choice of Barabbas, was willing to hope that it was rather from a fondness for him than from an enmity to Jesus; and therefore he puts it to them, "What shall I do then with Jesus? Shall I release him likewise, for the greater honour of your feast, or will you leave it to me?" No, they all said, Let him be crucified. That death they desired he might die, because it was looked upon as the most scandalous and ignominious; and they hoped thereby to make his followers ashamed to own him, and their relation to him. It was absurd for them to prescribe to the judge what sentence he should pass; but their malice and rage made them forget all rules of order and decency, and turned a court of justice into a riotous, tumultuous, and seditious assembly. Now was truth fallen in the street, and equity could not enter; where one looked for judgment, behold, oppression, the worst kind of oppression; for righteousness, behold, a cry, the worse cry that ever was, Crucify, crucify the Lord of glory. Though they that cried thus, perhaps, were not the same persons that the other day cried Hosanna, yet see what a change was made upon the mind of the populace in a little time: when he rode in triumph into Jerusalem, so general were the acclamations of praise, that one would have thought he had no enemies; but now when he was led in triumph to Pilate's judgment-seat, so general were the outcries of enmity, that one would think he had no friends. Such revolutions are there in this changeable world, through which our way to heaven lies, as our Master's did, by honour and dishonour, by evil report, and good report, counter-changed (2 Cor. vi. 8); that we may not be lifted up by honour, as if, when we were applauded and caressed, we had made our nest among the stars, and should die in that nest; nor yet be dejected or discouraged by dishonour, as if, when we were trodden to the lowest hell, from which there is no redemption. Bides tu istos qui te laudant; omnes aut sunt hostes, aut (quod in æquo est) esse possunt--You observe those who applaud you; either they are all your enemies, or, which is equivalent, they may become so. Seneca de Vita Beat.

Now, as to this demand, we are further told,

(1.) How Pilate objected against it; Why, what evil hath he done? A proper question to ask before we censure any in common discourse, much more for a judge to ask before he pass a sentence of death. Note, It is much for the honour of the Lord Jesus, that, though he suffered as an evil-doer, yet neither his judge nor his prosecutors could find that he had done any evil. Had he done any evil against God? No, he always did those things that pleased him. Had he done any evil against the civil government? No, as he did himself, so he taught others, to render to Cæsar the things that were Cæsar's. Had he done any evil against the public peace? No, he did not strive or cry, nor did his kingdom come with observation. Had he done any evil to particular persons? Whose ox had he taken, or whom had he defrauded? No, so far from that, that he went about doing good. This repeated assertion of his unspotted innocency, plainly intimates that he died to satisfy for the sins of others; for if it had not been for our transgressions that he was thus wounded, and for our offences that he was delivered up, and that upon his own voluntary undertaking to atone for them, I see not how these extraordinary sufferings of a person that had never thought, said, or done, any thing amiss, could be reconciled with the justice and equity of that providence that governs the world, and at least permitted this to be done in it.

(2.) How they insisted upon it; They cried out the more, Let him be crucified. They do not go about to show any evil he had done, but, right or wrong, he must be crucified. Quitting all pretensions to the proof of the premises, they resolve to hold the conclusion, and what was wanting in evidence to make up in clamour; this unjust judge was wearied by importunity into an unjust sentence, as he in the parable into a just one (Luke xviii. 4, 5), and the cause carried purely by noise.

III. Here is the devolving of the guilt of Christ's blood upon the people and priests.

1. Pilate endeavours to transfer it from himself, v. 24.

(1.) He sees it to no purpose to contend. What he said, [1.] Would do no good; he could prevail nothing; he could not convince them what an unjust unreasonable thing it was for him to condemn a man whom he believed innocent, and whom they could not prove guilty. See how strong the stream of lust and rage sometimes is; neither authority nor reason will prevail to give check to it. Nay, [2.] It was more likely to do hurt; he saw that rather a tumult was made. This rude and brutish people fell to high words, and began to threaten Pilate what they would do if he did not gratify them; and how great a matter might this fire kindle, especially when the priests, those great incendiaries, blew the coals! Now this turbulent tumultuous temper of the Jews, by which Pilate was awed to condemn Christ against his conscience, contributed more than any thing to the ruin of that nation not long after; for their frequent insurrections provoked the Romans to destroy them, though they had reduced them, and their inveterate quarrels among themselves made them an easy prey to the common enemy. Thus their sin was their ruin.

Observe how easily we may be mistaken in the inclination of the common people; the priests were apprehensive that their endeavours to seize Christ would have caused an uproar, especially on the feast day; but it proved that Pilate's endeavour to save him, caused an uproar, and that on the feast day; so uncertain are the sentiments of the crowd.

(2.) This puts him into a great strait, betwixt the peace of his own mind, and the peace of the city; he is loth to condemn an innocent man, and yet loth to disoblige the people, and raise a devil that would not be soon laid. Had he steadily and resolutely adhered to the sacred laws of justice, as a judge ought to do, he had not been in any perplexity; the matter was plain and past dispute, that a man in whom was found no faulty, ought not to be crucified, upon any pretence whatsoever, nor must an unjust thing be done, to gratify any man or company of men in the world; the cause is soon decided; Let justice be done, though heaven and earth come together--Fiat justitia, ruat cœlum. If wickedness proceed from the wicked, though they be priests, yet my hand shall not be upon him.

(3.) Pilate thinks to trim the matter, and to pacify both the people and his own conscience too, by doing it, and yet disowning it, acting the thing, and yet acquitting himself from it at the same time. Such absurdities and self-contradictions do they run upon, whose convictions are strong, but their corruptions stronger. Happy is he (saith the apostle, Rom. xiv. 22) that condemneth not himself in that thing which he alloweth; or, which is all one, that allows not himself in that thing which he condemns.

Now Pilate endeavours to clear himself from the guilt,

[1.] By a sign; He took water, and washed his hands before the multitude; not as if he thought thereby to cleanse himself from any guilt contracted before God, but to acquit himself before the people, from so much as contracting any guilt in this matter; as if he had said, "If it be done, bear witness that it is none of my doing." He borrowed the ceremony from that law which appointed it to be used for the clearing of the country from the guilt of an undiscovered murder (Deut. xxi. 6, 7); and he used it the more to affect the people with the conviction he was under of the prisoner's innocency; and, probably, such was the noise of the rabble, that, if he had not used some such surprising sign, in the view of them all, he could not have been heard.

[2.] By a saying; in which, First, He clears himself; I am innocent of the blood of this just person. What nonsense was this, to condemn him, and yet protest that he was innocent of his blood! For men to protest against a thing, and yet to practise it, is only to proclaim that they sin against their consciences. Though Pilate professed his innocency, God charges him with guilt, Acts iv. 27. Some think to justify themselves, by pleading that their hands were not in the sin; but David kills by the sword of the children of Ammon, and Ahab by the elders of Jezreel. Pilate here thinks to justify himself, by pleading that his heart was not in the action; but this is an averment which will never be admitted. Protestatio non valet contra factum--In vain does he protest against the deed which at the same time he perpetrates. Secondly, He casts it upon the priests and people; "See ye to it; if it must be done, I cannot help it, do you answer it before God and the world." Note, Sin is a brat that nobody is willing to own; and many deceive themselves with this, that they shall bear no blame if they can but find any to lay the blame upon; but it is not so easy a thing to transfer the guilt of sin as many think it is. The condition of him that is infected with the plague is not the less dangerous, either for his catching the infection from others, or his communicating the infection to others; we may be tempted to sin, but cannot be forced. The priests threw it upon Judas; See thou to it; and now Pilate throws it upon them; See ye to it; for with what measure ye mete, it shall be measured to you.

2. The priests and people consented to take the guilt upon themselves; they all said, "His blood be on us, and one our children; we are so well assured that there is neither sin nor danger in putting him to death, that we are willing to run the hazard of it;" as if the guilt would do no harm to them or theirs. They saw that it was the dread of guilt that made Pilate hesitate, and that he was getting over this difficulty by a fancy of transferring it; to prevent the return of his hesitation, and to confirm him in that fancy, they, in the heat of their rage, agreed to it, rather than lose the prey they had in their hands, and cried, His blood be upon us. Now,

(1.) By this they designed to indemnify Pilate, that is, to make him think himself indemnified, by becoming bound to divine justice, to save him harmless. But those that are themselves bankrupts and beggars will never be admitted security for others, nor taken as a bail for them. None could bear the sin of others, except him that had none of his own to answer for; it is a bold undertaking, and too big for any creature, to become bound for a sinner to Almighty God.

(2.) But they did really imprecate wrath and vengeance upon themselves and their posterity. What a desperate word was this, and how little did they think what as the direful import of it, or to what an abyss of misery it would bring them and theirs! Christ had lately told them, that upon them would come all the righteous blood shed upon the earth, from that of the righteous Abel; but as if that were too little, they here imprecate upon themselves the guilt of that blood which was more precious than all the rest, and the guilt of which would lie heavier. O the daring presumption of wilful sinners, that run upon God, upon his neck, and defy his justice! Job xv. 25, 26. Observe,

[1.] How cruel they were in their imprecation. They imprecated the punishment of this sin, not only upon themselves, but upon their children too, even those that were yet unborn, without so much as limiting the entail of the curse, as God himself had been pleased to limit it, to the third and fourth generation. It was madness to pull it upon themselves, but the height of barbarity to entail it on their posterity. Surely they were like the ostrich; they were hardened against their young ones, as though they were not theirs. What a dreadful conveyance was this of guilt and wrath to them and their heirs for ever, and this delivered by joint consent, nemine contradicents--unanimously, as their own act and deed; which certainly amounted to a forfeiture and defeasance of that ancient charter, I will be a God to thee, and to thy seed. Their entailing the curse of the Messiah's blood upon their nation, cut off the entail of the blessings of that blood from their families, that, according to another promise made to Abraham, in him all the families of the earth might be blessed. See what enemies wicked men are to their own children and families; those that damn their own souls, care not how many they take to hell with them.

[2.] How righteous God was, in his retribution according to this imprecation; they said, His blood be on us, and on our children; and God said Amen to it, so shall thy doom be; as they loved cursing, so it came upon them. The wretched remains of that abandoned people feel it to this day; from the time they imprecated this blood upon them, they were followed with one judgment after another, till they were quite laid waste, and made an astonishment, a hissing, and a byword; yet on some of them, and some of theirs, this blood came, not to condemn them, but to save them; divine mercy, upon their repenting and believing, cut off this entail, and then the promise was again to them, and to their children. God is better to us and ours than we are.
Adam Clarke: Commentary on the Bible - 1831
27:11: Before the governor - My old MS. English Bible translates ηγημων Meyr cheef justyse, Presedent.
Art thou the King of the Jews? - The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assuming the regal office. See on Mat 27:2 (note).
Albert Barnes: Notes on the Bible - 1834
27:11: And Jesus stood before the governor - Many things are omitted by Matthew, in the account of this trial, which are recorded by the other evangelists. A much more full account is found in Joh 18:28-40.
And the governor asked him ... - This question was asked On account of the "charge" which the Jews brought against Jesus, "of perverting the nation, and forbidding to give tribute to Caesar," Luk 23:2. It was on this charge that, after consultation, they had agreed to arraign him before Pilate. See the notes at Mat 27:1. "They" had condemned him for "blasphemy," but they well knew that Pilate would altogether disregard an accusation of that kind. They therefore attempted to substitute a totally different accusation from that on which they had professed to find him guilty, to excite the jealousy of the Roman governor, and to procure his death on a charge of treason against the Roman emperor.
Thou sayest - That is, thou sayest right, or thou sayest the truth. We may wonder why the Jews, if they heard this confession, did not press it upon the attention of Pilate as a full confession of his guilt. It was what they had accused him of. But it might be doubtful whether, in the confusion, they heard the confession; or, if they did, Jesus took away all occasion of triumph by explaining to Pilate the "nature" of his kingdom, Joh 18:36. Though he acknowledged that he was a king, yet he stated fully that "his kingdom was not of this world," and that therefore it could not be alleged against him as treason against the Roman emperor. This was done "in the palace," apart from the Jews, and fully satisfied Pilate of his innocence, Joh 18:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:11: Jesus stood: Mat 10:18, Mat 10:25; Mar 15:2; Luk 23:3; Joh 18:33-36
Thou sayest: Mat 26:25, Mat 26:64; Mar 14:62; Joh 18:37; Ti1 6:13
Geneva 1599
27:11 (2) And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
(2) Christ holds his peace when he is accused in order that we may not be accused: acknowledging our guiltiness, and at the same time his own innocence.
John Gill
27:11 And Jesus stood before the governor,.... Pilate who sat; for so was the custom for the judge to sit, and those that were judged, to stand, especially whilst witness was bore against them (f).
"Says R. Bo, in the name of Rab Hona, the witnesses ought to stand whilst they bear witness. Says R. Jeremiah, in the name of R. Abhu, also , "those that are judged ought to stand", whilst they receive their witness.''
And again (g),
"how do they judge? the judges sit, , and "they that are judged stand".''
Think what a sight was here, the eternal Son of God in human nature, the Lord of life and glory, the Prince of the kings of the earth, standing before an Heathen governor! he before whom Pilate must stand, and even all men, small and great, another day; all must appear, and stand before the judgment seat of Christ; he himself stands at the bar of men! the reason of this was, because he stood in the legal place, and stead of his people: he became their substitute from everlasting, was made under the law in time, and was subject to its precept, and its penalty: and though he had no crimes of his own to answer for, he had the sins of his people on him; on account of which he stood before the governor, to receive the sentence of condemnation on himself; that so sin being condemned in his flesh, the whole righteousness of the law might be fulfilled in them: he stood here, that they might stand before God, and at the throne of his grace with boldness and intrepidity; a new, and living way to it being opened for them, through his blood and sacrifice; and that they might stand before him, the judge of all the earth, with confidence, and not be ashamed at his coming.
And the governor asked him, saying, art thou the king of the Jews? for the Jews had suggested to Pilate, that Jesus had given out that he was Christ a king; and he being Caesar's procurator, it became him strictly to inquire into this matter, lest there should be any encroachment made on his master's dignity, authority, and dominions, and he himself should suffer blame; wherefore, he does not ask Jesus, whether he said he was the king of the Jews, or others said so of him, but whether he was their king: he knew he was not in fact; but his question was, whether he was so in right; or if he thought he was, what claim he made, and what he did to support it:
and Jesus said unto him; thou sayest; which is all one as if he had said, "I am"; see Mt 26:25, compared with Mk 14:62, and that this was the sense of his answer is clear from Jn 18:36, though, at the same time, he let him know that his kingdom was not of this world; that he was not a temporal king, nor did he lay any claim to any earthly dominions; and therefore neither he, nor his master Caesar, had anything to fear from him: he was only a king in a spiritual sense, over the Israel of God; such as received him, as the Messiah, and believed in his name.
(f) T. Hieros. Yoma, fol. 43. 2, 3. (g) Ib. Sanhedrin, fol. 21. 2.
John Wesley
27:11 Art thou the king of the Jews? - Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.
27:1227:12: Եւ ՚ի չարախօսե՛լն նորա ՚ի քահանայապետիցն եւ ՚ի ծերոց, ո՛չ ինչ ետ պատասխանի։
12 Իսկ երբ նա ամբաստանւում էր քահանայապետների ու ծերերի կողմից, ոչինչ չպատասխանեց
12 Բայց քահանայապետներէն եւ ծերերէն ամբաստանուած ատենը բնաւ պատասխան մը չտուաւ։
Եւ ի չարախօսելն նորա ի քահանայապետիցն եւ ի ծերոց, ոչինչ ետ պատասխանի:

27:12: Եւ ՚ի չարախօսե՛լն նորա ՚ի քահանայապետիցն եւ ՚ի ծերոց, ո՛չ ինչ ետ պատասխանի։
12 Իսկ երբ նա ամբաստանւում էր քահանայապետների ու ծերերի կողմից, ոչինչ չպատասխանեց
12 Բայց քահանայապետներէն եւ ծերերէն ամբաստանուած ատենը բնաւ պատասխան մը չտուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1212 И когда обвиняли Его первосвященники и старейшины, Он ничего не отвечал.
27:12  καὶ ἐν τῶ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων οὐδὲν ἀπεκρίνατο.
27:12. καὶ (And) ἐν (in) τῷ (unto-the-one) κατηγορεῖσθαι (to-be-gathered-down-unto) αὐτὸν (to-it) ὑπὸ (under) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) καὶ (and) πρεσβυτέρων ( of-more-eldered ) οὐδὲν (to-not-moreover-one) ἀπεκρίνατο . ( it-separated-off )
27:12. et cum accusaretur a principibus sacerdotum et senioribus nihil responditAnd when he was accused by the chief priests and ancients, he answered nothing.
12. And when he was accused by the chief priests and elders, he answered nothing.
27:12. And when he was accused by the leaders of the priests and the elders, he responded nothing.
27:12. And when he was accused of the chief priests and elders, he answered nothing.
And when he was accused of the chief priests and elders, he answered nothing:

12 И когда обвиняли Его первосвященники и старейшины, Он ничего не отвечал.
27:12  καὶ ἐν τῶ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων οὐδὲν ἀπεκρίνατο.
27:12. et cum accusaretur a principibus sacerdotum et senioribus nihil respondit
And when he was accused by the chief priests and ancients, he answered nothing.
27:12. And when he was accused by the leaders of the priests and the elders, he responded nothing.
27:12. And when he was accused of the chief priests and elders, he answered nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Мк XV:3). Допрос Пилата, хотя и краткий, окончился. Дальнейшее уже можно не относить, собственно, к формальной римской судебной процедуре. Это простой, обыкновенный разговор, какой бывает во всяких судах между судьями и публики по окончании формального заседания и произнесении приговора. Иудеи, очевидно, не были довольны приговором Пилата, и начали возводить на Христа новые обвинения. В чем они состояли, ничего не известно. Но видно, что Пилат не придавал им никакого значения. Он не считает нужным даже разбирать их. Марк замечает только, что первосвященники обвиняли Его «во многом» (polla). Спаситель ничего не отвечал на эти обвинения. — Классическое apekrinato (общ. залог.) редко в Новом Завете.
Adam Clarke: Commentary on the Bible - 1831
27:12: He answered nothing - An answer to such accusations was not necessary: they sufficiently confuted themselves.
Albert Barnes: Notes on the Bible - 1834
27:12: When he was accused ... - To wit, of perverting the nation, and of forbidding to give tribute to Caesar, Luk 23:2, Luk 23:5. Probably this was done in a tumultuous manner and in every variety of form.
He answered nothing - He was conscious of his innocence. He knew that they could not prove these charges. They offered no testimony to prove them, and, in conscious innocence, he was silent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: Mat 27:14, Mat 26:63; Psa 38:13, Psa 38:14; Isa 53:7; Mar 15:3-5; Joh 19:9-11; Act 8:32; Pe1 2:23
John Gill
27:12 And when he was accused of the chief priests and elders,.... As that he was a perverter of the people, a stirrer of sedition, discord, and rebellion among them; that he taught them not to give tribute to Caesar, and set up himself for a king; all which he had done not in one place only, but throughout all the land of Judea, from Galilee to Jerusalem; see Lk 23:2,
he answered nothing; the things laid to his charge being notoriously false, and known to be so by all the people; and the evidence with which they were supported being so slender, the judge could never receive it; he therefore judged it unnecessary, and not worth a while to return an answer to them: besides, he knew they were bent upon his death, and that, should he set aside these charges, as he easily could, they would invent new ones, and so increase their sin, and their condemnation: but the chief reason of all, of his silence, was, he had the sins of his people to answer for, and the time of his dying for them was now come, and for which he was ready; and therefore would say nothing to remove these false charges, and retard his death.
27:1327:13: Յայնժամ ասէ ցնա Պեղատոս. Ո՞չ լսես՝ որչափ դոքա հակառակ քո վկայեն[530]։ [530] Ոմանք. Ասէ ցնոսա Պիղատոս։
13 Այն ժամանակ Պիղատոսը նրան ասաց. «Չե՞ս լսում, ինչքան դրանք քո դէմ են վկայում»
13 Այն ատեն Պիղատոս ըսաւ անոր. «Չե՞ս լսեր թէ ո՛րչափ քեզի դէմ կը վկայեն ատոնք»։
Յայնժամ ասէ ցնա Պիղատոս. Ո՞չ լսես որչափ դոքա հակառակ քո վկայեն:

27:13: Յայնժամ ասէ ցնա Պեղատոս. Ո՞չ լսես՝ որչափ դոքա հակառակ քո վկայեն[530]։
[530] Ոմանք. Ասէ ցնոսա Պիղատոս։
13 Այն ժամանակ Պիղատոսը նրան ասաց. «Չե՞ս լսում, ինչքան դրանք քո դէմ են վկայում»
13 Այն ատեն Պիղատոս ըսաւ անոր. «Չե՞ս լսեր թէ ո՛րչափ քեզի դէմ կը վկայեն ատոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1313 Тогда говорит Ему Пилат: не слышишь, сколько свидетельствуют против Тебя?
27:13  τότε λέγει αὐτῶ ὁ πιλᾶτος, οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν;
27:13. τότε (To-the-one-which-also) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Οὐκ (Not) ἀκούεις (thou-hear) πόσα ( to-whither-which ) σου (of-thee) καταμαρτυροῦσιν; (they-witness-down-unto?"
27:13. tunc dicit illi Pilatus non audis quanta adversum te dicant testimoniaThen Pilate saith to him: Dost not thou hear how great testimonies they allege against thee?
13. Then saith Pilate unto him, Hearest thou not how many things they witness against thee?
27:13. Then Pilate said to him, “Do you not hear how much testimony they speak against you?”
27:13. Then said Pilate unto him, Hearest thou not how many things they witness against thee?
Then said Pilate unto him, Hearest thou not how many things they witness against thee:

13 Тогда говорит Ему Пилат: не слышишь, сколько свидетельствуют против Тебя?
27:13  τότε λέγει αὐτῶ ὁ πιλᾶτος, οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν;
27:13. tunc dicit illi Pilatus non audis quanta adversum te dicant testimonia
Then Pilate saith to him: Dost not thou hear how great testimonies they allege against thee?
27:13. Then Pilate said to him, “Do you not hear how much testimony they speak against you?”
27:13. Then said Pilate unto him, Hearest thou not how many things they witness against thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк XV:5). В словах Пилата слышится ирония над обвинителями и их обвинениями. Очень много было обвинений; но ни одно из них никуда не годилось. Такие обвинения могли представлять только иудеи, и они одни. Разговаривая с ними, Пилат обращается и ко Христу, предлагая Ему ответить на обвинения. Все дело имеет, по-видимому, пока сравнительно спокойный вид. Может быть, в это время писался приговор.
Albert Barnes: Notes on the Bible - 1834
27:13: They witness against thee - This means, rather, that they accused him. They were not "witnesses," but accusers. These accusations were repeated and pressed. They charged him with exciting the people, teaching throughout, all Judea from Galilee to Jerusalem, and exciting the nation to sedition, Luk 23:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: Hearest: Mat 26:62; Joh 18:35; Act 22:24
John Gill
27:13 Then saith Pilate unto him,.... Observing he made no reply to the accusations of the chief priests and elders, and in order to draw something out of him,
hearest thou not how many things they witness against thee? art thou deaf? or dost thou not take in what is alleged against thee? dost thou not consider the nature of these charges? how many, and of what kind the depositions are now made by persons of such rank and figure? art thou under no concern to make answer to them?
27:1427:14: Եւ ո՛չ ետ նմա պատասխանի՝ եւ ո՛չ բան մի, մինչեւ զարմանա՛լ դատաւորին յոյժ։
14 Եւ նրան չպատասխանեց եւ ոչ մի բան, այնպէս որ կուսակալը շատ զարմացաւ:
14 Անոր ալ պատասխան չտուաւ, այնպէս որ շատ զարմացաւ կուսակալը։
Եւ ոչ ետ նմա պատասխանի եւ ոչ բան մի, մինչեւ զարմանալ դատաւորին յոյժ:

27:14: Եւ ո՛չ ետ նմա պատասխանի՝ եւ ո՛չ բան մի, մինչեւ զարմանա՛լ դատաւորին յոյժ։
14 Եւ նրան չպատասխանեց եւ ոչ մի բան, այնպէս որ կուսակալը շատ զարմացաւ:
14 Անոր ալ պատասխան չտուաւ, այնպէս որ շատ զարմացաւ կուսակալը։
zohrab-1805▾ eastern-1994▾ western am▾
27:1414 И не отвечал ему ни на одно слово, так что правитель весьма дивился.
27:14  καὶ οὐκ ἀπεκρίθη αὐτῶ πρὸς οὐδὲ ἓν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν.
27:14. καὶ (And) οὐκ (not) ἀπεκρίθη (it-was-separated-off) αὐτῷ (unto-it) πρὸς (toward) οὐδὲ (not-moreover) ἓν (to-one) ῥῆμα, (to-an-uttering-to,"ὥστε (as-also) θαυμάζειν (to-marvel-to) τὸν (to-the-one) ἡγεμόνα (to-a-leader) λίαν. (to-exceedingly)
27:14. et non respondit ei ad ullum verbum ita ut miraretur praeses vehementerAnd he answered him to never a word, so that the governor wondered exceedingly.
14. And he gave him no answer, not even to one word: insomuch that the governor marveled greatly.
27:14. And he did not respond any word to him, so that the procurator wondered greatly.
27:14. And he answered him to never a word; insomuch that the governor marvelled greatly.
And he answered him to never a word; insomuch that the governor marvelled greatly:

14 И не отвечал ему ни на одно слово, так что правитель весьма дивился.
27:14  καὶ οὐκ ἀπεκρίθη αὐτῶ πρὸς οὐδὲ ἓν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν.
27:14. et non respondit ei ad ullum verbum ita ut miraretur praeses vehementer
And he answered him to never a word, so that the governor wondered exceedingly.
27:14. And he did not respond any word to him, so that the procurator wondered greatly.
27:14. And he answered him to never a word; insomuch that the governor marvelled greatly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк XV:5). Христос не отвечал Пилату ничего на новые обвинения. Хотя этого и не требовалось по закону, но Пилат весьма дивился молчанию Христа. В это время, вероятно, все более и более увеличивалась народная толпа. О дальнейших событиях встречаем подробный рассказ только у одного Луки (XXIII:5-16). Из новых обвинений было видно, что Христос возмущает народ, уча по всей Иудее, начиная от Галилеи до сего места. Слово «Галилея» дает повод Пилату спросить, не из Галилеи ли Он, и затем отправить Христа к Ироду на суд. Ирод отсылает Христа обратно к Пилату.
Adam Clarke: Commentary on the Bible - 1831
27:14: Marveled greatly - Silence under calumny manifests the utmost magnanimity. The chief priests did not admire this because it confounded them; but Pilate, who had no interest to serve by it, was deeply affected. This very silence was predicted. Isa 53:7.
Albert Barnes: Notes on the Bible - 1834
27:14: To never a word - That is, not at all. He said nothing. This is, an emphatic way of saying that he answered nothing. There was no need of his replying. He was innocent, and they offered no proof of guilt. Besides, his appearance was full evidence in his favor. He was poor, unarmed, without powerful friends, and alone. His life had been public, and his sentiments were well known, and the charge had on the face of it the aspect of absurdity. It deserved, therefore, no answer.
Marvelled greatly - Wondered exceedingly, or was much surprised. He was probably more surprised that he bore this so meekly, and did not return railing for railing, than that he did not set up a defense. The latter was unnecessary - the former was unusual. The governor was not accustomed to see it, and was therefore greatly amazed.
It was at this time that Pilate, having heard them speak of Galilee Luk 23:5, asked if he was a Galilean. Having ascertained that he was, and being probably desirous of freeing himself from any further trouble in the affair, under pretence that he belonged to Herod's jurisdiction, he sent Jesus to Herod, who was then at Jerusalem attending the feast of the Passover, Luk 23:6-12. Herod, having examined him, and finding no cause of death in him, sent him back to Pilate. Pleased with the respect which had been shown him, Herod laid aside his enmity against Pilate, and they became friends. The cause of their friendship does not appear to be at all that they were united in opposing the claims of Jesus to be the Messiah, but the respect which Pilate had shown in sending Jesus to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:14: marvelled: Psa 71:7; Isa 8:18; Zac 3:8; Co1 4:9
John Gill
27:14 And he answered him to never a word,.... He made no reply to anyone thing which Pilate suggested to him, though it seems to have been in a kind and friendly way, and with a view to his good:
insomuch that the governor marvelled greatly; that a man, who at other times had such fluency of speech, and readiness of expression, who both for matter and words, and also weight and authority, spake as never man did: and who had so often silenced the Scribes and Pharisees, men of the greatest learning among the Jews, of which Pilate, doubtless, had knowledge, should say nothing in his own defence; and especially when the charges brought against him were of a capital nature, and touched his life, and yet were so easy to be refuted, and proved to be false ones: and what might increase his wonder, was, that he should take no notice of them, nor return an answer to them, considering by whom they were brought; not by the common people, but by the sanhedrim of the nation, and that before him the Roman governor, who had power to crucify or release him: and above all, he marvelled at the patience of Jesus, that he could hear such notorious falsities, and which so affected his character, and his life, and say nothing to them; and at the fortitude of his mind, at his being so regardless of his life, and fearless of death.
27:1527:15: Բայց ըստ տօնի սովո՛ր էր դատաւորն արձակե՛լ ժողովրդեանն կապեա՛լ մի՝ զոր կամէին[531]։ [531] Ոմանք. Ըստ տօնին։
15 Սակայն կուսակալը սովորութիւն ունէր տօնի առիթով ժողովրդի համար արձակել մի բանտարկեալ, ում նրանք կամենային
15 Բայց կուսակալը սովորութիւն ունէր տօնին ատենը կապուած մը արձակելու ժողովուրդին, ով որ ուզէին։
Բայց ըստ տօնի սովոր էր դատաւորն արձակել ժողովրդեանն կապեալ մի զոր կամէին:

27:15: Բայց ըստ տօնի սովո՛ր էր դատաւորն արձակե՛լ ժողովրդեանն կապեա՛լ մի՝ զոր կամէին[531]։
[531] Ոմանք. Ըստ տօնին։
15 Սակայն կուսակալը սովորութիւն ունէր տօնի առիթով ժողովրդի համար արձակել մի բանտարկեալ, ում նրանք կամենային
15 Բայց կուսակալը սովորութիւն ունէր տօնին ատենը կապուած մը արձակելու ժողովուրդին, ով որ ուզէին։
zohrab-1805▾ eastern-1994▾ western am▾
27:1515 На праздник же [Пасхи] правитель имел обычай отпускать народу одного узника, которого хотели.
27:15  κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῶ ὄχλῳ δέσμιον ὃν ἤθελον.
27:15. Κατὰ (Down) δὲ (moreover) ἑορτὴν (to-a-festival) εἰώθει (it-had-come-to-have-customed,"ὁ (the-one) ἡγεμὼν (a-leader,"ἀπολύειν (to-loose-off) ἕνα (to-one) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) δέσμιον (to-tied-belonged) ὃν (to-which) ἤθελον. (they-were-determining)
27:15. per diem autem sollemnem consueverat praeses dimittere populo unum vinctum quem voluissentNow upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would.
15. Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would.
27:15. Now on the solemn day, the procurator was accustomed to release to the people one prisoner, whomever they wished.
27:15. Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.
Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would:

15 На праздник же [Пасхи] правитель имел обычай отпускать народу одного узника, которого хотели.
27:15  κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῶ ὄχλῳ δέσμιον ὃν ἤθελον.
27:15. per diem autem sollemnem consueverat praeses dimittere populo unum vinctum quem voluissent
Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would.
27:15. Now on the solemn day, the procurator was accustomed to release to the people one prisoner, whomever they wished.
27:15. Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Мк XV:6; Лк XXIII:17 стих этот у Луки считается не подлинным). Слова Пилата, изложенные у Луки (XXIII:13-16), не удовлетворили народ. Чувствуется, что его охватывает все большее и большее раздражение и жажда крови, Пилат видит, что дело может иметь серьезные последствия, каких он не предвидел, и потому решается на новый шаг. Существовал обычай отпускать народу во время праздника Пасхи одного узника, какого потребуют. Насколько было древне такое обыкновение, совершенно неизвестно. В Талмуде не встречается никакого намека на этот обычай. У римлян было нечто подобное; но сообщения об этом весьма кратки и неясны. У греков узники освобождались в праздники Деметры, или в так наз. фесмофории. Одинаковое выражение Матфея и Марка kata de eorthn, которое можно перевести «ради праздника» или «для праздника» (слова «Пасхи», прибавленного в русск., нет в подлиннике), показывает, что этот обычай соблюдался вообще по праздникам, а не во время одной только Пасхи. Отпущение одного узника на Пасху напоминало об освобождении евреев из Египта (id congruebat liberationi ex Aegypto). Пилат ухватился за эту мысль, чтобы освободить Иисуса Христа. Тут было нечто подобное тому, что бывает и у нас, когда преступники освобождаются по манифестам. Пилат мог бы в настоящем случае употребить власть. Но, как и обыкновенно бывает, его запятнанная совесть делала его слабосильным, и он не имел воли, чтобы воспротивиться толпе, которая все более и более приходила в ярость.
Adam Clarke: Commentary on the Bible - 1831
27:15: The governor was wont to release - Whence this custom originated among the Jews is not known, - probably it was introduced by the Romans themselves, or by Pilate, merely to oblige the Jews, by showing them this public token of respect; but if it originated with him, he must have had the authority of Augustus; for the Roman laws never gave such discretionary power to any governor.
Albert Barnes: Notes on the Bible - 1834
27:15
At that feast - The feast of the Passover.
The governor was wont to release ... - that is, was "accustomed" to release.
From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and to render the government of the Romans less odious. Any little indulgence granted to the Jews during the heavy oppression of the Romans would serve to conciliate their favor, and to keep the nation from sedition. It might happen often that when persons were arraigned before the Romans on charge of sedition, some special favorite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allay their feelings, and make tolerable the yoke under which they groaned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:15: Mat 26:5; Mar 15:6, Mar 15:8; Luk 23:16, Luk 23:17; Joh 18:38, Joh 18:39; Act 24:27, Act 25:9
Geneva 1599
27:15 (3) Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.
(3) Christ is first acquitted by the same judge who condemns him, that we might see how the just dies for the unjust.
John Gill
27:15 Now at that feast,.... The Syriac, Arabic, and Ethiopic versions read, "at every feast": which looks as if the authors of these versions thought the sense was, that the following custom was used at each feast in the year, at the feasts of pentecost, and tabernacles, and passover; whereas it was only at the feast of the passover; and which is meant by the feast here, as is clear from Jn 18:39. It was but once a year that this was done; at every returning passover; and so the Persic version renders it, "every year on the day of the feast"; that is, of the passover, and which was frequently called by way of emphasis, "the feast":
the governor was wont to release unto the people a prisoner, whom they would. It was not a law, but a custom; it was not enjoined by the law of Moses; for they that sinned against that; died without mercy: nor is it agreeable to strict justice, that there should be such a release of criminals; nor was it a Jewish custom, as an emblem of their deliverance out of Egyptian bondage. I have not met with the least trace of any such custom of theirs at the time of the pass over in any of their writings; but it seems to be a Roman one: and from all the accounts of the evangelist, it appears to be peculiar to the Roman governor, who, either by the order of Caesar, or of himself, introduced such a custom to get the favour of the people; for it was to them the release was made, and the person, whom they pleased; and this being repeated annually for some time, was expected by them, and at last became necessary.
John Wesley
27:15 At every feast - Every year, at the feast of the passover. Mk 15:6; Lk 23:17; Jn 18:39.
27:1627:16: Ունէին յայնժամ կապեալ մի նշանաւոր, որում անուն էր Յեսո՛ւ Բարա՛բբայ[532]։ [532] Ոմանք. Եւ ունէին յայնժամ... անո՛ւնն էր։
16 Այն ժամանակ ունէին մի նշանաւոր բանտարկեալ, որի անունը Յեսու Բարաբբա էր
16 Այն ատեն Բարաբբա անունով երեւելի բանտարկեալ մը ունէին։
Ունէին յայնժամ կապեալ մի նշանաւոր, որում անուն էր [102]Յեսու Բարաբբա:

27:16: Ունէին յայնժամ կապեալ մի նշանաւոր, որում անուն էր Յեսո՛ւ Բարա՛բբայ[532]։
[532] Ոմանք. Եւ ունէին յայնժամ... անո՛ւնն էր։
16 Այն ժամանակ ունէին մի նշանաւոր բանտարկեալ, որի անունը Յեսու Բարաբբա էր
16 Այն ատեն Բարաբբա անունով երեւելի բանտարկեալ մը ունէին։
zohrab-1805▾ eastern-1994▾ western am▾
27:1616 Был тогда у них известный узник, называемый Варавва;
27:16  εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον [ἰησοῦν] βαραββᾶν.
27:16. εἶχον (They-were-holding) δὲ (moreover) τότε (to-the-one-which-also) δέσμιον (to-tied-belonged) ἐπίσημον (to-signified-upon-of) λεγόμενον (to-being-forthed) Βαραββᾶν. (to-a-Barabbas)
27:16. habebat autem tunc vinctum insignem qui dicebatur BarabbasAnd he had then a notorious prisoner that was called Barabbas.
16. And they had then a notable prisoner, called Barabbas.
27:16. And at that time, he had a notorious prisoner, who was called Barabbas.
27:16. And they had then a notable prisoner, called Barabbas.
And they had then a notable prisoner, called Barabbas:

16 Был тогда у них известный узник, называемый Варавва;
27:16  εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον [ἰησοῦν] βαραββᾶν.
27:16. habebat autem tunc vinctum insignem qui dicebatur Barabbas
And he had then a notorious prisoner that was called Barabbas.
27:16. And at that time, he had a notorious prisoner, who was called Barabbas.
27:16. And they had then a notable prisoner, called Barabbas.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк XV:7, 8). Рассказ Марка подробнее, чем у Матфея. Марк сообщает, что Варавва имел сообщников, которые во время мятежа совершили убийство. — Слово eicon в русском не выражено: «они имели». В Вульгате это слово поставлено в единственном и относится к Пилату: «он имел» (habebat autem tunc vinctum insignem). Правильнее первое чтение, — а чтение Вульгаты не доказывается сильно. Множ. «имели», или «у них был», не значит, впрочем, что Варавва находился во власти иудеев, а не Пилата. Из дальнейших слов его видно, что Варавва находился именно в его власти. Но вместе с тем и ясно, что этот узник был иудей и вышел из народа. Перемена «у них» на «у него» была, очевидно, корректурой. Варавва находился в темнице именно в то время (tote), когда Иисус Христос был на суде у Пилата. Это был разбойник «замечательный» (epishmoV), или даже знаменитый — latronotissimus, summo scelere insignis. Так же Златоуст: «евангелист не просто сказал: имели разбойника, но: разбойника известного, знаменитого по своим злодеяниям, совершившего бесчисленные убийства». Здесь, может быть, некоторое преувеличение, потому что у Марка (XV:7) и Луки (XXIII:19) говорится только об одном убийстве Вараввы. Трудно сказать, подлинно ли его другое имя, одинаковое с именем Христа, Иисус прибавленное у Матфея в нескольких кодексах, и, между прочим, в Сиросинайском. «Во многих кодексах, — говорит Ориген, — не говорится, что Варавва назывался также Иисусом, и это, может быть, правильно, — именем Иисус не должен был называться ни один из злодеев». Одни думают, что имя Вараввы Иисус не подлинно; другие, напротив, утверждают, что если Ориген нашел имя Иисус во многих списках, то это и составляет почти решительное доказательство его подлинности. Вероятнее, однако, думать, что оно не подлинно. Варавва значит «сын отца» (вар — сын, и авва — отец). Иероним объясняет — «сын учителя» (см. введение).
Adam Clarke: Commentary on the Bible - 1831
27:16: A notable prisoner - Barabbas - This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mar 15:7, some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that in the most ancient MSS. the passage was as follows: - Τινα θελετε απο των δυω απολυσω υμιν, ΙΝ τον βαραββαν, η ΙΝ τον λεγομενον ΧΝ: Which of the two do ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Simon Barjonah, Simon, son of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. If this name were originally written as above, which I am inclined to believe, the general omission of Jesus in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were unwilling that a murderer should, in the same verse, be honored with the name of the Redeemer of the world. See Birch in New Test.
Albert Barnes: Notes on the Bible - 1834
27:16
A notable prisoner - The word "notable" means one that is "distinguished" in any way either for great virtues or great crimes.
In this place it evidently means the latter He was perhaps the leader of a band who had been guilty of sedition, and had committed murder in an insurrection, Luk 23:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:16: a: Mar 15:7; Luk 23:18, Luk 23:19, Luk 23:25; Joh 18:40; Act 3:14; Rom 1:32
John Gill
27:16 And they had then a notable prisoner,.... The Vulgate Latin reads, "he had"; that is, Pilate, who had committed him to prison, and under whose power he was: for the Jews had lost all authority of this kind, at least in capital cases. This prisoner is called a "notable" one; that is, a famous, or rather an infamous one: he was a thief, and a robber, and had been guilty of sedition; had made, or joined with others in an insurrection, and had committed murder in it; and so, on more accounts than one, was deserving of death: nor could it be otherwise expected by himself, or others, but that he should die: his name was
called Barabbas; that is, as the Syriac version reads it, , which signifies "the son of a father": a father's child that was spoiled and ruined, and a child of his father the devil. This was a name common among the Jews. Frequent mention is made of R. Abba (h), and Bar Abba is the son of Abba: hence we read of Abba Bar Abba (i), and of R. Samuel Bar Abba (k) and of R. Simeon Bar Abba (l), and of R. Chijah Bar Abba (m). In Munster's Hebrew Gospel it is read "Bar Rabbah, the son of a master"; and so Jerom says, that in the Gospel according to the Hebrews it is interpreted, "the son of their master"; but the former is the right name, and the true sense of the word. The Ethiopic version adds, "the prince", or "chief of robbers, and all knew him"; and the Arabic, instead of a "prisoner", reads, a "thief", as he was.
(h) Juchasin, fol. 70. 1, &c. (i) T. Bab. Beracot, fol. 18. 2. & Hieros Pesachim, fol. 32. 1. & Juchasin, fol. 104. 1. (k) T. Hieros. Pesachim, fol. 32. 1. (l) T. Hieros. Succa, fol. 53. 3. Juchasin, fol. 105. 1. (m) T. Hieros. Succa, fol, 55. 3. Juchasin, fol. 91. 2.
27:1727:17: Իբրեւ ժողովեցան, ասէ ցնոսա Պեղատոս. Զո՞ կամիք յերկուց աստի՝ զի արձակեցից ձեզ, զՅեսո՛ւ Բարա՛բբա՝ եթէ զՅիսուս զանուանեալն Քրիստոս։
17 Երբ հաւաքուեցին, Պիղատոսը նրանց ասաց. «Այս երկուսից որի՞ն էք ուզում, որ ձեզ համար արձակեմ. Յեսու Բարաբբայի՞ն, թէ՞ Յիսուսին՝ Քրիստոս կոչուածին»
17 Երբ ժողվուեցան, ըսաւ անոնց Պիղատոս. «Ո՞րը կ’ուզէք որ ձեզի արձակեմ. Բարաբբա՞ն, թէ Յիսուսը՝ որ Քրիստոս կ’ըսուի».
Իբրեւ ժողովեցան, ասէ ցնոսա Պիղատոս. Զո՞ կամիք [103]յերկուց աստի զի արձակեցից ձեզ, զՅեսու Բարաբբա՞`` եթէ զՅիսուս զանուանեալն Քրիստոս:

27:17: Իբրեւ ժողովեցան, ասէ ցնոսա Պեղատոս. Զո՞ կամիք յերկուց աստի՝ զի արձակեցից ձեզ, զՅեսո՛ւ Բարա՛բբա՝ եթէ զՅիսուս զանուանեալն Քրիստոս։
17 Երբ հաւաքուեցին, Պիղատոսը նրանց ասաց. «Այս երկուսից որի՞ն էք ուզում, որ ձեզ համար արձակեմ. Յեսու Բարաբբայի՞ն, թէ՞ Յիսուսին՝ Քրիստոս կոչուածին»
17 Երբ ժողվուեցան, ըսաւ անոնց Պիղատոս. «Ո՞րը կ’ուզէք որ ձեզի արձակեմ. Բարաբբա՞ն, թէ Յիսուսը՝ որ Քրիստոս կ’ըսուի».
zohrab-1805▾ eastern-1994▾ western am▾
27:1717 итак, когда собрались они, сказал им Пилат: кого хотите, чтобы я отпустил вам: Варавву, или Иисуса, называемого Христом?
27:17  συνηγμένων οὗν αὐτῶν εἶπεν αὐτοῖς ὁ πιλᾶτος, τίνα θέλετε ἀπολύσω ὑμῖν, [ἰησοῦν τὸν] βαραββᾶν ἢ ἰησοῦν τὸν λεγόμενον χριστόν;
27:17. συνηγμένων ( Of-having-had-come-to-be-led-together ) οὖν (accordingly) αὐτῶν (of-them) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Τίνα (To-what-one) θέλετε (ye-determine) ἀπολύσω (I-might-have-loosed-off) ὑμῖν, (unto-ye?"[τὸν] "[To-the-one]"Βαραββᾶν (to-a-Barabbas) ἢ (or) Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) λεγόμενον (to-being-forthed) Χριστόν; (to-Anointed?"
27:17. congregatis ergo illis dixit Pilatus quem vultis dimittam vobis Barabban an Iesum qui dicitur ChristusThey therefore being gathered together, Pilate said: Whom will you that I release to You: Barabbas, or Jesus that is called Christ?
17. When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
27:17. Therefore, having been gathered together, Pilate said to them, “Who is it that you want me to release to you: Barabbas, or Jesus, who is called Christ?”
27:17. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ:

17 итак, когда собрались они, сказал им Пилат: кого хотите, чтобы я отпустил вам: Варавву, или Иисуса, называемого Христом?
27:17  συνηγμένων οὗν αὐτῶν εἶπεν αὐτοῖς ὁ πιλᾶτος, τίνα θέλετε ἀπολύσω ὑμῖν, [ἰησοῦν τὸν] βαραββᾶν ἢ ἰησοῦν τὸν λεγόμενον χριστόν;
27:17. congregatis ergo illis dixit Pilatus quem vultis dimittam vobis Barabban an Iesum qui dicitur Christus
They therefore being gathered together, Pilate said: Whom will you that I release to You: Barabbas, or Jesus that is called Christ?
27:17. Therefore, having been gathered together, Pilate said to them, “Who is it that you want me to release to you: Barabbas, or Jesus, who is called Christ?”
27:17. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк XV:9; Ин XVIII:39). У Мк XV:8 добавляется, что сам народ (ocloV), вероятно, в ответ на предложение Пилата, начал кричать и просить Пилата о том, что он (в нескольких кодексах прибавлено: «всегда») делал для них, т. е. отпустить ради праздника одного узника. Так как у Марка просьбу предлагает народ и Пилат отвечает ему, то, соответственно с этим, мы можем относить у Матфея в 17 стихе autwn не к членам Синедриона, а к народу, т. е. к тому же ocloV, о котором упоминается в ст. 15. Но, выслушав просьбу, Пилат сам, вероятно, выбрал Варавву. Если, как видно из Евангелий, Пилат хотел при помощи этого шага освободить Христа, то трудно думать, чтобы он указал здесь на такое лицо, которое могло бы, по его мнению, быть освобождено народом. Отсюда ясно, что Варавва не был, как думают, политическим преступником, защищавшим права народа против римлян. Это был простой разбойник, опасный для человеческого общества.
Albert Barnes: Notes on the Bible - 1834
27:17
Whom will ye that I release ... - Pilate was satisfied of the innocence of Jesus, Luk 23:13-16
He was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer Him to an odious and infamous robber and murderer. Had the people been left to themselves it would probably have been done.
Jesus, which is called Christ - That is, Jesus, who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released if he was presented to them as the Messiah. Mark Mar 15:9 adds that he asked them whether they would that he should release "the King of the Jews?" It is probable that he asked the question in both ways. Perhaps it was several times repeated, and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who "was called the Christ," expecting that they would be moved by the claims of the Messiah - claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged. He asked them whether they would have the "King of the Jews" probably to ridicule the priests who had delivered him on that charge. He did it to show the people how absurd the accusation was. There Jesus stood, apparently a poor, inoffensive, unarmed, and despised man. Herod had set him at naught and scourged him, and sent him back. The charge, therefore, of the priests, that he was a "king" opposed to the Roman emperor, was supremely ridiculous; and Pilate, expecting that the people would see it so, hoped also that they would ask that he might be released.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:17: Whom: Mat 27:21; Jos 24:15; Kg1 18:21
or: Mat 27:22; Mar 15:9-12; Joh 19:15
John Gill
27:17 Therefore when they were gathered together,.... Meaning not the chief priests and elders; for these were together before, but the common people; and so the Persic version renders the words, when the people increased into a multitude: for it was to them the release of a prisoner was to be made, and so the proposal of one; and it was at their option, who should be the person; for it was "whom they would", as in Mt 27:15, and where the Ethiopic version adds, "and should choose".
Pilate said unto them, whom will ye that I should release unto you? Barabbas, or Jesus, which is called Christ? He puts it to them, whom they would choose to have released, Barabbas, the thief and robber, the seditious person and murderer, or Jesus, whom some called the Christ, the Messiah, the king of the Jews. Pilate on purpose proposed such an infamous person along with him, not doubting but they would have preferred him, whatever were their prejudices against him, before such a scandalous person as Barabbas; and whatever good will they might secretly have to put Jesus to death, and release Barabbas, yet he thought they could not, for shame, speak out their sense, and desire him, and not Jesus. His view was not to reproach Christ, by joining him with so wicked a man, but in order to save him.
27:1827:18: Քանզի գիտէր՝ թէ առ նախանձո՛ւ մատնեցին զնա։
18 քանի որ Պիղատոսը գիտէր, որ նախանձից մատնել էին նրան:
18 Քանզի գիտէր թէ նախանձի համար մատնեցին զանիկա։
Քանզի գիտէր թէ առ նախանձու մատնեցին զնա:

27:18: Քանզի գիտէր՝ թէ առ նախանձո՛ւ մատնեցին զնա։
18 քանի որ Պիղատոսը գիտէր, որ նախանձից մատնել էին նրան:
18 Քանզի գիտէր թէ նախանձի համար մատնեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
27:1818 ибо знал, что предали Его из зависти.
27:18  ᾔδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν.
27:18. ᾔδει (It-had-come-to-have-seen) γὰρ (therefore) ὅτι (to-which-a-one) διὰ (through) φθόνον (to-an-envying) παρέδωκαν (they-gave-beside) αὐτόν. (to-it)
27:18. sciebat enim quod per invidiam tradidissent eumFor he knew that for envy they had delivered him.
18. For he knew that for envy they had delivered him up.
27:18. For he knew that it was out of envy they had handed him over.
27:18. For he knew that for envy they had delivered him.
For he knew that for envy they had delivered him:

18 ибо знал, что предали Его из зависти.
27:18  ᾔδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν.
27:18. sciebat enim quod per invidiam tradidissent eum
For he knew that for envy they had delivered him.
27:18. For he knew that it was out of envy they had handed him over.
27:18. For he knew that for envy they had delivered him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
18 (Мк XV:10). Весь этот рассказ предполагает, что Пилату раньше известны были личность и деятельность Христа. Он знал и об отношении к Нему Его врагов, о том, что они предали Его из зависти (ненависти, нерасположения, недоброжелательства). Так как народ только после присоединился к членам Синедриона, то думают, что paredwkan «предали» относится здесь именно к ним, а не к народу.
Adam Clarke: Commentary on the Bible - 1831
27:18: For envy - Δια φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released Jesus.
Seeing malice is capable of putting even Christ himself to death, how careful should we be not to let the least spark of it harbor in our breast. Let it be remembered that malice as often originates from envy as it does from anger.
Albert Barnes: Notes on the Bible - 1834
27:18
For he knew that for envy ... - This was envy at his popularity.
He drew away the people from them. This Pilate understood, probably, from his knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was under obligation to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the Scriptures could not then have been fulfilled. It was necessary, in order that an atonement should be made. that Jesus should be condemned to die. At the same time. it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers his "full belief" that there was no fault in him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:18: he: Gen 37:11; Sa1 18:7-11; Psa 106:16; Pro 27:4; Ecc 4:4; Isa 26:11; Mar 15:10; Act 5:17, Act 7:9, Act 13:45; Jam 4:5
envy: Or, malice φθονος [Strong's G5355], probably from φθινω, to decay, wither, pine away, according to that of Solomon. Pro 27:4
John Gill
27:18 For he knew that for envy they had delivered him. He saw in their countenances, and by their charges against him, and by the whole of their conduct, that it was not out of any regard to Caesar, or to the peace and tranquillity of the civil government, or to strict justice; but from envy, at his popularity, at his fame and credit, the honour, glory, and applause he had among the people, on account of his doctrine, and miracles, that they had delivered him up into his hands; and therefore Pilate might the rather hope to succeed in this scheme of his to release him, by proposing him with so notorious a person to the populace, when the one, as he might reasonably judge, was abhorred by them, and the other had got great credit and esteem among a large number of them. The Persic version here adds the people's answer; "they answered, release Barabbas, but deliver Jesus to us".
John Wesley
27:18 He knew that for envy they had delivered him - As well as from malice and revenge; they envied him, because the people magnified him.
27:1927:19: Եւ մինչ նստէր յատենին, առաքեաց առ նա կի՛նն իւր՝ եւ ասէ. Չկա՛յ ինչ՝ քո եւ արդարոյն այնորիկ, զի բազո՛ւմ անցք անցին ընդ իս այսօր յանուրջս վասն նորա[533]։ [533] Ոսկան. Եւ մինչդեռ նստէր։ Ոմանք. Յանուրջ վասն նորա։
19 Եւ մինչ նա ատեան էր նստում, իր կինը նրան լուր ուղարկեց ու ասաց. «Քո եւ այդ արդարի միջեւ ոչինչ չկայ, որովհետեւ այսօր երազումս նրա պատճառով գլխովս շատ բաներ անցան»
19 Երբ անիկա ատեանը նստեր էր, անոր կինը մէկը ղրկեց անոր ու ըսաւ. «Դուն այն արդարին հետ գործ մի՛ ունենար, վասն զի այսօր երազիս մէջ շատ դիպուածներ անցան գլխէս անոր համար»։
Եւ մինչ նստէր յատենին, առաքեաց առ նա կինն իւր եւ ասէ. չկայ ինչ քո եւ արդարոյն այնորիկ, զի բազում անցք անցին ընդ իս այսօր յանուրջս վասն նորա:

27:19: Եւ մինչ նստէր յատենին, առաքեաց առ նա կի՛նն իւր՝ եւ ասէ. Չկա՛յ ինչ՝ քո եւ արդարոյն այնորիկ, զի բազո՛ւմ անցք անցին ընդ իս այսօր յանուրջս վասն նորա[533]։
[533] Ոսկան. Եւ մինչդեռ նստէր։ Ոմանք. Յանուրջ վասն նորա։
19 Եւ մինչ նա ատեան էր նստում, իր կինը նրան լուր ուղարկեց ու ասաց. «Քո եւ այդ արդարի միջեւ ոչինչ չկայ, որովհետեւ այսօր երազումս նրա պատճառով գլխովս շատ բաներ անցան»
19 Երբ անիկա ատեանը նստեր էր, անոր կինը մէկը ղրկեց անոր ու ըսաւ. «Դուն այն արդարին հետ գործ մի՛ ունենար, վասն զի այսօր երազիս մէջ շատ դիպուածներ անցան գլխէս անոր համար»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1919 Между тем, как сидел он на судейском месте, жена его послала ему сказать: не делай ничего Праведнику Тому, потому что я ныне во сне много пострадала за Него.
27:19  καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα, μηδὲν σοὶ καὶ τῶ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατ᾽ ὄναρ δι᾽ αὐτόν.
27:19. Καθημένου ( Of-sitting-down ) δὲ (moreover) αὐτοῦ (of-it) ἐπὶ (upon) τοῦ (of-the-one) βήματος (of-a-stepping-to) ἀπέστειλεν (it-set-off) πρὸς (toward) αὐτὸν (to-it,"ἡ (the-one) γυνὴ (a-woman) αὐτοῦ (of-it,"λέγουσα (forthing,"Μηδὲν (Lest-moreover-one) σοὶ (unto-THEE) καὶ (and) τῷ (unto-the-one) δικαίῳ (unto-course-belonged) ἐκείνῳ, (unto-the-one-thither," πολλὰ ( to-much ) γὰρ (therefore) ἔπαθον (I-had-experienced) σήμερον (this-day) κατ' (down) ὄναρ (to-a-dream) δι' (through) αὐτόν. (to-it)
27:19. sedente autem illo pro tribunali misit ad illum uxor eius dicens nihil tibi et iusto illi multa enim passa sum hodie per visum propter eumAnd as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him.
19. And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man: for I have suffered many things this day in a dream because of him.
27:19. But as he was sitting in the place for the tribunal, his wife sent to him, saying: “It is nothing to you, and he is just. For I have experienced many things today through a vision for his sake.”
27:19. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him:

19 Между тем, как сидел он на судейском месте, жена его послала ему сказать: не делай ничего Праведнику Тому, потому что я ныне во сне много пострадала за Него.
27:19  καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα, μηδὲν σοὶ καὶ τῶ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατ᾽ ὄναρ δι᾽ αὐτόν.
27:19. sedente autem illo pro tribunali misit ad illum uxor eius dicens nihil tibi et iusto illi multa enim passa sum hodie per visum propter eum
And as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him.
27:19. But as he was sitting in the place for the tribunal, his wife sent to him, saying: “It is nothing to you, and he is just. For I have experienced many things today through a vision for his sake.”
27:19. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 Когда возник вопрос о Варавве, Пилат в это время сидел на своем судейском месте. Жена Пилата прислала ему сказать о своем сне. В древние времена республики женам правителей не дозволялось сопровождать своих мужей в провинции; но впоследствии эти законы были смягчены, и обычай брать жен установился со времени Августа. Кто была и как называлась жена Пилата, об этом не имеется совершенно достоверных сведений. По преданию, она называлась Прокла или Клавдия Прокула и причислена греческою церковью к лику святых (27 окт.; в месяцеслове архиеп. Сергия она значится во втором указателе, где поименованы лица, не признаваемые несомненно святыми). Достоверно только, что она или видела раньше Христа, или знала о нем. Сон жены Пилата, по одним, был от Бога, по другим — от диавола. В первом смысле высказываются Ориген, Афанасий, Златоуст, Феофилакт, Евфимий Зигабен, Августин и другие.
Adam Clarke: Commentary on the Bible - 1831
27:19: I have suffered many things - in a dream - There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority. See Mat 27:2.
Albert Barnes: Notes on the Bible - 1834
27:19
When he was set down on the judgment-seat - Literally, "While he was sitting." This message was probably received when he had resumed his place on the judgment-seat, after Jesus had been sent to Herod.
See the notes at Mat 27:14.
His wife sent unto him - The reason why she sent to him is immediately stated - that she had a dream respecting him. We know nothing more of her. We do not know whether she had ever seen the Saviour herself, but it would seem that she was apprised of what was taking place, and probably anticipated that the affair-would involve her husband in trouble.
Have thou nothing to do ... - That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven would follow her husband and family if he condemned the innocent.
That just man - The word "just," here, has the sense of "innocent," or not guilty. She might have been satisfied of his innocence from other sources as well as from the dream.
I have suffered many things ... - Dreams were considered as indications of the divine will, and among the Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind was probably agitated with the subject. She was satisfied of the innocence of Jesus; and, knowing that the Jews would make every effort to secure his condemnation, it was not unnatural that her mind should be excited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore sent to him to secure, if possible, his release.
This day - It was now early in the morning. The Jewish "day" began at sunset, and she employed the usual language of the Jews respecting time. The dream was, in fact, in the night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:19: his: Gen 20:3-6, Gen 31:24, Gen 31:29; Job 33:14-17; Pro 29:1
that just: Mat 27:4, Mat 27:24; Isa 53:11; Zac 9:9; Luk 23:41, Luk 23:47; Pe1 2:22; Jo1 2:1
John Gill
27:19 When he was set down on the judgment seat,.... That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench, and while he was sitting there, and trying of Jesus:
his wife sent unto him: her name, according to the Ethiopians, was Abrokla (n); who might be a Jewess, as the wife of Felix was, Acts 24:24, and a favourer of Jesus, or, at least, a religious person; and if, only a mere Heathen, yet had some notion of justice being to be done; and however, pressed by her dream, sent a messenger to her husband, as he was trying this cause:
saying, have thou nothing to do with that just man; meaning Jesus, whom she either knew to be so, or concluded from her dream that he was one: and her sense is, that her husband would have no hand in his condemnation and death, but rather do all he could to release and save him. She might know that he had gone some lengths already against him; that he had the night before granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that morning, at the request of the same, to try him; and he was now before him, and she might be apprehensive that he was forward to condemn him to death, and therefore sends this cautionary message; alleging this for a reason,
for I have suffered many things this day, in a dream, because of him. The Arabic and Persic versions read, "this night". Pilate might rise that morning before she was awake, and had an opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly distressed about Jesus, and might have some hints given her of the miserable consequences of his death, not only to the Jewish nation, but to her husband and family; which gave her great uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such intention, the most effectual method would have been to have persuaded the chief priests and elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it: and whatever natural causes there might be of this dream, as the chief priests coming over night to desire a band of soldiers to take Jesus, and the discourse they might have with Pilate about him; which things might run in her mind in her sleep; yet, doubtless, this was of God, and with a design that a testimony should be bore to the innocency of Christ every way; as by Judas that betrayed him, by Pilate his judge, and by his wife.
(n) Ludolph. Lex. Ethiop. p. 541.
27:2027:20: Իսկ քահանայապետքն եւ ծերք հաւանեցուցին զժողովուրդն, զի խնդրեսցեն զԲարա՛բբայն՝ եւ զՅիսուս կորուսցե՛ն[534]։ [534] Ոմանք. Զժողովուրդսն, զի։
20 Իսկ քահանայապետներն ու ծերերը համոզեցին ժողովրդին, որ Բարաբբային ուզեն եւ Յիսուսին կորստեան մատնեն
20 Քահանայապետները եւ ծերերը ժողովուրդը համոզեցին որ Բարաբբան խնդրեն ու Յիսուսը կորսնցնեն։
Իսկ քահանայապետքն եւ ծերք հաւանեցուցին զժողովուրդն, զի խնդրեսցեն զԲարաբբայն, եւ զՅիսուս կորուսցեն:

27:20: Իսկ քահանայապետքն եւ ծերք հաւանեցուցին զժողովուրդն, զի խնդրեսցեն զԲարա՛բբայն՝ եւ զՅիսուս կորուսցե՛ն[534]։
[534] Ոմանք. Զժողովուրդսն, զի։
20 Իսկ քահանայապետներն ու ծերերը համոզեցին ժողովրդին, որ Բարաբբային ուզեն եւ Յիսուսին կորստեան մատնեն
20 Քահանայապետները եւ ծերերը ժողովուրդը համոզեցին որ Բարաբբան խնդրեն ու Յիսուսը կորսնցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
27:2020 Но первосвященники и старейшины возбудили народ просить Варавву, а Иисуса погубить.
27:20  οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν βαραββᾶν τὸν δὲ ἰησοῦν ἀπολέσωσιν.
27:20. Οἱ (The-ones) δὲ (moreover) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) ἔπεισαν (they-conduced) τοὺς (to-the-ones) ὄχλους (to-crowds) ἵνα (so) αἰτήσωνται ( they-might-have-appealed-unto ) τὸν (to-the-one) Βαραββᾶν (to-a-Barabbas,"τὸν (to-the-one) δὲ (moreover) Ἰησοῦν (to-an-Iesous) ἀπολέσωσιν. (they-might-have-destructed-off)
27:20. princeps autem sacerdotum et seniores persuaserunt populis ut peterent Barabban Iesum vero perderentBut the chief priests and ancients persuaded the people that they should ask Barabbas and make Jesus away.
20. Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.
27:20. But the leaders of the priests and the elders persuaded the people, so that they would ask for Barabbas, and so that Jesus would perish.
27:20. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus:

20 Но первосвященники и старейшины возбудили народ просить Варавву, а Иисуса погубить.
27:20  οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν βαραββᾶν τὸν δὲ ἰησοῦν ἀπολέσωσιν.
27:20. princeps autem sacerdotum et seniores persuaserunt populis ut peterent Barabban Iesum vero perderent
But the chief priests and ancients persuaded the people that they should ask Barabbas and make Jesus away.
27:20. But the leaders of the priests and the elders persuaded the people, so that they would ask for Barabbas, and so that Jesus would perish.
27:20. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Мк XV:11). Это было, вероятно, в то время как Пилат сидел на судейском месте. Первосвященники и старейшины переговаривались с окружавшим их народом и убедили (epeisan) его просить Варавву, а Иисуса Христа погубить.
Adam Clarke: Commentary on the Bible - 1831
27:20: Ask Barabbas - Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, instructing the ignorant, healing the diseased, and raising the dead.
Albert Barnes: Notes on the Bible - 1834
27:20
Persuaded the multitude - The release of a prisoner was to be to the people, not to the rulers.
The rulers, therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence, in a popular tumult, among a flexible and changing multitude, they easily excited those who, but a little before, had cried Hosanna, to cry, Crucify him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:20: persuaded: Mar 15:11; Act 14:18, Act 14:19, Act 19:23-29
should: Luk 23:18-20; Joh 18:40, Joh 19:15, Joh 19:16; Act 3:14, Act 3:15
John Gill
27:20 But the chief priests and elders persuaded the multitude,.... Among whom the choice lay who should be released. This they did not by haranguing them, or making a public oration to them; but by sending their servants, or proper persons among them, telling them that Jesus had been examined before the sanhedrim that morning, and was found to be a blasphemer; and that the whole court had unanimously condemned him to death, and therefore it became them to act according to their decree: and besides, should this man be set free, they might suggest to them, since he has given out that he is the king Messiah, the Romans hearing of it, will be jealous of such a person, and come and take away both our place and nation, or deprive us of the privileges we have remaining: with such sort of arguments as these, it may be supposed they worked upon the common people. The Persic version reads, "commanded", instead of "persuaded",
that they should ask Barabbas to be released to them,
and destroy Jesus; for nothing short of that would satisfy them: they thirsted after his blood, and were bent upon his death: to release Barabbas, if Jesus was not destroyed, would not answer their end: they desired Barabbas's liberty for no other reason, but for the sake of the destruction of Jesus.
27:2127:21: Պատասխանի ետ դատաւորն՝ եւ ասէ ցնոսա. Զո՞ կամիք զի արձակեցից ձեզ յերկուց աստի։ Եւ նոքա ասեն. զԲարա՛բբա[535]։ [535] Ոմանք. Յերկուց այտի։
21 Կուսակալը պատասխան տուեց ու ասաց նրանց. «Այս երկուսից որի՞ն էք ուզում, որ ձեզ համար արձակեմ»
21 Կուսակալը կրկին խօսեցաւ ու ըսաւ անոնց. «Այս երկուքէն ո՞րը կ’ուզէք, որ ձեզի արձակեմ»։
Պատասխանի ետ դատաւորն եւ ասէ ցնոսա. Զո՞ կամիք զի արձակեցից ձեզ յերկուց աստի: Եւ նոքա ասեն. զԲարաբբա:

27:21: Պատասխանի ետ դատաւորն՝ եւ ասէ ցնոսա. Զո՞ կամիք զի արձակեցից ձեզ յերկուց աստի։ Եւ նոքա ասեն. զԲարա՛բբա[535]։
[535] Ոմանք. Յերկուց այտի։
21 Կուսակալը պատասխան տուեց ու ասաց նրանց. «Այս երկուսից որի՞ն էք ուզում, որ ձեզ համար արձակեմ»
21 Կուսակալը կրկին խօսեցաւ ու ըսաւ անոնց. «Այս երկուքէն ո՞րը կ’ուզէք, որ ձեզի արձակեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2121 Тогда правитель спросил их: кого из двух хотите, чтобы я отпустил вам? Они сказали: Варавву.
27:21  ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν, τὸν βαραββᾶν.
27:21. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) ἡγεμὼν (a-leader) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τίνα (To-what-one) θέλετε (ye-determine) ἀπὸ (off) τῶν (of-the-ones) δύο (of-two) ἀπολύσω (I-might-have-loosed-off) ὑμῖν; (unto-ye?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Τὸν (To-the-one) Βαραββᾶν. (to-a-Barabbas)
27:21. respondens autem praeses ait illis quem vultis vobis de duobus dimitti at illi dixerunt BarabbanAnd the governor answering, said to them: Whether will you of the two to be released unto you? But they said: Barabbas.
21. But the governor answered and said unto them, Whether of the twain will ye that I release unto you? And they said, Barabbas.
27:21. Then, in response, the procurator said to them, “Which of the two do you want to be released to you?” But they said to him, “Barabbas.”
27:21. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas:

21 Тогда правитель спросил их: кого из двух хотите, чтобы я отпустил вам? Они сказали: Варавву.
27:21  ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν, τὸν βαραββᾶν.
27:21. respondens autem praeses ait illis quem vultis vobis de duobus dimitti at illi dixerunt Barabban
And the governor answering, said to them: Whether will you of the two to be released unto you? But they said: Barabbas.
27:21. Then, in response, the procurator said to them, “Which of the two do you want to be released to you?” But they said to him, “Barabbas.”
27:21. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Лк XXIII:18, 19; Ин XVIII:40). В предыдущем стихе, сообщалось только о разговорах первосвященников и старейшин с народом. Не видно, чтобы они что-нибудь говорили Пилату. Но, может быть, до него с разных сторон донеслись слухи, что народ будет требовать именно Варавву. Отсюда apokriqeiV, отвечая. Букв. отвечая же, правитель сказал им (русск. «правитель сказал им»). Это значит, что Пилат, услышав неясные и неопределенные выкрики, хотел удостовериться точно, кого именно народ желает освободить. Или же можно объяснять так, что Пилат ждал несколько времени и предложил свой вопрос только тогда, когда увидел, что иудеи готовы дать ответ.
Adam Clarke: Commentary on the Bible - 1831
27:21: They said, Barabbas - What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls. The invidious epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to these Jews, - they were a Swinish Multitude.
Albert Barnes: Notes on the Bible - 1834
27:21
Whether of the twain? - Which of the two, Jesus or Barabbas?
John Gill
27:21 The governor answered and said unto them,.... A second time, after some time had been allowed and taken up to consider of the matter, and which the chief priests and elders improved among the people against Jesus.
Whether of the twain will ye that I release unto you? for as these two were proposed, one of them must be released; and it lay in the breast of the people to choose which they would:
they said, Barabbas; so that Christ was not only numbered among, and reckoned with transgressors, but he was accounted worse than the worst of them; a seditious person, a robber, and a murderer was preferred before him: see Acts 3:14.
27:2227:22: Ասէ ցնոսա Պեղատոս. Իսկ զի՞ արարից զՅիսուս զանուանեալն Քրիստոս։
22 Եւ նրանք ասացին՝ Բարաբբային: Պիղատոսը նրանց ասաց. «Իսկ ի՞նչ անեմ Յիսուսին՝ Քրիստոս կոչուածին»
22 Անոնք ըսին. «Բարաբբան»։ Ըսաւ անոնց Պիղատոս. «Հապա ի՞նչ ընեմ Յիսուսը, որ Քրիստոս կ’ըսուի»։
Ասէ ցնոսա Պիղատոս. Իսկ զի՞ արարից զՅիսուս զանուանեալն Քրիստոս:

27:22: Ասէ ցնոսա Պեղատոս. Իսկ զի՞ արարից զՅիսուս զանուանեալն Քրիստոս։
22 Եւ նրանք ասացին՝ Բարաբբային: Պիղատոսը նրանց ասաց. «Իսկ ի՞նչ անեմ Յիսուսին՝ Քրիստոս կոչուածին»
22 Անոնք ըսին. «Բարաբբան»։ Ըսաւ անոնց Պիղատոս. «Հապա ի՞նչ ընեմ Յիսուսը, որ Քրիստոս կ’ըսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2222 Пилат говорит им: что же я сделаю Иисусу, называемому Христом? Говорят ему все: да будет распят.
27:22  λέγει αὐτοῖς ὁ πιλᾶτος, τί οὗν ποιήσω ἰησοῦν τὸν λεγόμενον χριστόν; λέγουσιν πάντες, σταυρωθήτω.
27:22. λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Τί (To-what-one) οὖν (accordingly) ποιήσω (I-might-have-done-unto) Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) λεγόμενον (to-being-forthed) Χριστόν; (to-Anointed?"λέγουσιν (They-fortheth," πάντες ( all ,"Σταυρωθήτω. (It-should-have-been-en-staked)
27:22. dicit illis Pilatus quid igitur faciam de Iesu qui dicitur ChristusPilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified.
22. Pilate saith unto them, What then shall I do unto Jesus which is called Christ? They all say, Let him be crucified.
27:22. Pilate said to them, “Then what shall I do about Jesus, who is called Christ?” They all said, “Let him be crucified.”
27:22. Pilate saith unto them, What shall I do then with Jesus which is called Christ? [They] all say unto him, Let him be crucified.
Pilate saith unto them, What shall I do then with Jesus which is called Christ? [They] all say unto him, Let him be crucified:

22 Пилат говорит им: что же я сделаю Иисусу, называемому Христом? Говорят ему все: да будет распят.
27:22  λέγει αὐτοῖς ὁ πιλᾶτος, τί οὗν ποιήσω ἰησοῦν τὸν λεγόμενον χριστόν; λέγουσιν πάντες, σταυρωθήτω.
27:22. dicit illis Pilatus quid igitur faciam de Iesu qui dicitur Christus
Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified.
27:22. Pilate said to them, “Then what shall I do about Jesus, who is called Christ?” They all said, “Let him be crucified.”
27:22. Pilate saith unto them, What shall I do then with Jesus which is called Christ? [They] all say unto him, Let him be crucified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 (Мк XV:12, 13; Лк XXIII:20, 21). «Ему» после «говорят» нет в лучших кодексах. Из сообщений евангелистов не видно, чтобы раньше речь шла о кресте. Народные начальники желали только казни Иисуса Христа, о чем и просили Пилата; но сомнительно, желали ли они именно крестной казни. Если бы они желали ее раньше, то для нас не вполне понятен был бы вопрос Пилата, что же ему делать с Иисусом, называемым Христом. Заявления народа о крестной казни послышались как-то внезапно и неожиданно. Рассказ, по-видимому, не полон, и в нем не сказано о некоторых мелких подробностях. Может быть, из слов Пилата или же из слухов о содеянных раньше Вараввою преступлениях народу было известно, что Варавва должен быть осужден именно на крестную казнь. Crucem meritus erat Barabbas. Напоминание о Варавве народу Пилатом сразу же изменяет все положение дел. Если не просить об освобождении Вараввы, то он будет распят. Лучше его избавить от такой казни. Пусть Иисус, называемый Христом, вместо него примет крестную казнь! Пусть именно Он будет распят вместо Вараввы! И, таким образом, крик «да распнется» начал повторяться возбужденной и разъяренной толпой, которая свирепела все больше и больше под влиянием первосвященников и старейшин. Слово starwqhtw (да распнется) — на еврейском — краткое, страшное и возбудительное, — начало проноситься с одного конца до другого среди возмущенной толпы. Кричали panteV ouk oi ocloi monoi, alla kai oi presbuteroi (все, не только народы, но и первосвященники и старейшины — Зигабен). — После poihsw (сделаю) два винительных ti и Ihsoun ton legomenon Criston; такие обороты свойственны греческой речи (ср. Ксеноф.; Кироп. III:2, 15 — oudepwpote epauonto polla kaka hmaV — вместо hmin - poiounteV).
Adam Clarke: Commentary on the Bible - 1831
27:22: What shall I do then with Jesus? - Showing, hereby, that it was his wish to release him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:22: What: Mat 27:17; Job 31:31; Psa 22:8, Psa 22:9; Isa 49:7, Isa 53:2, Isa 53:3; Zac 11:8; Mar 14:55; Mar 15:12-14; Luk 23:20-24; Joh 19:14, Joh 19:15; Act 13:38
John Gill
27:22 Pilate saith unto them,.... As one astonished at their choice: he could not have thought they would have asked the life of so vile a wretch, that had been guilty of such capital crimes, crimes to be abhorred by all men:
what shall I do then with Jesus, which is called Christ? Surely you would not have me put him to death, and that for no other reason but this, because he is called either by himself or others, Christ, or the Messiah, or the king of the Jews!
they all say unto him, let him be crucified; which was a Roman punishment, inflicted on the meanest and worst of men; as wicked servants, thieves, robbers, and cut-throats (o); and so was not only a torturing and painful death, but a very shameful and ignominious one; yea, an accursed one: in this they all agreed, being instigated to it by the chief priests and elders.
(o) Lipsius de Cruce, l. 1. c. 12, 13.
John Wesley
27:22 They all say, Let him be crucified - The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent they furnished the Roman governor. And indeed within the compass of a few years it turned dreadfully upon themselves.
27:2327:23: Ասեն ամենեքեան. Խաչեսցի՛։ Եւ նա՝ ասէ. Զի՞նչ չար արար։ Եւ նոքա առաւել եւս աղաղակէին եւ ասէին. Խաչեսցի՛։
23 Ամէնքը ասացին՝ թող խաչուի: Եւ նա ասաց. «Ի՞նչ չար բան արեց»: Եւ նրանք առաւել եւս աղաղակում էին ու ասում՝ թող խաչուի
23 Ամէնքն ալ ըսին անոր. «Թող խաչուի»։ Եւ կուսակալը ըսաւ. «Բայց ի՞նչ չար գործ ըրաւ»։ Անոնք ա՛լ աւելի կ’աղաղակէին ու կ’ըսէին. «Թող խաչուի»։
Ասեն ամենեքեան. Խաչեսցի: Եւ նա ասէ. Զի՞նչ չար արար: Եւ նոքա առաւել եւս աղաղակէին եւ ասէին. Խաչեսցի:

27:23: Ասեն ամենեքեան. Խաչեսցի՛։ Եւ նա՝ ասէ. Զի՞նչ չար արար։ Եւ նոքա առաւել եւս աղաղակէին եւ ասէին. Խաչեսցի՛։
23 Ամէնքը ասացին՝ թող խաչուի: Եւ նա ասաց. «Ի՞նչ չար բան արեց»: Եւ նրանք առաւել եւս աղաղակում էին ու ասում՝ թող խաչուի
23 Ամէնքն ալ ըսին անոր. «Թող խաչուի»։ Եւ կուսակալը ըսաւ. «Բայց ի՞նչ չար գործ ըրաւ»։ Անոնք ա՛լ աւելի կ’աղաղակէին ու կ’ըսէին. «Թող խաչուի»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2323 Правитель сказал: какое же зло сделал Он? Но они еще сильнее кричали: да будет распят.
27:23  ὁ δὲ ἔφη, τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες, σταυρωθήτω.
27:23. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring,"Τί (To-what-one) γὰρ (therefore) κακὸν (to-disrupted) ἐποίησεν; (it-did-unto?"οἱ (The-ones) δὲ (moreover) περισσῶς (unto-abouted) ἔκραζον (they-were-clamoring-to) λέγοντες ( forthing ,"Σταυρωθήτω. (It-should-have-been-en-staked)
27:23. dicunt omnes crucifigatur ait illis praeses quid enim mali fecit at illi magis clamabant dicentes crucifigaturThe governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified.
23. And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified.
27:23. The procurator said to them, “But what evil has he done?” But they cried out all the more, saying, “Let him be crucified.”
27:23. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified:

23 Правитель сказал: какое же зло сделал Он? Но они еще сильнее кричали: да будет распят.
27:23  ὁ δὲ ἔφη, τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες, σταυρωθήτω.
27:23. dicunt omnes crucifigatur ait illis praeses quid enim mali fecit at illi magis clamabant dicentes crucifigatur
The governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified.
27:23. The procurator said to them, “But what evil has he done?” But they cried out all the more, saying, “Let him be crucified.”
27:23. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк XV:14; Лк XXIII:22, 23). Лука рассказывает здесь подробнее других синоптиков. Он сообщает о продолжении «великого крика» и о том, что крик народа и первосвященников «превозмог» (katuscuon) Пилата. Крики эти привели Пилата в большое смущение. Он не нашел никакой вины в Подсудимом. Он готов был отпустить Его. Жена Пилата прислала сказать ему, чтобы он ничего худого не делал Праведнику. И вдруг крест! Даже жаждавший крови и жестокий Пилат был изумлен. Какое же зло (что худое — kakwn) сделал Он? Но теперь частые обвинения и рассуждения прекращаются, и все сильнее и сильнее слышится стихийное требование креста. Вопрос Пилата остается без ответа и даже заглушается громким стихийным воплем: да распнется. Так необдуманное предложение Пилата о Варавве вызвало страшный взрыв.
Adam Clarke: Commentary on the Bible - 1831
27:23: What evil hath he done? - Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn him.
But they cried out the more - What strange fury and injustice! They could not answer Pilate's question, What evil hath he done? He had done none, and they knew he had done none; but they are determined on his death.
Albert Barnes: Notes on the Bible - 1834
27:23
And the governor said, Why? - Luke informs us that Pilate put this question to them "three times," so anxious was he to release him.
He affirmed that he had found no cause of death in him. He said, therefore, that he would chastise him and let him go. He expected, probably, by causing him to be publicly whipped, to excite their compassion, to satisfy "them," and thus to evade the demands of the priests, and to set him at liberty with the consent of the people. So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred "justice to popularity," and acted as became a magistrate in acquitting the innocent.
Let him be crucified - See the notes at Mat 27:39. Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:23: Why: Gen 37:18, Gen 37:19; Sa1 19:3-15, Sa1 20:31-33, Sa1 22:14-19
But: Mat 21:38, Mat 21:39; Act 7:57, Act 17:5-7, Act 21:28-31, Act 22:22, Act 22:23, Act 23:10, Act 23:12-15
John Gill
27:23 And the governor said, why, what evil hath he done?.... What reason can be given, why he should be crucified? what sin has he committed, that deserves such a death? From whence it is clear, that of all the things they had accused him, they had not, in Pilate's account, given proof of one single action, that was criminal, nor had he done any: he came into the world without sin, he did none in it; he knew no sin, nor could any be found in him, by Satan, nor his accusers, nor his judge:
but they cried out the more, saying, let him be crucified: the more they saw Pilate inclined to favour him, and pleaded for him, and attested his innocence; the more clamorous, outrageous, and urgent they were to have him crucified.
27:2427:24: Եւ տեսեալ Պիղատոսի՝ թէ ո՛չ ինչ օգնէ, այլ առաւե՛լ խռովութիւն լինի, առեալ ջուր՝ լուա՛ց զձեռս առաջի ժողովրդեանն՝ եւ ասէ. Քաւեա՛լ եմ ես յարենէ արդարոյդ այդորիկ. դո՛ւք գիտասջիք[536]։ [536] Ոմանք. Արդարոյն այնորիկ։
24 Եւ Պիղատոսը տեսնելով, թէ ոչինչ չի օգնում, այլ է՛լ աւելի խռովութիւն է լինում, ջուր վերցնելով՝ լուաց ձեռքերը ժողովրդի առաջ ու ասաց. «Այդ արդարի[35] արիւնից ես անմասն եմ. դո՛ւք գիտէք» [35] 35. Լաւագոյն յուն. բն. արդարի փոխարէն ունեն մարդու:
24 Պիղատոս տեսնելով որ օգուտ մը չունի, հապա ա՛լ աւելի խռովութիւն կ’ըլլայ, ջուր առաւ, ձեռքերը լուաց ժողովուրդին առջեւ ու ըսաւ. «Ես այդ արդարին արիւնէն անպարտ եմ. դո՛ւք մտածեցէք»։
Եւ տեսեալ Պիղատոսի թէ ոչինչ օգնէ, այլ առաւել խռովութիւն լինի, առեալ ջուր` լուաց զձեռս առաջի ժողովրդեանն եւ ասէ. Քաւեալ եմ ես յարենէ արդարոյդ այդորիկ. դուք գիտասջիք:

27:24: Եւ տեսեալ Պիղատոսի՝ թէ ո՛չ ինչ օգնէ, այլ առաւե՛լ խռովութիւն լինի, առեալ ջուր՝ լուա՛ց զձեռս առաջի ժողովրդեանն՝ եւ ասէ. Քաւեա՛լ եմ ես յարենէ արդարոյդ այդորիկ. դո՛ւք գիտասջիք[536]։
[536] Ոմանք. Արդարոյն այնորիկ։
24 Եւ Պիղատոսը տեսնելով, թէ ոչինչ չի օգնում, այլ է՛լ աւելի խռովութիւն է լինում, ջուր վերցնելով՝ լուաց ձեռքերը ժողովրդի առաջ ու ասաց. «Այդ արդարի[35] արիւնից ես անմասն եմ. դո՛ւք գիտէք»
[35] 35. Լաւագոյն յուն. բն. արդարի փոխարէն ունեն մարդու:
24 Պիղատոս տեսնելով որ օգուտ մը չունի, հապա ա՛լ աւելի խռովութիւն կ’ըլլայ, ջուր առաւ, ձեռքերը լուաց ժողովուրդին առջեւ ու ըսաւ. «Ես այդ արդարին արիւնէն անպարտ եմ. դո՛ւք մտածեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2424 Пилат, видя, что ничто не помогает, но смятение увеличивается, взял воды и умыл руки перед народом, и сказал: невиновен я в крови Праведника Сего; смотрите вы.
27:24  ἰδὼν δὲ ὁ πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας ἀπέναντι τοῦ ὄχλου, λέγων, ἀθῶός εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε.
27:24. ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"ὅτι (to-which-a-one) οὐδὲν (to-not-moreover-one) ὠφελεῖ (it-benefitteth-unto,"ἀλλὰ (other) μᾶλλον (more-such) θόρυβος (a-disturbance) γίνεται ( it-becometh ,"λαβὼν (having-had-taken) ὕδωρ (to-a-water) ἀπενίψατο ( it-washed-off ) τὰς (to-the-ones) χεῖρας (to-hands) κατέναντι (down-in-ever-a-one) τοῦ (of-the-one) ὄχλου (of-a-crowd) λέγων (forthing,"Ἀθῷός (Un-guilted) εἰμι (I-be) ἀπὸ (off) τοῦ (of-the-one) αἵματος (of-a-blood) τούτου: (of-the-one-this) ὑμεῖς (ye) ὄψεσθε . ( ye-shall-behold )
27:24. videns autem Pilatus quia nihil proficeret sed magis tumultus fieret accepta aqua lavit manus coram populo dicens innocens ego sum a sanguine iusti huius vos videritisAnd Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just man. Look you to it.
24. So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man: see ye .
27:24. Then Pilate, seeing that he was able to accomplish nothing, but that a greater tumult was occurring, taking water, washed his hands in the sight of the people, saying: “I am innocent of the blood of this just man. See to it yourselves.”
27:24. When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just person: see ye [to it].
When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just person: see ye:

24 Пилат, видя, что ничто не помогает, но смятение увеличивается, взял воды и умыл руки перед народом, и сказал: невиновен я в крови Праведника Сего; смотрите вы.
27:24  ἰδὼν δὲ ὁ πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας ἀπέναντι τοῦ ὄχλου, λέγων, ἀθῶός εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε.
27:24. videns autem Pilatus quia nihil proficeret sed magis tumultus fieret accepta aqua lavit manus coram populo dicens innocens ego sum a sanguine iusti huius vos videritis
And Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just man. Look you to it.
27:24. Then Pilate, seeing that he was able to accomplish nothing, but that a greater tumult was occurring, taking water, washed his hands in the sight of the people, saying: “I am innocent of the blood of this just man. See to it yourselves.”
27:24. When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just person: see ye [to it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 Рассказа об этом нет у других евангелистов. Причины такого поступка Пилата поэтому не вполне ясны. Вероятнее всего объяснять дело тем, что народные крики заглушали его речь. Тогда он прибегает к наглядному способу объяснения, который был понятен иудеям. Можно предполагать, что когда Пилату подали воды, то в толпе сразу же воцарилось молчание, как это обыкновенно бывает при обращении к наглядным разъяснениям. Толпа не знала, что будет дальше, и на мгновение притихла, так что объяснительные слова Пилата могли быть слышны всем. — Ouden wfelei — подлежащее (не выраженное) он, а ouden винит, падеж. Ср. Ин XII:19. Поэтому буквальный перевод: он не помогает ничему, т. е. ничего не может достигнуть вследствие народного шума, и его возражения только увеличивают этот шум и смятение. Пилат умывает руки на виду, пред всем народом. «В крови Праведника Сего» — слова Праведника нет в кодексах BDabff Сиросинайском и у Оригена; но оно встречается во многих других кодексах, между прочим, в Синайском и Пешито, Вероятнее чтение: apo tou aimatoV toutou — т. е. в крови этой. В греческом слово aqwoV... употребляется без предлога apo, и евангельское выражение aqwoV... apo... есть гебраизм, причем apo соответствует еврейскому мин (от). «Смотрите вы» — formula rejiciendi, формула отрицания, отвержения; лучше переводить будущим временем — не «смотрите вы», а «вы увидите» (слав. правильно: «вы узрите»; Вульг. vos videritis; нем. ihr werdet zusehen; но у Лютера повелит. sehet ihr zu). Пилат хочет сказать, что народ увидит его невиновность. — Подлинность этого стиха некоторыми подвергается большим сомнениям. Обычай омовения рук «для очищения от смерти» существовал и у язычников; но у них омовения совершались после смерти. То омовение, которое совершено Пилатом, было чисто иудейским обычаем, который основывался на Втор XXVI:6-8, ср. трактат Сота IX:6; Пс XXV:6; LXXII:13. Слова Пилата есть почти буквальное повторение 2 Цар III:28. «Чтобы римский правитель так сильно усвоил себе иудейский способ выражения и образный язык — это невероятно; и еще невероятнее то, что он так немужественно отклоняет от себя ответственность за произнесенный приговор». Но предполагать, что Пилат совершенно был незнаком ни с какими иудейскими обычаями, также невероятно, — тем более, что жена у него, может быть, была иудеянка или иудействующая (в Ев. Никодима, гл. II, Пилат говорит иудеям: oidate oti h gunhmou qeosebhV estin, kai mallon ioudaizei sun umin. Legusin autw. Nai, oidamen — вы знаете, что жена моя благочестива и много иудействует с вами. Говорят ему: да, знаем). Но если даже не предполагать всего этого, то и в таком случае нельзя утверждать, что Пилат не мог совершить омовения пред народом. Это такой акт, который мог быть совершен всяким. Омовение Пилата не настолько соответствует Втор XXI:6 сл. и 2 Цар III:28, чтобы говорить, что Пилат действовал на основании законного предписания или повторял библейские выражения. Самое вероятное предположение то, что он в настоящем случае применился к иудейским обычаям, о которых было ему известно. Что касается «ответственности», то Пилат, по-видимому, о ней пока не думает, потому что крестная смерть Христа, по крайней мере, в глазах Пилата, теперь еще не была окончательно решена.
Adam Clarke: Commentary on the Bible - 1831
27:24: Pilate - took water, and washed his hands - Thus signifying his innocence. It was a custom among the Hebrews, Greeks, and Latins, to wash the hands in token of innocence, and to show that they were pure from any imputed guilt. In case of an undiscovered murder, the elders of that city which was nearest to the place where the dead body was found, were required by the law, Deu 21:1-10, to wash their hands over the victim which was offered to expiate the crime, and thus make public protestation of their own innocence. David says, I will wash my hands in innocence, so shall I compass thine altar, Psa 26:6. As Pilate knew Christ was innocent, he should have prevented his death: he had the armed force at his command, and should have dispersed this infamous mob. Had he been charged with countenancing a seditious person, he could have easily cleared himself, had the matter been brought before the emperor. He, therefore, was inexcusable.
Albert Barnes: Notes on the Bible - 1834
27:24: He took water ... - The Jews were accustomed to wash their hands when they wished to show that they were innocent of a crime committed by others. See Deu 21:6; Psa 26:6. Pilate, in doing this, meant to denote that they were guilty of his death, but that he was innocent. But the mere washing of his hands did not free him from guilt. He was "bound" as a magistrate to free an innocent man; and whatever might be the clamour of the Jews, "he" was guilty at the bar of God for suffering the holy Saviour to be led to execution, in order to gratify the malice of enraged priests and the clamors of a tumultuous populace.
See ye to it - That is, take it upon yourselves. You are responsible for it, if you put him to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:24: and washed: Deu 21:6, Deu 21:7; Job 9:30, Job 9:31; Psa 26:6; Jer 2:27, Jer 2:35
just: Mat 27:4, Mat 27:9, Mat 27:54; Joh 19:4; Act 3:14; Co2 5:21; Pe1 3:18
Geneva 1599
27:24 (4) When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and (g) washed [his] hands before the multitude, saying, I am innocent of the (h) blood of this just person: see ye [to it].
(4) Christ being acquitted by the testimony of the judge himself is nonetheless condemned by him, in order to acquit us before God.
(g) It was a custom in ancient times that when any man was murdered, or there were other slaughters, to wash their hands in water to declare themselves guiltless.
(h) Of the murder; a Hebrew idiom.
John Gill
27:24 When Pilate saw he could prevail nothing,.... That it was to no purpose to talk to them, and in favour of Jesus; he saw they were determined upon his crucifixion, and that nothing else would satisfy them:
but that rather a tumult was made; there was an uproar among the people, and he might fear the consequences of it, should he not grant their request; otherwise, as Philo the (p) Jew says of him, he was, , "naturally inflexible, rigid, and self-willed": but he knew the temper of these people, and had had experience of their resoluteness, when they were determined on any thing; as in the case of his introducing the golden shields into the holy city, of which the same author speaks: and was then obliged, though sore against his will, as now, to yield unto them:
He took water, and washed his hands before the multitude; either in conformity to a custom among the Jews, whereby they testified their innocence as to the commission of murder; see Deut 21:6, or to a Gentile one, used when murder was committed, for the lustration or expiation of it (q):
saying, I am innocent of the blood of this just person; though this did not clear him from all guilt in this matter: he ought to have acted the part of an upright judge, and not have yielded to the unrighteous requests of the people; he ought not to have scourged an innocent man, and much less have condemned and delivered him to be crucified, as he did; though in this he bore a testimony to the innocence of Christ, and which is somewhat remarkable in him; who was, as Philo says (r), notoriously guilty of receiving bribes, of injuries, rapine, and frequent murders of persons uncondemned:
see ye to it; you must be answerable for this action, and all the consequences of it. The Syriac version renders it, "you have known"; and the Persic version, "you know": and the Arabic version, "you know better"; See Gill on Mt 27:4.
(p) De Legat. ad Caium, p. 1034. (q) Vid. Ovid. Fast. l. 2. Anticlidis Redit. l. 74. Triclinius in Ajac. Sophocl. 3. 1. (r) Ubi supra. (De Legat. ad Caium, p. 1034.)
John Wesley
27:24 Then Pilate took water and washed his hands - This was a custom frequently used among the heathens as well as among the Jews, in token of innocency.
27:2527:25: Պատասխանի՛ ետ ամենայն ժողովուրդն՝ եւ ասէ. Արիւն դորա՝ ՚ի վերայ մե՛ր եւ ՚ի վերայ որդւո՛ց մերոց։
25 Ամբողջ ժողովուրդը պատասխանեց ու ասաց. «Դրա արիւնը՝ մեր վրայ եւ մեր որդիների վրայ»
25 Բոլոր ժողովուրդը պատասխան տալով՝ ըսաւ. «Ատոր արիւնը մեր վրայ ու մեր որդիներուն վրայ ըլլայ»։
Պատասխանի ետ ամենայն ժողովուրդն եւ ասէ. Արիւն դորա ի վերայ մեր եւ ի վերայ որդւոց մերոց:

27:25: Պատասխանի՛ ետ ամենայն ժողովուրդն՝ եւ ասէ. Արիւն դորա՝ ՚ի վերայ մե՛ր եւ ՚ի վերայ որդւո՛ց մերոց։
25 Ամբողջ ժողովուրդը պատասխանեց ու ասաց. «Դրա արիւնը՝ մեր վրայ եւ մեր որդիների վրայ»
25 Բոլոր ժողովուրդը պատասխան տալով՝ ըսաւ. «Ատոր արիւնը մեր վրայ ու մեր որդիներուն վրայ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2525 И, отвечая, весь народ сказал: кровь Его на нас и на детях наших.
27:25  καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν, τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.
27:25. καὶ (And) ἀποκριθεὶς (having-been-separated-off) πᾶς (all) ὁ (the-one) λαὸς (a-people) εἶπεν (it-had-said,"Τὸ (The-one) αἷμα (a-blood) αὐτοῦ. (of-it) ἐφ' (upon) ἡμᾶς (to-us) καὶ (and) ἐπὶ (upon) τὰ (to-the-ones) τέκνα (to-producees) ἡμῶν. (of-us)
27:25. et respondens universus populus dixit sanguis eius super nos et super filios nostrosAnd the whole people answering, said: His blood be upon us and upon our children.
25. And all the people answered and said, His blood on us, and on our children.
27:25. And the entire people responded by saying, “May his blood be upon us and upon our children.”
27:25. Then answered all the people, and said, His blood [be] on us, and on our children.
Then answered all the people, and said, His blood [be] on us, and on our children:

25 И, отвечая, весь народ сказал: кровь Его на нас и на детях наших.
27:25  καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν, τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.
27:25. et respondens universus populus dixit sanguis eius super nos et super filios nostros
And the whole people answering, said: His blood be upon us and upon our children.
27:25. And the entire people responded by saying, “May his blood be upon us and upon our children.”
27:25. Then answered all the people, and said, His blood [be] on us, and on our children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 По иудейскому обычаю судьи, когда определили смертную казнь, в знак того, что они произнесли правильный приговор и будут нести ответственность за смерть осужденного, возлагали руки на его голову и говорили: «кровь твоя на голове твоей» (2 Цар I:16; ср. Мф XXIII:35; Деян XVIII:6; Иер II:35). Иудеи же хотели сказать, что если Христос будет распят, то они принимают на себя ответственность за Его казнь, — и не только они, но и дети их пусть за нее отвечают. Понятно, что эти слова первоначально не были сказаны всеми присутствовавшими, а лишь некоторыми, и только затем начали раздаваться среди взволнованной толпы. Может быть, одни говорили: to aima auma autou ef hmaV и другие прибавляли kai epi ta tekno hmwn. Нужно заметить, что еврейский или арамейский крик мог быть несколько короче, чем греческий или русский текст, и, таким образом, больше был удобен для выкриков огромной народной толпы. Понятно, что дети иудеев были ответственны за кровь Праведника лишь настолько, насколько принимали или принимают участие в злобе своих предков.
Adam Clarke: Commentary on the Bible - 1831
27:25: His blood be on us and on our children - If this man be innocent, and we put him to death as a guilty person, may the punishment due to such a crime be visited upon us, and upon our children after us! What a dreadful imprecation! and how literally fulfilled! The notes on chap. 24, will show how they fell victims to their own imprecation, being visited with a series of calamities unexampled in the history of the world. They were visited with the same kind of punishment; for the Romans crucified them in such numbers when Jerusalem was taken, that there was found a deficiency of crosses for the condemned, and of places for the crosses. Their children or descendants have had the same curse entailed upon them, and continue to this day a proof of the innocence of Christ, the truth of his religion, and of the justice of God.
Albert Barnes: Notes on the Bible - 1834
27:25: His blood be on us ... - That is, let the guilt of putting him to death, if there be any, be on us and our children. We will be answerable for it, and will consent to bear the punishment for it. It is remarked by writers that, among the Athenians, if anyone accused another of a capital crime, he devoted himself and children to the same punishment if the accused was afterward found innocent. So in all countries the conduct of the parent involves the children in the consequences of his conduct. The Jews had no right to call down this vengeance on their children, but, in the righteous judgment of God, it has come upon them. In less than forty years their city and temple were overthrown and destroyed. More than a million of people perished in the siege. Thousands died by famine; thousands by disease; thousands by the sword; and their blood ran down the streets like water, so that, Josephus says, it extinguished things that were burning in the city. Thousands were crucified suffering the same punishment that they had inflicted on the Messiah. So great was the number of those who were crucified, that, Josephus says, they were obliged to cease from it, "room being wanted for the crosses, and crosses for the men." See the notes at mat 24. To this day, also, the curse has remained. They have been a nation scattered and peeled; persecuted almost everywhere, and a hissing and a byword among people. No single nation, probably, has suffered so much; and yet they have been preserved. All classes of people, all the governments of the earth, have conspired to overwhelm them with calamity, and yet they still live as monuments of the justice of God, and as proofs, going down from age to age, that the Christian religion is true - standing demonstrations of the crime of their fathers in putting the Messiah to death, and in calling down vengeance on their heads.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:25: His: Mat 21:44, Mat 23:30-37; Num 35:33; Deu 19:10, Deu 19:13; Jos 2:19; Sa2 1:16, Sa2 3:28, Sa2 3:29; Kg1 2:32; Kg2 24:3, Kg2 24:4; Psa 109:12-19; Eze 22:2-4, Eze 24:7-9; Act 5:28; Act 7:52; Th1 2:15, Th1 2:16; Heb 10:28-30
and: Exo 20:5; Ezek. 18:14-32
Geneva 1599
27:25 Then answered all the people, and said, (i) His blood [be] on us, and on our children.
(i) If there is any offence committed in slaying him, let us and our posterity suffer for it.
John Gill
27:25 Then answered all the people,.... They were as unanimous in their imprecations upon themselves, as in desiring the crucifixion of Christ:
and said, his blood be on us, and on our children; not for the cleansing of them from sin, which virtue that blood has, but if there were any stain, blot, or pollution, through the shedding of it, they wished it might be on them and theirs: not for the forgiveness of sins, which that blood was shed for; but on the contrary, if there was any sin and guilt in it, they desired it might be imputed to them: nor for their justification before God, and security from wrath to come, both which are by his blood; but all the reverse of this, that if there were any punishment, and condemnation, and death, due for the shedding of it, they imprecated it all upon themselves, and their posterity: so this phrase is used in Josh 2:19, and in other places, and in the Talmud (s): and it is a notion of the Jews, that the guilt of innocent blood, and the blood of that innocent man's children, lie not only upon the persons immediately concerned, but upon their children to the end of the world: and so the judges used to address the witnesses upon a trial, after this manner (t);
"know ye, that capital causes, are not as pecuniary ones: in pecuniary causes, a man gives his money, and it atones for him; but in capital causes, , "his blood, and the blood of his seed, hang upon him", to the end of the whole world: for lo! of Cain it is said, "the voice of the blood of thy brother cryeth", &c. his blood, and the blood of his seed.''
And this imprecation of theirs, has been notoriously verified in them; for though this blood was shed for many of them, and Christ prayed for the forgiveness of them, and they had the Gospel, and the doctrine of remission of sins first preached among them, which was made the power of God unto salvation to some of them, even of those who were concerned in the crucifixion of Christ; yet, on the generality of them, his blood was in the sense they wished it; and for the shedding of it, wrath came upon them to the uttermost, in the entire destruction of their nation, city, and temple, and very remarkable it is, that great numbers of them were put to death by crucifixion; and very likely some of those very persons, that were so clamorous for the crucifying of Christ; and if not, at least their children; five hundred of the Jews and more, were sometimes crucified in a day, whilst Titus was besieging the city; till at length there wanted "room for crosses", "and crosses for bodies", as Josephus (u) says, who was an eyewitness of it: and to this day, this dreadful wish of the blood of Christ upon them, is to be seen in their miserable, abject, and captive state; and will be, until such time that they look to him whom they have pierced, and mourn.
(s) T. Bab. Pesachim, fol. 110. 1. Yoma, fol. 2l. 1. & Avoda Zara, fol. 12. 2. (t) Maimon. Hilch. Sanhedrin, c. 12. sect. 3. (u) De Bello Jud. l. 6. c. 12.
John Wesley
27:25 His blood be on us and on our children - As this imprecation was dread. fully answered in the ruin so quickly brought on the Jewish nation, and the calamities which have ever since pursued that wretched people, so it was peculiarly fulfilled by Titus the Roman general, on the Jews whom he took during the siege of Jerusalem. So many, after having been scourged in a terrible manner, were crucified all round the city, that in a while there was not room near the wall for the crosses to stand by each other. Probably this befell some of those who now joined in this cry, as it certainly did many of their children: the very finger of God thus pointing out their crime in crucifying his Son.
27:2627:26: Յայնժամ արձակեաց նոցա զԲարա՛բբայն. եւ զՅիսուս գա՛ն հարեալ ետ ՚ի ձեռս՝ զի խաչեսցի՛։
26 Այն ժամանակ Պիղատոսը նրանց համար արձակեց Բարաբբային եւ Յիսուսին գանակոծել տալով՝ տուեց նրանց ձեռքը, որ խաչուի:
26 Ստիպուած՝ Բարաբբան արձակեց անոնց եւ Յիսուսը ծեծելով անոնց ձեռքը տուաւ, որպէս զի խաչուի։
Յայնժամ արձակեաց նոցա զԲարաբբայն, եւ զՅիսուս գան հարեալ` ետ ի ձեռս զի խաչեսցի:

27:26: Յայնժամ արձակեաց նոցա զԲարա՛բբայն. եւ զՅիսուս գա՛ն հարեալ ետ ՚ի ձեռս՝ զի խաչեսցի՛։
26 Այն ժամանակ Պիղատոսը նրանց համար արձակեց Բարաբբային եւ Յիսուսին գանակոծել տալով՝ տուեց նրանց ձեռքը, որ խաչուի:
26 Ստիպուած՝ Բարաբբան արձակեց անոնց եւ Յիսուսը ծեծելով անոնց ձեռքը տուաւ, որպէս զի խաչուի։
zohrab-1805▾ eastern-1994▾ western am▾
27:2626 Тогда отпустил им Варавву, а Иисуса, бив, предал на распятие.
27:26  τότε ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, τὸν δὲ ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ.
27:26. τότε (To-the-one-which-also) ἀπέλυσεν (it-loosed-off) αὐτοῖς (unto-them) τὸν (to-the-one) Βαραββᾶν, (to-a-Barabbas) τὸν (to-the-one) δὲ (moreover) Ἰησοῦν (to-an-Iesous) φραγελλώσας (having-en-scourged) παρέδωκεν (it-gave-beside) ἵνα (so) σταυρωθῇ. (it-might-have-been-en-staked)
27:26. tunc dimisit illis Barabban Iesum autem flagellatum tradidit eis ut crucifigereturThen he released to them Barabbas: and having scourged Jesus, delivered him unto them to be crucified.
26. Then released he unto them Barabbas: but Jesus he scourged and delivered to be crucified.
27:26. Then he released Barabbas to them. But Jesus, having been scourged, he handed over to them, so that he would be crucified.
27:26. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered [him] to be crucified.
Then released he Barabbas unto them: and when he had scourged Jesus, he delivered [him] to be crucified:

26 Тогда отпустил им Варавву, а Иисуса, бив, предал на распятие.
27:26  τότε ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, τὸν δὲ ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ.
27:26. tunc dimisit illis Barabban Iesum autem flagellatum tradidit eis ut crucifigeretur
Then he released to them Barabbas: and having scourged Jesus, delivered him unto them to be crucified.
27:26. Then he released Barabbas to them. But Jesus, having been scourged, he handed over to them, so that he would be crucified.
27:26. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered [him] to be crucified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк XV:15; Лк XXIII:24, 25; Ин XIX:1). Заметим, что Варавва был первой личностью, которая, вследствие своей случайной связи с Христом, была освобождена от этой страшной казни. Если бы Христос совершил Свое дело искупления, не освободив людей от крестной казни, то оно было бы неполно. Поэтому Его крестная смерть есть одна из важнейших сторон Его искупительного дела. Впоследствии крестная казнь в христианских государствах была уничтожена. Спаситель был осужден на крестную казнь. Бичевание совершалось пред распятием. «У римлян был обычай бичевать осужденного узника, и Иисус Христос отдан был воинам для этой цели — это было чудовищной несправедливостью и жестокостью, потому что Он дважды объявлен был невинным. Страшное наказание пред распятием производилось с таким варварством, что было известно под названием «близкой смерти». И действительно, жертва часто лишалась чувств во время наказания и нередко умирала до распятия. Удары наносились бичами, а не палками, потому что Пилат не имел у себя ликторов. Flagellis caedebantur apud Romanos servi (liberi virgis) et fere capite damnati, nudi et columnam adstricti, antequam in crucem agerentur (бичеваниям подвергались у римлян рабы, (свободные наказывались розгами), обыкновенно осужденные на смерть, нагие, привязанные к столбу, пред тем, как отводились на крест — Cicero, Virr. V:66). Бич состоял из кожаных ремней, снабженных иногда свинцовыми наконечниками или острыми гвоздями и косточками, которые изборождали спину и грудь и покрывали изнемогающую жертву массою ран и синяков. «Flagella erant aculeata, ossiculis pecuinis fere catenata, unde «havribile flagellum» dixit Horatius» (бичи были снабжены остриями, обыкновенно привязывались к ним скотские косточки, откуда — «страшный бич», как выразился Гораций — Сат. I:3, 119). Обнаженный, со связанными руками и наклоненный, осужденный привязывался к столбу в то время, когда удары наносились палачом. Капитан Уоррен приписывал себе открытие в одной подземной комнате в Иерусалиме места бичевания Спасителя. Бичевание производилось обыкновенно согроге denudato. Слово fragellwsaV есть латинизм (с изменением l на r) от flagellare, бичевать. Собственное греческое слово для этого есть mastigoun. Бичевание совершено было, как думают, пред Преторией, на виду у Пилата и народа. Слова autoiV после paredwken нет в лучших рукописях. Смысл тот, что Пилат «отпустил им» (apelusen autoiV), т. е. иудеям Варавву; но Иисуса Христа предал на бичевание и распятие не «им», а своим воинам. Поэтому слово «им» после «предал» в русском выпущено правильно. Попытки представить дело несколько иначе и доказать, что иудеи пользовались правом совершать крестную казнь (Александр Ианней), что Пилат только согласился на эту казнь, а распяли Христа сами иудеи независимо от Пилата и его воинов, не выдерживают критики ввиду ясных показаний всех Евангелий, что не сами иудеи принимали участие в распятии Христа, а только воины Пилата.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

In these verses we have the preparatives for, and prefaces to, the crucifixion of our Lord Jesus. Here is,

I. The sentence passed, and the warrant signed for his execution; and this immediately, the same hour.

1. Barabbas was released, that notorious criminal: if he had not been put in competition with Christ for the favour of the people, it is probable that he had died for his crimes; but that proved the means of his escape; to intimate that Christ was condemned for this purpose, that sinners, even the chief of sinners, might be released; he was delivered up, that we might be delivered; whereas the common instance of divine Providence, is, that the wicked is a ransom for the righteous, and the transgressor for the upright, Prov. xxi. 18; xi. 18. In this unparalleled instance of divine grace, the upright is a ransom for the transgressors, the just for the unjust.

2. Jesus was scourged; this was an ignominious cruel punishment, especially as is was inflicted by the Romans, who were not under the moderation of the Jewish law, which forbade scourgings, above forty stripes; this punishment was most unreasonably inflicted on one that was sentenced to die: the rods were not to introduce the axes, but to supersede them. Thus the scripture was fulfilled, The ploughers ploughed upon my back (Ps. cxxix. 3), I gave my back to the smiters (Isa. l. 6), and, By his stripes we are healed, Isa. liii. 5. He was chastised with whips, that we might not be for ever chastised with scorpions.

3. He was then delivered to be crucified; though his chastisement was in order to our peace, yet there is no peace made but by the blood of his cross (Col. i. 20); therefore the scourging is not enough, he must be crucified; a kind of death used only among the Romans; the manner of it is such, that it seems to be the result of wit and cruelty in combination, each putting forth itself to the utmost, to make death in the highest degree terrible and miserable. A cross was set up in the ground, to which the hands and feet were nailed, on which nails the weight of the body hung, till it died of the pain. This was the death to which Christ was condemned, that he might answer the type of the brazen serpent lifted up upon a pole. It was a bloody death, a painful, shameful, cursed death; it was so miserable a death, that merciful princes appointed those who were condemned to it by the law, to be strangled first, and then nailed to the cross; so Julius Cæsar did by some pirates, Sueton. lib. 1. Constantine, the first Christian emperor, by an edict abolished the use of that punishment among the Romans, Sozomen, Hist. lib. 1. ch. 8. Ne salutare signum subserviret ad perniciem--That the symbol of salvation might not be subservient to the victim's destruction.

II. The barbarous treatment which the soldiers gave him, while things were getting ready for his execution. When he was condemned, he ought to have had some time allowed him to prepare for death. There was a law made by the Roman senate, in Tiberius's time, perhaps upon complaint of this and the like precipitation, that the execution of criminals should be deferred at least ten days after sentence. Sueton in Tiber. cap. 25. But there were scarcely allowed so many minutes to our Lord Jesus; nor had he any breathing-time during those minutes; it was a crisis, and there were no lucid intervals allowed him; deep called unto deep, and the storm continued without any intermission.

When he was delivered to be crucified, that was enough; they that kill the body, yield that there is no more that they can do, but Christ's enemies will do more, and, if it be possible, wrap up a thousand deaths in one. Though Pilate pronounced him innocent, yet his soldiers, his guards, set themselves to abuse him, being swayed more by the fury of the people against him, than by their master's testimony for him; the Jewish rabble infected the Roman soldiery, or perhaps it was not so much in spite to him, as to make sport for themselves, that they thus abused him. They understood that he pretended to a crown; to taunt him with that gave them some diversion, and an opportunity to make themselves and one another merry. Note, It is an argument of a base, servile, sordid spirit, to insult over those that are in misery, and to make the calamities of any matter of sport and merriment.

Observe, 1. Where this was done--in the common hall. The governor's house, which should have been a shelter to the wronged and abused, is made the theatre of this barbarity. I wonder that the governor, who was so desirous to acquit himself from the blood of this just person, would suffer this to be done in his house. Perhaps he did not order it to be done, but he connived at it; and those in authority will be accountable, not only for the wickedness which they do, or appoint, but for that which they do not restrain, when it is in the power of their hands. Masters of families should not suffer their houses to be places of abuse to any, nor their servants to make sport with the sins, or miseries, or religion, of others.

2. Who were concerned in it. They gathered the whole band, the soldiers that were to attend the execution, would have the whole regiment (at least five hundred, some think twelve or thirteen hundred) to share in the diversion. If Christ was thus made a spectacle, let none of his followers think it strange to be so used, 1 Cor. iv. 9; Heb. x. 33.

3. What particular indignities were done him.

(1.) They stripped him, v. 28. The shame of nakedness came in with sin (Gen. iii. 7); and therefore Christ, when he came to satisfy for sin, and take it away, was made naked, and submitted to that shame, that he might prepare for us white raiment, to cover us, Rev. iii. 18.

(2.) They put on him a scarlet robe, some old red cloak, such as the Roman soldiers wore, in imitation of the scarlet robes which kings and emperors wore; thus upbraiding him with his being called a King. This sham of majesty they put upon him in his dress, when nothing but meanness and misery appeared in his countenance, only to expose him to the spectators, as the more ridiculous; yet there was something of mystery in it; this was he that was red in his apparel (Isa. lxiii. 1, 2), that washed his garments in wine (Gen. xlix. 11); therefore he was dressed in a scarlet robe. Our sins were as scarlet and crimson. Christ being clad in a scarlet robe, signified his bearing our sins, to his shame, in his own body upon the tree; that we might wash our robes, and make them white, in the blood of the Lamb.

(3.) They platted a crown of thorns, and put it upon his head, v. 29. This was to carry on the humour of making him a mock-king; yet, had they intended it only for a reproach, they might have platted a crown of straw, or rushes, but they designed it to be painful to him, and to be literally, what crowns are said to be figuratively, lined with thorns; he that invented this abuse, it is likely, valued himself upon the wit of it; but there was a mystery in it. [1.] Thorns came in with sin, and were part of the curse that was the product of sin, Gen. iii. 18. Therefore Christ, being made a curse for us, and dying to remove the curse from us, felt the pain and smart of those thorns, nay, and binds them as a crown to him (Job xxxi. 36); for his sufferings for us were his glory. [2.] Now he answered to the type of Abraham's ram that was caught in the thicket, and so offered up instead of Isaac, Gen. xxii. 13. [3.] Thorns signify afflictions, 2 Chron. xxxiii. 11. These Christ put into a crown; so much did he alter the property of them to them that are his, giving them cause to glory in tribulation, and making it to work for them a weight of glory. [4.] Christ was crowned with thorns, to show that his kingdom was not of this world, nor the glory of it worldly glory, but is attended here with bonds and afflictions, while the glory of it is to be revealed. [5.] It was the custom of some heathen nations, to bring their sacrifices to the altars, crowned with garlands; these thorns were the garlands with which this great Sacrifice was crowned. [6.] these thorns, it is likely, fetched blood from his blessed head, which trickled down his face, like the previous ointment (typifying the blood of Christ with which he consecrated himself) upon the head, which ran down upon the beard, even Aaron's beard, Ps. cxxxiii. 2. Thus, when he came to espouse to himself his love, his dove, his undefiled church, his head was filled with dew, and his locks with the drops of the night, Cant. v. 2.

(4.) They put a reed in his right hand; this was intended for a mock-sceptre, another of the insignia of the majesty they jeered him with; as if this were a sceptre good enough for such a King, as was like a reed shaken with the wind (ch. xi. 7); like sceptre, like kingdom, both weak and wavering, and withering and worthless; but they were quite mistaken, for his throne is for ever and ever, and the sceptre of his kingdom is a right sceptre, Ps. xlv. 6.

(5.) They bowed the knee before him, and mocked him, saying, Hail, King of the Jews! Having made him a sham King, they thus make a jest of doing homage to him, thus ridiculing his pretensions to sovereignty, as Joseph's brethren (Gen. xxxvii. 8); Shalt thou indeed reign over us? But as they were afterward compelled to do obeisance to him, and enrich his dreams, so these here bowed the knee, in scorn to him who was, soon after this, exalted to the right hand of God, that at his name every knee might bow, or break before him; it is ill jesting with that which, sooner or later, will come in earnest.

(6.) They spit upon him; thus he had been abused in the High Priest's hall, ch. xxvi. 67. In doing homage, the subject kissed the sovereign, in token of his allegiance; thus Samuel kissed Saul, and we are bid to kiss the Son: but they, in this mock-homage, instead of kissing him, spit in his face; that blessed face which outshines the sun, and before which the angels cover theirs, was thus polluted. It is strange that the sons of men should ever do such a piece of villany, and that the Son of God should ever suffer such a piece of ignominy.

(7.) They took the reed, and smote him on the head. That which they had made the mock-ensign of his royalty, they now make the real instrument of their cruelty, and his pain. They smote him, it is probable, upon the crown of thorns, and so struck them into his head, that they might wound it the deeper, which made the more sport for them, to whom his pain was the greatest pleasure. Thus was he despised and rejected of men; a man of sorrows, and acquainted with grief. All this misery and shame he underwent, that he might purchase for us everlasting life, and joy, and glory.

III. The conveying of him to the place of execution. After they had mocked and abused him, as long as they thought fit, they then took the robe off from him; to signify their divesting him of all the kingly authority they had invested him with, by putting it on him; and they put his own raiment on him, because that was to fall to the soldiers' share, that were employed in the execution. They took off the robe, but no mention is made of their taking off the crown of thorns, whence it is commonly supposed (though there is no certainty of it) that he was crucified with that on his head; for as he is a Priest upon his throne, so he was a King upon his cross. Christ was led to be crucified in his own raiment, because he himself was to bear our sins in his own body upon the tree. And here,

1. They led him away to be crucified; he was led as a lamb to the slaughter, as a sacrifice to the altar. We may well imagine how they hurried him on, and dragged him along, with all the speed possible, lest any thing should intervene to prevent the glutting of their cruel rage with his precious blood. It is probable that they now loaded him with taunts and reproaches, and treated him as the off-scouring of all things. They led him away out of the city; for Christ, that he might sanctify the people with his own blood, suffered without the gate (Heb. xiii. 12), as if he that was the glory of them that waited for redemption in Jerusalem was not worthy to live among them. To this he himself had an eye, when in the parable he speaks of his being cast out of the vineyard, ch. xxi. 39.

2. They compelled Simon of Cyrene to bear his cross, v. 32. It seems, at first he carried the cross himself, as Isaac carried the wood for the burnt-offering, which was to burn him. And this was intended, as other things, both for pain and shame to him. But after a while they took the cross off from him, either, (1.) In compassion to him, because they saw it was too great a load for him. We can hardly think that they had any consideration of that, yet it teaches us that God considers the frame of his people, and will not suffer them to be tempted above what they are able; he gives them some breathing-time, but they must expect that the cross will return, and the lucid intervals only give them space to prepare for the next fit. But, (2.) Perhaps it was because he could not, with the cross on his back, go forward so fast as they would have him. Or, (3.) They were afraid, lest he should faint away under the load of his cross, and die, and so prevent what their malice further intended to do against him: thus even the tender mercies of the wicked (which seem to be so) are really cruel. Taking the cross off from him, they compelled one Simon of Cyrene to bear it, pressing him to the service by the authority of the governor or the priests. It was a reproach, and none would do it but by compulsion. Some think that this Simon was a disciple of Christ, at least a well-wisher to him, and that they knew it, and therefore put this upon him. Note, All that will approve themselves disciples indeed, must follow Christ, bearing his cross (ch. xvi. 24), bearing his reproach, Heb. xiii. 13. We must know the fellowship of his sufferings for us, and patiently submit to all the sufferings for him we are called out to; for those only shall reign with him, that suffer with him; shall sit with him in his kingdom, that drink of his cup, and are baptized with his baptism.
Adam Clarke: Commentary on the Bible - 1831
27:26: Scourged Jesus - This is allowed to have been a very severe punishment of itself among the Romans, the flesh being generally cut by the whips used for this purpose: so the poet: -
- Horribili Sectere flagello.
"To be cut by the horrible whip."
Hor. Sat. I. 3. 119.
And sometimes it seems, they were whipped to death.
See the same poet, Sat. I. 2. 41.
- Ille Flagellis Ad Mortem caesus
See also Horat. Epod. od. iv. v. 11.
It has been thought that Pilate might have spared this additional cruelty of whipping; but it appears that it was a common custom to scourge those criminals which were to be crucified, (see Josephus De Bello, lib. ii. c. 25), and lenity in Christ's case is not to be allowed; he must take all the misery in full tale.
Delivered him to be crucified - Tacitus, the Roman historian, mentions the death of Christ in very remarkable terms: -
Nero - quaesitissimis poenis is affecit, quos - vulgus Christianos appellabat. Auctor nominis ejus Christus, qui Tiberio imperitante, per Procuratorem Pontium Pilatum supplicio affectus erat. -
"Nero put those who commonly went by the name of Christians to the most exquisite tortures. The author of this name was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate the Procurator."
Albert Barnes: Notes on the Bible - 1834
27:26: And when he had scourged Jesus - See the notes at Mat 10:17. Among the Romans it was customary to scourge or whip a "slave" before he was crucified. This was done to inflict greater suffering. than crucifixion would be alone, and to add to the horrors of the punishment. Our Lord, being about to be put to death after the manner of a slave, was also treated as a slave as one of the lowest and most despised of mankind.
He delivered him to be crucified - Not merely gave him up to them to crucify him, as if they only were answerable, but he gave him up as a judge, when he ought to have saved his life and might have done it. Crucifixion was a Roman punishment; it was performed by Roman soldiers; Pilate pronounced the sentence from a Roman tribunal, and Pilate affixed the title to the cross. Pilate, therefore, as well as the Jews, was answerable to God for the death of the Savior of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:26: released: Mar 15:15; Luk 23:25
scourged: This of itself was a severe punishment, the flesh being generally cut by the whips used for this purpose. Mat 20:19; Isa 50:6, Isa 53:5; Mar 10:34; Luk 18:32, Luk 18:33, Luk 23:16, Luk 23:24, Luk 23:25; Joh 19:1, Joh 19:16; Pe1 2:24
John Gill
27:26 Then released he Barabbas unto them,.... The seditious person, robber, and murderer, for which crimes he was in prison. This man was an emblem of the persons for whom Christ suffered, both in his character and in his release: in his character; for they are such as have rebelled against God, robbed him of his glory, and destroyed themselves; many of them are notorious sinners, the chief of sinners, and all of them by nature, children of wrath, as others; and as the descendants of Adam, under the sentence of condemnation and death; and yet in Christ, they are children of Abba, Father; being of God predestinated by him, to the adoption of children: and in his release; for when Christ was apprehended, they were let go; when he was bound they were loosed; when he was condemned, they were released, and acquitted; and when the sword of justice was awaked against him, the hand of grace and mercy was turned upon them.
And when he had scourged Jesus; which was done some time before his examination, trial, and condemnation were over, though mentioned here, as appears from Jn 19:1, and was done by Pilate, in order to move the pity and compassion of the Jews; hoping they would have been satisfied with it, and not have resisted upon his death: and he indeed moved it to them, that he might chastise him and let him go, Lk 23:22, but nothing would do but crucifixion. Whether the previous scourging sufficed, or whether he was not scourged again upon his condemnation, is not certain: if he was scourged twice, John may be thought to relate the one, and Matthew the other; for certain it is, that it was usual with the Romans to scourge either with rods or whips, just before crucifixion (w): our Lord was scourged with whips, as the word here used shows. Persons of birth and blood, and freemen of Rome, were beaten with rods; but such as were servants, which form Christ had taken, were scourged with whips; to which, sometimes were fastened, the hip bones of beasts (x); so that this kind of whipping, was very severe and cruel. The Jews themselves own this scourging of Jesus, only they ascribe it to the elders of Jerusalem, and relate it thus (y):
"the elders of Jerusalem took Jesus, and brought him to the city, and bound him to a marble pillar in the city, "and smote him with whips", or "whipped him"; and said unto him, where are all thy miracles which thou hast done?''
Hereby the prophecy in Is 1:6, and our Lord's prediction in Mt 20:19, had their accomplishment. This scourging of Christ, was an emblem of the scourges and strokes of divine justice, which he endured in his soul, as the surety of his people; being smitten of God by the sword of justice, as he stood in their place and stead, and stricken for their transgressions; and may furnish out several instructions: as that it is no wonder, if any of the followers of Christ have, do, or shall, meet with such like treatment from men; and that it becomes them to bear patiently the scourges of their heavenly Father, since these are in love; and that they need not fear being trodden down, or carried away by the overflowing scourge of God's wrath, since Christ has endured this in their room. This being done,
he delivered him to be crucified; either into the hands of the Jews, to their will and at their request; or into the hands of his soldiers, to execute the sentence he passed upon him; which was done in a judicial way, and according to the determinate counsel and foreknowledge of God.
(w) Lipsius de Cruce l. 2. c. 2. (x) Ib. c. 3. (y) Toldos Jesu, p. 17.
John Wesley
27:26 He delivered him to be crucified - The person crucified was nailed to the cross as it lay on the ground, through each hand extended to the utmost stretch, and through both the feet together. Then the cross was raised up, and the foot of it thrust with a violent shock into a hole in the ground prepared for it. This shock disjointed the body, whose whole weight hung upon the nails, till the persons expired through mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest criminals.
27:2727:27: Յայնժամ զինուորք դատաւորին առին զՅիսուս յապարանս. եւ ժողովեցի՛ն ՚ի վերայ նորա զամենայն զգունդն։
27 Այն ժամանակ կուսակալի զինուորները Յիսուսին վերցրին տարան ապարանք եւ ամբողջ գունդը նրա գլխին հաւաքեցին
27 Այն ատեն կուսակալին զինուորները պալատէն ներս առին Յիսուսը ու բոլոր զինուորներուն գունդը անոր վրայ ժողվեցին.
Յայնժամ զինուորք դատաւորին առին զՅիսուս յապարանս, եւ ժողովեցին ի վերայ նորա զամենայն զգունդն:

27:27: Յայնժամ զինուորք դատաւորին առին զՅիսուս յապարանս. եւ ժողովեցի՛ն ՚ի վերայ նորա զամենայն զգունդն։
27 Այն ժամանակ կուսակալի զինուորները Յիսուսին վերցրին տարան ապարանք եւ ամբողջ գունդը նրա գլխին հաւաքեցին
27 Այն ատեն կուսակալին զինուորները պալատէն ներս առին Յիսուսը ու բոլոր զինուորներուն գունդը անոր վրայ ժողվեցին.
zohrab-1805▾ eastern-1994▾ western am▾
27:2727 Тогда воины правителя, взяв Иисуса в преторию, собрали на Него весь полк
27:27  τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπ᾽ αὐτὸν ὅλην τὴν σπεῖραν.
27:27. Τότε (To-the-one-which-also) οἱ (the-ones) στρατιῶται (amass-belongers) τοῦ (of-the-one) ἡγεμόνος (of-a-leader) παραλαβόντες ( having-had-taken-beside ) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) εἰς (into) τὸ (to-the-one) πραιτώριον (to-a-praitorion) συνήγαγον (they-had-led-together) ἐπ' (upon) αὐτὸν (to-it) ὅλην (to-whole) τὴν (to-the-one) σπεῖραν. (to-whorled)
27:27. tunc milites praesidis suscipientes Iesum in praetorio congregaverunt ad eum universam cohortemThen the soldiers of the governor, taking Jesus into the hall, gathered together unto him the whole band.
27. Then the soldiers of the governor took Jesus into the palace, and gathered unto him the whole band.
27:27. Then the soldiers of the procurator, taking Jesus up to the praetorium, gathered the entire cohort around him.
27:27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band [of soldiers].
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band:

27 Тогда воины правителя, взяв Иисуса в преторию, собрали на Него весь полк
27:27  τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπ᾽ αὐτὸν ὅλην τὴν σπεῖραν.
27:27. tunc milites praesidis suscipientes Iesum in praetorio congregaverunt ad eum universam cohortem
Then the soldiers of the governor, taking Jesus into the hall, gathered together unto him the whole band.
27:27. Then the soldiers of the procurator, taking Jesus up to the praetorium, gathered the entire cohort around him.
27:27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band [of soldiers].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
27 (Мк XV:16). «Резиденцией иудейского прокуратора был не Иерусалим, а Кесария. Так как жилище главного военного или гражданского начальника называлось Преторией, то praitwrion Hrwdou в Кесарии (Деян XXIII:35) есть не что иное, как выстроенный Иродом дворец, где жил прокуратор. При особенных обстоятельствах, и именно в большие иудейские праздники, когда нужны были охранительные меры, вследствие собиравшихся в Иерусалиме народных масс, прокуратор прибывал в Иерусалим и жил там в прежнем дворце Ирода. Претория в Иерусалиме, где Пилат находился во время осуждения Иисуса Христа, есть, следовательно, хорошо известный нам дворец Ирода на западной границе города. Он был не только княжеским жилищем, но вместе и сильной крепостью, где несколько раз (при восстаниях в 4 г. до Р. X. и 66 по Р. X.) большие отряды войска в состоянии были защищаться против возмутившихся народных масс. Поэтому во время пребывания прокуратора и сопровождавший его военный отряд здесь имел свою квартиру» (Шюрер 1, 457 сл.). Если воины отвели Христа «внутрь двора, т. е. в преторию» (Марк), то здесь нужно разуметь двор во дворце Ирода. Воины собрали здесь «всю спиру» (olhn thn speiran — Матфей и Марк), или римскую когорту, которая состояла приблизительно из 500 человек. Слово «спира», или когорта, нет надобности понимать здесь в буквальном значении. Может быть, собралось меньше одной когорты, но может быть, и больше. Понятно, что ep auton не значит «против Него», а к нему, для поругания над Ним. Предполагая что место поругания было не то, где происходило бичевание. Если последнее происходило недалеко от судейского кресла правителя и у него на виду (у лифостротона ила гаввафы), то первое — на внутреннем дворе.
Adam Clarke: Commentary on the Bible - 1831
27:27: The common hall - Or, praetorium. Called so from the praetor, a principal magistrate among the Romans, whose business it was to administer justice in the absence of the consul. This place night be termed in English the court house, or common hall.
Albert Barnes: Notes on the Bible - 1834
27:27: See also Mar 15:15-20; Joh 19:1-3.

27:27
Into the common hall - The original word here means, rather, the governor's palace or dwelling.
The trial of Jesus had taken place outside of the palace. The Jews would not enter in Joh 18:28, and it is probable that courts were held often in a larger and more public place than would be a room in his dwelling. Jesus, being condemned, was led by the soldiers away from the Jews "within" the palace, and subjected there to their profane mockery and sport.
The whole band - The "band" or cohort was a tenth part of a Roman legion, and consisted of from 400 to 600 men, according to the size of the legion. Compare the notes at Mat 8:29.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:27: common hall: or, governor's house, Mar 15:16; Joh 18:28, Joh 18:33, Joh 19:8, Joh 19:9; Act 23:35, Gr
band: Joh 18:3; Act 10:1, Act 27:1
John Gill
27:27 Then the soldiers of the governor,.... Those that were about him, his attendants and guards,
took Jesus into the common hall; the "praetorium", or judgment hall, as it is sometimes called; the governor's palace, into which the Jews would not enter, lest they should defile themselves: Pilate therefore came out to them, and went into the pavement called Gabbatha, and sat upon a judgment seat there; see Jn 18:28, where he passed sentence on Christ; which being done, the soldiers took him into the hall of judgment; which being both magnificent and large, was fit for the scene they intended to act there. Munster's Hebrew Gospel reads it, they took him "in the house of judgment"; and the Ethiopic version renders it, "out of the court of judicature"; both wrong.
And gathered unto him whole band of soldiers; the same that Judas had with him to take him, consisting of five hundred, and some say more: these their fellow soldiers, to whom Jesus was committed, got together to him, or "against him", as the Syriac and Persic versions render it, make themselves sport and diversion with him. Think in what hands and company our dear Lord now was: now was he encompassed with dogs, and enclosed with the assembly of the wicked indeed; see Ps 22:16. The Persic version renders it, "multitudes of knaves being gathered together to him".
John Wesley
27:27 The whole troop - or cohort. This was a body of foot commanded by the governor, which was appointed to prevent disorders and tumults, especially on solemn occasions. Mk 15:16; Jn 19:2.
27:2827:28: Մերկացի՛ն զնա, եւ արկին զնովաւ քղամի՛դ կարմիր[537]։ [537] Ոմանք. Մերկացուցին. կամ՝ մերկեցին... եւ արկին զնոքօք։
28 Մերկացրին նրան եւ նրա վրայ կարմիր վերնազգեստ գցեցին
28 Զանիկա մերկացնելով կարմիր վերարկու մը հագցուցին անոր,
մերկացին զնա, եւ արկին զնովաւ քղամիդ կարմիր:

27:28: Մերկացի՛ն զնա, եւ արկին զնովաւ քղամի՛դ կարմիր[537]։
[537] Ոմանք. Մերկացուցին. կամ՝ մերկեցին... եւ արկին զնոքօք։
28 Մերկացրին նրան եւ նրա վրայ կարմիր վերնազգեստ գցեցին
28 Զանիկա մերկացնելով կարմիր վերարկու մը հագցուցին անոր,
zohrab-1805▾ eastern-1994▾ western am▾
27:2828 и, раздев Его, надели на Него багряницу;
27:28  καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῶ,
27:28. καὶ (And) ἐκδύσαντες ( having-vested-out ) αὐτὸν (to-it,"χλαμύδα (to-a-raiment) κοκκίνην (to-kerneled-belonged-to) περιέθηκαν (they-placed-about) αὐτῷ, (unto-it)
27:28. et exuentes eum clamydem coccineam circumdederunt eiAnd stripping him, they put a scarlet cloak about him.
28. And they stripped him, and put on him a scarlet robe.
27:28. And stripping him, they put a scarlet cloak around him.
27:28. And they stripped him, and put on him a scarlet robe.
And they stripped him, and put on him a scarlet robe:

28 и, раздев Его, надели на Него багряницу;
27:28  καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῶ,
27:28. et exuentes eum clamydem coccineam circumdederunt ei
And stripping him, they put a scarlet cloak about him.
27:28. And stripping him, they put a scarlet cloak around him.
27:28. And they stripped him, and put on him a scarlet robe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Мк XV:17). Марк не говорит, что Христос был предварительно раздет для поругания. У Матфея воины раздевают (ekdusanteV) Иисуса Христа. Таким образом, по Матфею, на Христа, после бичевания, надеты были Его собственные одежды, и теперь воины снова сняли их, чтобы надеть на Него «хламиду червленую» (clamuda kokkinhn). Но определенно нельзя сказать, сколько раз одевали и раздевали Христа пред распятием, дважды или трижды. Марк называет эту «хламиду червленую» «порфирой», т. е. красной одеждой. Она имела вид плаща, застегивавшегося пряжкой на правом плече и покрывавшего левую сторону тела до колен. Этот плащ надевали на себя римские и македонские цари и другие лица, — его часто можно видеть на бюстах и статуях императоров и полководцев. Надевая на Христа эту «хламиду», воины хотели осмеять Его царское достоинство, которое в их глазах было совершенно мнимым.
Adam Clarke: Commentary on the Bible - 1831
27:28: Stripped him - Took off his mantle, or upper garment.
A scarlet robe - Or, according to Mark and John, a purple robe, such as emperors and kings wore.
Albert Barnes: Notes on the Bible - 1834
27:28
And they stripped him - That is, they either took off all his upper garments or removed all his clothing, probably the former.
A scarlet robe - Mark says they clothed him in "purple." The "scarlet" color was obtained from a species of fruit; "purple" from shell-fish.
See the notes at Isa 1:18. The ancients gave the name "purple" to any color that had a mixture of "red" in it, and consequently these different colors might be sometimes called by the same name. The "robe" used here was the same kind worn by Roman generals and other distinguished officers of the Roman army, and also by the Roman governors. It was made so as to be placed on the shoulders, and was bound around the body so as to leave the right arm at liberty. As we cannot suppose that Pilate would array him in a new and splendid robe, we must suppose that this was one which had been worn and cast off as useless, and was now used to array the Son of God as an object of ridicule and scorn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:28: stripped: Mar 15:17; Luk 23:11; Joh 19:2-5
a scarlet robe: Mark calls it a purple robe; but by πορφυρα [Strong's G4209] is denoted whatever is of a dazzling red; and the words κοκκινον [Strong's G2847], scarlet, and πορφυρα [Strong's G4209], purple, are not infrequently interchanged.
Geneva 1599
27:28 (5) And they stripped him, and (k) put on him a (l) scarlet robe.
(5) Christ endures that reproach which was due to our sins; meanwhile, in spite of this, by the secret providence of God he is entitled king by those who did him that reproach.
(k) They threw a cloak about him and wrapped it around him, for it did not have any sleeves.
(l) John and Mark also mention a purple robe, which is also a very pleasant red. But these profane and impudently disrespectful soldiers clad Jesus in this array to make an additional mockery of him, this one who was indeed a true King.
John Gill
27:28 And they stripped him,.... Of his clothes; at least of his upper garment: for one man to spit upon another, as these soldiers afterwards did on Christ, or to strip him of his garment, according to the Jewish canons, were punishable with a fine of four hundred pence (z), which amounted to twelve pounds and ten shillings of our money; but the soldiers were in no danger of being prosecuted, for stripping Christ. This is one part of the low estate Christ submitted to: his clothes on his back seem to be all he had in this world, and of these he is stripped:
and put on him a scarlet robe, or "a red coat", as the Persic version renders it; very likely an old coat of one of their officers. The Evangelists Mark and John say it was "purple", Mk 15:17, and so the Arabic version renders it here: whether there were two garments put upon him, the one a purple vest, and the other a scarlet robe over it; or whether scarlet was used instead of purple, is not certain; which was a colour wore by kings, and a sign of imperial dignity (a); and therefore put upon Christ by way of mockery, upbraiding him with the character he bore, as king of the Jews. This was an emblem of his being clothed, as it were with our sins, which are as scarlet, and of his bloody sufferings in the human nature.
(z) Misn. Bava Kama, c. 8. sect. 6. (a) Alexander ab Alex. Genial. Dier. l. 1. c. 28.
John Wesley
27:28 They put on him a scarlet robe - Such as kings and generals wore; probably an old tattered one.
27:2927:29: Եւ բոլորեալ պսա՛կ ՚ի փշոց՝ եդին ՚ի գլուխ նորա, եւ եղէգն յաջու ձեռին նորա. ՚ի ծունր իջեալ առաջի նորա՝ կատակէին եւ ասէին. Ո՛ղջ եր՝ թագաւոր Հրէից[538]։ [538] Ոմանք. Յաջոյ ձեռին նորա... ո՛ղջ լեր թա՛՛։
29 Եւ փշերից պսակ պատրաստելով՝ դրեցին նրա գլխին եւ մի եղէգ՝ նրա աջ ձեռքին. նրա առաջ ծնկի գալով՝ ծաղրում էին ու ասում. «Ողջո՜յն, հրեաների՛ թագաւոր»
29 Ու փուշերէ պսակ մը հիւսելով՝ անոր գլուխը դրին ու եղէգ մը անոր աջ ձեռքը եւ անոր առջեւ ծունկի վրայ գալով կը ծաղրէին զանիկա ու կ’ըսէին. «Ողջո՜յն քեզ, Հրէից թագաւոր»։
Եւ բոլորեալ պսակ ի փշոց` եդին ի գլուխ նորա, եւ եղէգն` յաջոյ ձեռին նորա. ի ծունր իջեալ առաջի նորա` կատակէին եւ ասէին. Ողջ եր, թագաւոր Հրէից:

27:29: Եւ բոլորեալ պսա՛կ ՚ի փշոց՝ եդին ՚ի գլուխ նորա, եւ եղէգն յաջու ձեռին նորա. ՚ի ծունր իջեալ առաջի նորա՝ կատակէին եւ ասէին. Ո՛ղջ եր՝ թագաւոր Հրէից[538]։
[538] Ոմանք. Յաջոյ ձեռին նորա... ո՛ղջ լեր թա՛՛։
29 Եւ փշերից պսակ պատրաստելով՝ դրեցին նրա գլխին եւ մի եղէգ՝ նրա աջ ձեռքին. նրա առաջ ծնկի գալով՝ ծաղրում էին ու ասում. «Ողջո՜յն, հրեաների՛ թագաւոր»
29 Ու փուշերէ պսակ մը հիւսելով՝ անոր գլուխը դրին ու եղէգ մը անոր աջ ձեռքը եւ անոր առջեւ ծունկի վրայ գալով կը ծաղրէին զանիկա ու կ’ըսէին. «Ողջո՜յն քեզ, Հրէից թագաւոր»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2929 и, сплетши венец из терна, возложили Ему на голову и дали Ему в правую руку трость; и, становясь пред Ним на колени, насмехались над Ним, говоря: радуйся, Царь Иудейский!
27:29  καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῶ λέγοντες, χαῖρε, βασιλεῦ τῶν ἰουδαίων,
27:29. καὶ (And) πλέξαντες ( having-braided ) στέφανον (to-a-wreath) ἐξ (out) ἀκανθῶν (of-thorns) ἐπέθηκαν (they-placed) ἐπὶ (upon) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτοῦ (of-it) καὶ (and) κάλαμον (to-a-reed) ἐν (in) τῇ (unto-the-one) δεξιᾷ (unto-right-belonged) αὐτοῦ, (of-it,"καὶ (and) γονυπετήσαντες ( having-knee-fallen-unto ) ἔμπροσθεν (in-toward-from) αὐτοῦ (of-it) ἐνέπαιξαν (they-childed-in-to) αὐτῷ (unto-it) λέγοντες ( forthing ,"Χαῖρε, (Thou-should-joy,"βασιλεῦ (Ruler-of) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"
27:29. et plectentes coronam de spinis posuerunt super caput eius et harundinem in dextera eius et genu flexo ante eum inludebant dicentes have rex IudaeorumAnd platting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, King of the Jews.
29. And they plaited a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, Hail, King of the Jews!
27:29. And plaiting a crown of thorns, they placed it on his head, with a reed in his right hand. And genuflecting before him, they mocked him, saying, “Hail, King of the Jews.”
27:29. And when they had platted a crown of thorns, they put [it] upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
And when they had platted a crown of thorns, they put [it] upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews:

29 и, сплетши венец из терна, возложили Ему на голову и дали Ему в правую руку трость; и, становясь пред Ним на колени, насмехались над Ним, говоря: радуйся, Царь Иудейский!
27:29  καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῶ λέγοντες, χαῖρε, βασιλεῦ τῶν ἰουδαίων,
27:29. et plectentes coronam de spinis posuerunt super caput eius et harundinem in dextera eius et genu flexo ante eum inludebant dicentes have rex Iudaeorum
And platting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, King of the Jews.
27:29. And plaiting a crown of thorns, they placed it on his head, with a reed in his right hand. And genuflecting before him, they mocked him, saying, “Hail, King of the Jews.”
27:29. And when they had platted a crown of thorns, they put [it] upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Мк XV:17, 18; Ин XIX:2, 3). У трех евангелистов «венец из терна» называется почти одинаково: stefanon ex akanqon (Мф и Иоанн) и akanqinon stefanon (Марк). Какое растение употреблено было для сплетения венца, трудно сказать. Akanqa — значит терновник, которого много в Палестине, (см. прим. к VII:16; XIII:7). Предполагают, что это было обыкновенное колючее растение, которое арабы называют нава или пивка, со многими маленькими колючими иглами; оно очень гибко. Некоторые говорят, что это был rhamus paliurus или так наз. spina christi. Около Иерусалима и теперь много колючего терновника. Возложив терновый венец на голову Христа, воины затем дали Ему в правую руку трость (kalamon), тростниковую палку, и вообще какую бы то ни было палку, которая должна была означать царский скипетр. Таким образом, пред ними был насмешливый Царь, который потому и казался царем, что в нем было, собственно, отрицание всякого царского достоинства. Воины подходили ко Христу с притворными и насмешливыми изъявлениями почтения и преданности, приветствовали Его обычным приветствием caire (здравствуй), Царь иудейский, причем становились пред Ним на колени.
Adam Clarke: Commentary on the Bible - 1831
27:29: A crown of thorns - Στεφανον εξ ακανθων. It does not appear that this crown was intended to be an instrument of punishment or torture to his head, but rather to render him ridiculous; for which cause also they put a reed in his hand, by way of scepter, and bowed their knees, pretending to do him homage. The crown was not probably of thorns, in our sense of the word: there are eminently learned men who think that the crown was formed of the herb acanthus; and Bishop Pearce and Michaelis are of this opinion. Mark, Mar 15:17, and John, Joh 19:5, term it, Ϛεφανον ακανθινον, which may very well be translated an acanthine crown or wreath, formed out of the branches of the herb acanthus, or bear's foot. This, however, is a prickly plant, though nothing like thorns, in the common meaning of that word. Many Christians have gone astray in magnifying the sufferings of Christ from this circumstance; and painters, the worst of all commentators, frequently represent Christ with a crown of long thorns, which one standing by is striking into his head with a stick. These representations engender ideas both false and absurd.
There is a passage produced from Philo by Dr. Lardner, which casts much light on these indignities offered to our blessed Lord.
"Caligula, the successor of Tiberius, gave Agrippa the tetrarchy of his uncle Philip, with the right of wearing a diadem or crown. When he came to Alexandria, on his way to his tetrarchate, the inhabitants of that place, filled with envy at the thoughts of a Jew having the title of king, showed their indignation in the following way. They brought one Carabus (a sort of an idiot) into the theater; and, having placed him on a lofty seat, that he might be seen by all, they put a diadem upon his head, made of the herb byblos, (the ancient papyrus, or paper flag); his body they covered with a mat or carpet, instead of a royal cloak. One seeing a piece of reed, παπυρου (the stem, probably, of the aforesaid herb) lying on the ground, picked it up, and put it in his hand in place of a scepter. Having thus given him a mock royal dress, several young fellows, with poles on their shoulders, came and stood on each side of him as his guards. Then there came people, some to pay their homage to him, some to ask justice, and some to consult him on affairs of state and the crowd that stood round about made a confused noise, crying, Mario, that being, as they say, the Syriac word for Lord; thereby showing that they intended to ridicule Agrippa, who was a Syrian." See Philo, Flace. p. 970, and Dr. Lardner, Works, vol. i. p. 159.
There is the most remarkable coincidence between this account and that given by the evangelists; and the conjecture concerning the acanthus will probably find no inconsiderable support from the byblos and papyrus of Philo. This plant, Pliny says, grows to ten cubits long in the stem and the flowers were used ad deos coronandos, for Crowning The Gods. See Hist. Nat. lib. xiii. c. 11.
The reflections of pious Quesnel on these insults offered to our blessed Lord merit serious attention. "Let the crown of thorns make those Christians blush who throw away so much time, pains, and money, in beautifying and adorning a sinful head. Let the world do what it will to render the royalty and mysteries of Christ contemptible, it is my glory to serve a King thus debased; my salvation, to adore that which the world despises; and my redemption, to go unto God through the merits of him who was crowned with thorns."
Albert Barnes: Notes on the Bible - 1834
27:29
Had platted - The word "platted" here means "woven together." They made a "wreath" of a thorn-bush.
A crown - Or perhaps, rather, a wreath.
A crown was worn by kings, commonly made of gold and precious stones. To ridicule the pretensions of Jesus that he was a king, they probably plucked up a thornbush growing near, made it into something resembling in shape a royal crown, so as to correspond with the old purple robe, and to complete the mockery.
Of thorns - What was the precise species of shrub denoted here is not certainly known. It was, however, doubtless, one of that species that has sharp points of very hard wood. They could therefore be easily pressed into the slain and cause considerable pain. Probably they seized upon the first thing in their way that could be made into a crown, and this happened to be a "thorn," thus increasing the sufferings of the Redeemer. Palestine abounds with thorny shrubs and plants. "The traveler finds them in his path, go where he may. Many of them are small, but some grow as high as a man's head. The Rabbinical writers say that there are no less than 22 words in the Hebrew Bible denoting thorny and prickly plants." Professor's Hackett's Illustrations of Scripture, p. 135. Compare Pro 24:30-31; Pro 15:19; Jer 4:3.
And a reed in his right hand - A reed is a straight, slender herb, growing in marshy places, and abundant on the banks of the Jordan. It was often used for the purpose of making staves for walking, and it is not improbable that this was such a staff in the possession of some person present. The word is several times thus used. See Kg2 18:21; Isa 36:6; Eze 29:6. Kings commonly carried a "sceptre," made of ivory or gold, as a sign of their office or rank, Est 4:11; Est 8:4. This "reed" or "staff" they put in his hand, in imitation of a "sceptre," to deride, also, his pretensions of being a king.
And they bowed the knee - This was done for mockery. It was an act of pretended homage. It was to ridicule his saying that he was a king. The common mode of showing respect or homage for kings was by kneeling or prostration. It shows amazing forbearance on the part of Jesus that he thus consented to be ridiculed and set at naught. No mere human being would have borne it. None but he who loved us unto death, and who saw the grand results that would come from this scene of sufferings, could have endured such mockery.
Hail, King of the Jews! - The term "hail" was a common mode of salutation to a king, or even to a friend. It implies, commonly, the highest respect for office as well as the person, and is an invocation of blessings. Here it was used to carry on what they thought to be the farce of his being a king; to ridicule in every possible way the pretensions of a poor, unattended, unarmed man of Nazareth, as if he was a weak impostor or was deranged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:29: platted: Mat 20:19; Psa 35:15, Psa 35:16, Psa 69:7, Psa 69:19, Psa 69:20; Isa 49:7, Isa 53:3; Jer 20:7; Heb 12:2, Heb 12:3
Hail: Mat 27:37, Mat 26:49; Mar 15:18; Luk 23:36, Luk 23:37; Joh 19:3
John Gill
27:29 And when they had platted a crown of thorns,.... What sort of thorn this crown was made of, whether of the bramble, or of the white thorn, is not very material (b): the word used in the Syriac version, is rendered by interpreters, "white thorns", and which were common in Judea: these, be they what they will, they made into the form of a crown, and
they put it upon his head; both to reproach him as a king, and to torture him as a man: however, it had its significance, and was an emblem of men, comparable to thorns; either of wicked men, and of his being encompassed with them at this time; or of good men, chosen out from among them, redeemed by him, and accounted as a royal diadem with him (c): or it might represent the sins of his people, which, like thorns, pierced him, and like a crown of them surrounded him every side; or else the many troubles he was exercised with, and through which he did, as his members do, enter the kingdom: and especially, his being made a curse for us, thorns and briers being the curse which was inflicted on the earth, for the sin of man: in this Christ was the antitype of the ram, caught by his horns among the thickets, which "Abraham" sacrificed in the room of his son. This may teach us many useful lessons: we may see what a curse sin brought upon man, and upon the earth for man's sake; and even upon the Messiah, in the stead of men: we may observe the difference between us and Christ: we are a crown of glory, and a royal diadem in his hand; we are crowned with loving kindness and tender mercies, and have a crown of righteousness, life, and glory, laid up for us, and he was crowned with thorns; as also the difference between Christ in his state of humiliation wearing such a crown, and his state of exaltation, in which he is crowned with glory and honour. The Jews acknowledge this circumstance of the sufferings of Jesus, though they ascribe it to the elders of Jerusalem; who, they say (d),
"took thorns and made a crown of them, and put it upon his head.''
Which are the very words of the evangelist:
and a reed in his right hand, or "cane"; and Munster's Hebrew Gospel uses the word, "a cane", such as men walk with; and this may be confirmed from the barbarous use they afterwards made of it, by smiting him on the head with it: a "reed" indeed may fitly express the weakness of his kingdom in the eye of the world: but any cane or common staff, or stick, put into his hands in the room of a sceptre, would also signify the meanness of his kingdom, which was not of this world, and came not with observation: they meant to reproach him with it, but they will find one time or another, that he, has another sceptre, even a sceptre of righteousness, a staff of strength, a rod of iron, with which he will rule and break in pieces, all the wicked of the earth. However, we may learn from hence, Christ does not disdain to hold a reed in his hand: nor will he break the bruised reed, or discourage, or crush the weakest believer.
And they bowed the knee before him, and mocked him, saying, Hail, king of the Jews: being thus clad in a scarlet, or purple robe, or both; and having a crown of thorns on his head, and a reed instead of a sceptre in his hand, they carry on the mockery still further, and bend the knee to him, as to a prince just come to his throne, and salute as such; and in a mock way, wish him long life and prosperity: thus deriding him in his kingly office, as all such do, who call him Lord, Lord, but disregard his commands.
(b) Vid. Bartholin. de Spinea Corona, sect. 1. 2. (c) Vid. Paschal. de Coronis, l. 10. c. 12. p. 701, 702. (d) Toldos Jesu, p. 17.
27:3027:30: Եւ թքեալ ՚ի նա՝ առնուին զեղէգնն եւ ծեծէին զգլուխ նորա։
30 Եւ թքելով նրա վրայ՝ եղէգն առնում էին ու խփում նրա գլխին
30 Եւ թքնելով անոր վրայ՝ եղէգը կ’առնէին ու անոր գլխուն կը զարնէին։
Եւ թքեալ ի նա` առնուին զեղէգնն եւ ծեծէին զգլուխ նորա:

27:30: Եւ թքեալ ՚ի նա՝ առնուին զեղէգնն եւ ծեծէին զգլուխ նորա։
30 Եւ թքելով նրա վրայ՝ եղէգն առնում էին ու խփում նրա գլխին
30 Եւ թքնելով անոր վրայ՝ եղէգը կ’առնէին ու անոր գլխուն կը զարնէին։
zohrab-1805▾ eastern-1994▾ western am▾
27:3030 и плевали на Него и, взяв трость, били Его по голове.
27:30  καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.
27:30. καὶ (and) ἐμπτύσαντες ( having-spewed-in ) εἰς (into) αὐτὸν (to-it) ἔλαβον (they-had-taken) τὸν (to-the-one) κάλαμον (to-a-reed) καὶ (and) ἔτυπτον (they-were-battering) εἰς (into) τὴν (to-the-one) κεφαλὴν (to-a-head) αὐτοῦ. (of-it)
27:30. et expuentes in eum acceperunt harundinem et percutiebant caput eiusAnd spitting upon him, they took the reed and struck his head.
30. And they spat upon him, and took the reed and smote him on the head.
27:30. And spitting on him, they took the reed and struck his head.
27:30. And they spit upon him, and took the reed, and smote him on the head.
And they spit upon him, and took the reed, and smote him on the head:

30 и плевали на Него и, взяв трость, били Его по голове.
27:30  καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.
27:30. et expuentes in eum acceperunt harundinem et percutiebant caput eius
And spitting upon him, they took the reed and struck his head.
27:30. And spitting on him, they took the reed and struck his head.
27:30. And they spit upon him, and took the reed, and smote him on the head.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Мк XV:19; Ин XIX:3). Иоанн говорит только, что воины били Христа по щекам, умалчивая об остальных оскорблениях. Марк, употребляя прошедшие несовершенные времена глаголов (etupton и eneptoun — били и плевали), указывает, что одно и то же поругание повторялось несколько раз. У Матфея несколько иначе: заплевав Его, взяли палку и били (подразумевается несколько раз) Его по голове.
Adam Clarke: Commentary on the Bible - 1831
27:30: And they spit upon him - "Let us pay our adoration," says the same pious writer, "and humble ourselves in silence at the sight of a spectacle which faith alone renders credible, and which our senses would hardly endure. Jesus Christ, in this condition, preaches to the kings of the earth this truth - that their scepters are but reeds, with which themselves shall be smitten, bruised, and crushed at his tribunal, if they do not use them here to the advancement of his kingdom."
Albert Barnes: Notes on the Bible - 1834
27:30
And they spit upon him - This was a token of the deepest contempt and insult.
See the notes at Mat 26:67.
And took the reed - The cane, probably so large as to inflict a heavy blow.
And smote him on the head - Not merely to injure him by the force of the blow, but to press the "thorns" into his head, and thus to add cruelty to insult.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:30: Mat 26:67; Job 30:8-10; Isa 49:7, Isa 50:6, Isa 52:14, Isa 53:3, Isa 53:7; Mic 5:1; Mar 15:19; Luk 18:32, Luk 18:33
John Gill
27:30 And they spit upon him,.... The Syriac and Persic versions add, "upon his face", which he did not hide from spitting; see Is 1:6, and so what with sweat, by being hurried from place to place, and with blood trickling down from his temples, scratched with thorns, and with the spittle of these filthy soldiers, his visage was more marred than any man's, and his form than the sons of men, Is 52:14.
And took the reed, or "cane", which was put into his right hand,
and smote him on the head; whereby they drove the sharp points of the thorns into it, which must give him inexpressible pain and torture.
27:3127:31: Եւ յորժամ ձաղեցին զնա, մերկացուցին ՚ի նմանէ զքղամիդն կարմիր՝ եւ ագուցին նմա զի՛ւր հանդերձն, եւ տարան զնա ՚ի խա՛չ հանել[539]։ [539] ՚Ի բազումս պակասի. Զքղամիդն կարմիր՝ եւ։
31 Եւ երբ նրան ծաղրուծանակի ենթարկեցին, նրա վրայից հանեցին քղամիդը ու նրան հագցրին իր զգեստը. եւ տարան նրան խաչը հանելու:
31 Շարունակեցին ծաղրել զանիկա, վերարկուն վրայէն հանեցին ու իր հանդերձները հագցուցին անոր եւ տարին զանիկա խաչը հանելու։
Եւ յորժամ ձաղեցին զնա, մերկացուցին ի նմանէ զքղամիդն եւ ագուցին նմա զիւր հանդերձն, եւ տարան զնա ի խաչ հանել:

27:31: Եւ յորժամ ձաղեցին զնա, մերկացուցին ՚ի նմանէ զքղամիդն կարմիր՝ եւ ագուցին նմա զի՛ւր հանդերձն, եւ տարան զնա ՚ի խա՛չ հանել[539]։
[539] ՚Ի բազումս պակասի. Զքղամիդն կարմիր՝ եւ։
31 Եւ երբ նրան ծաղրուծանակի ենթարկեցին, նրա վրայից հանեցին քղամիդը ու նրան հագցրին իր զգեստը. եւ տարան նրան խաչը հանելու:
31 Շարունակեցին ծաղրել զանիկա, վերարկուն վրայէն հանեցին ու իր հանդերձները հագցուցին անոր եւ տարին զանիկա խաչը հանելու։
zohrab-1805▾ eastern-1994▾ western am▾
27:3131 И когда насмеялись над Ним, сняли с Него багряницу, и одели Его в одежды Его, и повели Его на распятие.
27:31  καὶ ὅτε ἐνέπαιξαν αὐτῶ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι.
27:31. καὶ (And) ὅτε (which-also) ἐνέπαιξαν (they-childed-in-to) αὐτῷ, (unto-it,"ἐξέδυσαν (they-vested-out) αὐτὸν (to-it) τὴν (to-the-one) χλαμύδα (to-a-raiment) καὶ (and) ἐνέδυσαν (they-vested-in) αὐτὸν (to-it) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτοῦ, (of-it,"καὶ (and) ἀπήγαγον (they-had-led-off) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) σταυρῶσαι. (to-have-en-staked)
27:31. et postquam inluserunt ei exuerunt eum clamydem et induerunt eum vestimentis eius et duxerunt eum ut crucifigerentAnd after they had mocked him, they took off the cloak from him and put on him his own garments and led him away to crucify him.
31. And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.
27:31. And after they had mocked him, they stripped him of the cloak, and clothed him with his own garments, and they led him away to crucify him.
27:31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify [him].
And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify:

31 И когда насмеялись над Ним, сняли с Него багряницу, и одели Его в одежды Его, и повели Его на распятие.
27:31  καὶ ὅτε ἐνέπαιξαν αὐτῶ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι.
27:31. et postquam inluserunt ei exuerunt eum clamydem et induerunt eum vestimentis eius et duxerunt eum ut crucifigerent
And after they had mocked him, they took off the cloak from him and put on him his own garments and led him away to crucify him.
27:31. And after they had mocked him, they stripped him of the cloak, and clothed him with his own garments, and they led him away to crucify him.
27:31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 (Мк XV:20; Лк XXIII:26; Ин XIX:17). Иоанн вставляет здесь довольно длинный рассказ, которого нет у синоптиков, о том, как Пилат вывел измученного Христа к иудеям, и о новом допросе Пилата (Ин XIX:4-16). По-видимому, уже после этого воины сняли с Него хламиду или багряницу и надели на Него опять Его собственные одежды, а затем повели Его на распятие.
Albert Barnes: Notes on the Bible - 1834
27:31: As they came out - That is, either out of the governor's palace where he had been treated with such cruelty and contempt, or out of the gates of the city, to crucify him.
A man of Cyrene - Cyrene was a city of Libya, in Africa, lying west of Egypt. There were many Jews there, and they were in the habit, like others, of going frequently to Jerusalem.
Him they compelled go bear his cross - John says Joh 19:17 that Jesus went forth "bearing his cross." Luke says Luk 23:26 that they laid the cross on Simon, that he might bear it after Jesus. There is no contradiction in these accounts. It was a part of the usual punishment of those who were crucified that they should bear their own cross to the place of execution. Accordingly, it was laid at first on Jesus, and he went forth, as John says, bearing it. Weak, however, and exhausted by suffering and watchfulness, he probably sunk under the heavy burden, and they laid hold of Simon that he might bear "one end" of the cross, as Luke says, "after Jesus." The cross was composed of two pieces of wood, one of which was placed upright in the earth, and the other crossed it after the form of the figure of a cross. The upright part was commonly so high that the feet of the person crucified were 2 or 3 feet from the ground.
On the middle of that upright part there was usually a projection or seat on which the person crucified sat, or, as it were, "rode." This was necessary, as the hands were not alone strong enough to bear the weight of the body; as the body was left exposed often many days, and not unfrequently suffered to remain till the flesh had been devoured by vultures or putrefied in the sun. The feet were fastened to this upright piece either by nailing them with large spikes driven through the tender part, or by being lashed by cords. To the cross-piece at the top, the hands, being extended, were also fastened, either by spikes or by cords, or perhaps, in some cases, by both. The hands and feet of our Saviour were both fastened by spikes. Crosses were also sometimes made in the form of the letter X, the limbs of the person crucified being extended to the four parts, and he suffered to die a lingering death in this cruel manner. The cross used in the Crucifixion of Christ appears to have been the former. The mention of the cross often occurs in the New Testament. It was the instrument on which the Saviour made atonement for the sins of the world. The whole of the Christian's hope of heaven, and all his peace and consolation in trial and in death, depend on the sacrifice there made for sin, and on just views and feelings in regard to the fact and the design of the Redeemer's death. See the notes at Joh 21:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:31: and led: Mat 20:19, Mat 21:39; Num 15:35; Kg1 21:10, Kg1 21:13; Isa 53:7; Joh 19:16, Joh 19:27; Act 7:58; Heb 13:12
John Gill
27:31 And after that they had mocked him,.... Gone through the whole farce, and glutted themselves with derision of him, and with sport and diversion with him,
they took the robe off from him; it belonging to one of their company,
and put his own raiment on him; partly that he might be known to be the selfsame person that was condemned and committed to them, which they now brought forth to crucify; and partly, that the four soldiers that were appointed to be the executioners, might have the perquisite of his clothes, which belonged unto them:
and led him away to crucify him; for a condemned person was always executed the same day: their canon is (e),
"after that his judgment, or sentence is finished, they do not tarry with him, but slay him, "that very day".
And their custom was this,
"he whose sentence for death is finished, they bring him out from the house of judgment; and one stands at the door of it, and linen clothes in his hand, and a horse at some distance from him; and a crier goes out before him, "saying", such an one is going to be executed with such a death, because he has committed such a sin, in such a place, at such a time, such and such being witnesses; whoever knows him to be innocent, let him come, and speak in his favour: if one says, I have something to say in his favour: this waves with the linen clothes, and the other rides upon the horse, and runs and brings back him that is judged, to the sanhedrim; and if he is found innocent, they dismiss him: but if not, he returns, and goes to execution (f).
The Jews pretend (g), that a crier went out before Jesus of Nazareth, forty days before his execution, and made such a proclamation, but found none that had any thing to say in his favour, and therefore hanged him on the evening of the passover. But this is false; Christ had no such length of time, or his friends any liberty granted them to speak for him. They led him out of the common hall, through Jerusalem, and through one of the gates of it, without the city, in order to crucify him, to which he was condemned, when that prophecy was fulfilled in Is 53:7. "He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth": as he made no opposition or struggle, but quietly went along with them, where they led him; so he took every thing patiently from them, uttered not one complaint, or any murmuring and repining word, or any thing by way of reviling; but became meekly subject to them, and submitted himself to him that judgeth righteously,
(e) Maimon. Hilch. Sanhedrin, c. 12. sect. 4. Misn. Sanhed. c. 6. sect. 1. (f) Maimon. Hilch. Sanhedrin, c. 13. sect. 1. (g) T. Bab. Sanhedrin, fol. 43. 1.
27:3227:32: Եւ ելեալ արտաքս՝ գտին այր մի Կիւրենացի՝ անուն Սի՛մովն, զնա կալան պահակ՝ զի բարձցէ՛ զխաչն նորա։
32 Եւ դուրս ելնելով՝ գտան կիւրենացի մի մարդ՝ Սիմոն անունով, ու նրան ստիպեցին, որ նա խաչը կրի
32 Դուրս ելլելով, Կիւրենացի մարդ մը գտան Սիմոն անունով, զանիկա պահակ բռնեցին որպէս զի անոր խաչը վերցնէ։
Եւ ելեալ արտաքս` գտին այր մի Կիւրենացի անուն Սիմովն, զնա կալան պահակ զի բարձցէ զխաչն նորա:

27:32: Եւ ելեալ արտաքս՝ գտին այր մի Կիւրենացի՝ անուն Սի՛մովն, զնա կալան պահակ՝ զի բարձցէ՛ զխաչն նորա։
32 Եւ դուրս ելնելով՝ գտան կիւրենացի մի մարդ՝ Սիմոն անունով, ու նրան ստիպեցին, որ նա խաչը կրի
32 Դուրս ելլելով, Կիւրենացի մարդ մը գտան Սիմոն անունով, զանիկա պահակ բռնեցին որպէս զի անոր խաչը վերցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:3232 Выходя, они встретили одного Киринеянина, по имени Симона; сего заставили нести крест Его.
27:32  ἐξερχόμενοι δὲ εὖρον ἄνθρωπον κυρηναῖον ὀνόματι σίμωνα· τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
27:32. Ἐξερχόμενοι ( Coming-out ) δὲ (moreover) εὗρον (they-had-found) ἄνθρωπον (to-a-mankind) Κυρηναῖον (to-Kurene-belonged) ὀνόματι (unto-a-name) Σίμωνα: (to-a-Simon) τοῦτον (to-the-one-this) ἠγγάρευσαν (they-compelled-of) ἵνα (so) ἄρῃ (it-might-have-lifted) τὸν (to-the-one) σταυρὸν (to-a-stake) αὐτοῦ. (of-it)
27:32. exeuntes autem invenerunt hominem cyreneum nomine Simonem hunc angariaverunt ut tolleret crucem eiusAnd going out, they found a man of Cyrene, named Simon: him they forced to take up his cross.
32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to go , that he might bear his cross.
27:32. But as they were going out, they came upon a man of Cyrene, named Simon, whom they compelled to take up his cross.
27:32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross:

32 Выходя, они встретили одного Киринеянина, по имени Симона; сего заставили нести крест Его.
27:32  ἐξερχόμενοι δὲ εὖρον ἄνθρωπον κυρηναῖον ὀνόματι σίμωνα· τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
27:32. exeuntes autem invenerunt hominem cyreneum nomine Simonem hunc angariaverunt ut tolleret crucem eius
And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross.
27:32. But as they were going out, they came upon a man of Cyrene, named Simon, whom they compelled to take up his cross.
27:32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 (Мк XV:21; Лк XXIII:26). Кирена или Киренаика находилась в Египте. Там было много иудеев, и о них встречается довольно известий в Новом Завете. Они были на празднике пятидесятницы в Иерусалиме (Деян II:10), имели там свою синагогу (Деян VI:9; см. еще Деян XI:20; XIII:1). Если судить по имени: Симон, то упоминаемый здесь киринеянин был еврей. Но сыновья его (Александр и Руф-Марк) назывались один греческим, а другой латинским именем. Предполагали, что Симон происходил из рабов и был одним из последователей Христа и христианином. Личность его представляется загадочной. Говоря о возложении на него креста, Бенгель замечает, что nec judaeus, nec romanus ullus erat qui vellet tollere crucis onus (ни иудей, ни римлянин не захотели бы нести тяжести креста). Если Симон был последователем Христа, то дело объясняется просто. Симон шел «с поля» (Марк и Лука). Это считается решительным доказательством, что в это время, как выражаются Хвольсон и другие, был «будень», потому что в праздники не дозволялось работать. Но, как замечено выше, из выражений Марка и Луки во всяком случае нельзя сделать точного заключения, что Симон шел именно с полевой работы. Выражения эти могут просто означать, что он шел только по направлению с поля (ap agrou). Он, по всей вероятности, отнесся с участием к страждущему Христу, и, заметив это, воины захватили его и предложили ему (но едва ли принудили) помочь Христу нести Свой крест и этим ускорить самое шествие. Симон охотно согласился и понес крест вместе с Самим Спасителем. Этот крест был сделан самими воинами из бревен, может быть, грубо сколочен, так что его углом можно было положить на плечо; а так как он был выше роста человека, который осужден был на распятие, то нижний конец его волочился по земле во время шествия. Об aggareuw см. прим. к V:41. У Луки (XIX:27-32) добавлена речь Христа во время шествия к Иерусалимским женщинам, которой не встречается у других евангелистов.
Adam Clarke: Commentary on the Bible - 1831
27:32: A man of Cyrene - him they compelled to bear his cross - In John, Joh 19:16, Joh 19:17, we are told Christ himself bore the cross, and this, it is likely, he did for a part of the way; but, being exhausted with the scourging and other cruel usage which he had received, he was found incapable of bearing it alone; therefore they obliged Simon, not, I think, to bear it entirely, but to assist Christ, by bearing a part of it. It was a constant practice among the Romans, to oblige criminal to bear their cross to the place of execution: insomuch that Plutarch makes use of it as an illustration of the misery of vice. "Every kind of wickedness produces its own particular torment, just as every malefactor, when he is brought forth to execution, carries his own cross." See Lardner's Credib. vol. i. p. 160.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:32: as: Lev 4:3, Lev 4:12, Lev 4:21; Num 15:35, Num 15:36; Kg1 21:10, Kg1 21:13; Act 7:58; Heb 13:11, Heb 13:12
they found: Mat 16:24; Mar 15:21; Luk 23:26
Cyrene: Act 2:10, Act 6:9, Act 11:20, Act 13:1
Geneva 1599
27:32 And as they came out, they found a man of Cyrene, Simon by name: him they (m) compelled to bear his cross.
(m) They compelled Simon to bear his burdensome cross, by which it appears that Jesus was so poorly handled before that he fainted along the way, and was not able to bear his cross the whole distance: for John writes that he did bear the cross, that is, at the beginning.
John Gill
27:32 And as they came out,.... Of the city; for no execution was made, neither in the court of judicature, nor in the city, but at some distance; as it was at stoning, so at crucifixion (h):
"when judgment was finished, they brought him out to be stoned; the place of stoning was without the sanhedrim, as it is said, Lev 24:14, "bring forth him that hath cursed without the camp".
Upon which the gloss and Gemara say (i), without the three camps; which were these, the court which was the camp of the Shekinah; or the divine presence; and the mountain of the house, the camp of the Levites; and the city, the camp of Israel; so that he that was executed, was had without the city. Maimonides (k) says,
"the place in which the sanhedrim executed, was without it, and at a distance from it, as it is said, Lev 24:14, and it appears to me, that it was about six miles distant; for so far it was between the sanhedrim of Moses our master, which was before the door of the tabernacle of the congregation, and the camp of Israel.
So Jesus went without the camp, and suffered without the gate, as the antitype of the red heifer; see Num 19:3, compared with Heb 13:11, and the notes there,
They found a man of Cyrene: a place in Libya, and one of the five cities called Pentapolis: which were these, Berenice, Arsinoe, Ptolemais, Apollonia, and Cyrene (l); Kir in Amos 1:5 is rendered by the Targum, "Cyrene", as it is also by the Vulgate Latin. There were many Jews dwelt here, as appears from Acts 2:10, as this man was a Jew, as his name shows; and besides, there was a synagogue of the Cyrenian Jews at Jerusalem, Acts 6:9, so that though he was a native of Cyrene, he might now dwell there, and some of these were converted to the faith of Christ; for of those that were scattered abroad at the death of Stephen, some were men of Cyrene, Acts 11:19. And it is very likely, that this man was a favourer of Christ, which might be one reason why they laid hold on him, and obliged him to bear the cross of Christ; since he was the father of Alexander and Rufus, who were men of note among the first Christians:
Simon by name; of which name was one of the apostles, and a common name among the Jews, and signifies hearkening and obedient: and none are fit to bear, or will bear the cross of Christ, but such who hearken to his voice, and are obedient to him, being made willing in the day of his power:
him they compelled to bear his cross; which they did, not out of good will to Christ, but fearing lest through his faintness and weakness, he should, die before he got to the place of execution, and they be disappointed of their end, the crucifixion of him; or because they were in haste to have him executed, and he was not able to go so fast as they desired; for when they, first came out, the cross was laid upon Christ, and he bore it, as John relates; but he being weak and ready to faint under it, and not able to go the pace they would have him, and meeting with this man, they press him to bear it after him: which he might be unwilling to do, partly because it was scandalous and ignominious; and partly, because if a favourer of Jesus, he did not choose to be any ways accessary to his death: but he was obliged to it; and it may be observed from hence, that taking up the cross and following Christ, is disagreeable to flesh and blood: though the spirit may be willing, the flesh recoils; none care for it, or choose to bear it, unless constrained to it,
(h) Misn. Sanhedrin, c. 6. sect. 1. (i) T. Bab. Sanhedrin, fol. 42. 2. (k) Hilch. Sanhedrin, c. 12. sect. 3. (l) Plin. Nat. Hist. l. 5. c. 5.
John Wesley
27:32 Him they compelled to bear his cross - He bore it himself, till he sunk under it, Jn 19:17.
27:3327:33: Եւ եկեալ ՚ի տեղին անուանեալ Գողգոթա, որ է տեղի՛ կառափելոյ[540]։ [540] Ոմանք. Անուանեալն Գողգոթայ։
33 Եւ հասնելով Գողգոթա կոչուած տեղը, որ նշանակում է կառափնատեղի
33 Եկան Գողգոթա ըսուած տեղը, որ է գանկի տեղ։
Եւ եկեալ ի տեղին անուանեալ Գողգոթա, որ է տեղի կառափելոյ:

27:33: Եւ եկեալ ՚ի տեղին անուանեալ Գողգոթա, որ է տեղի՛ կառափելոյ[540]։
[540] Ոմանք. Անուանեալն Գողգոթայ։
33 Եւ հասնելով Գողգոթա կոչուած տեղը, որ նշանակում է կառափնատեղի
33 Եկան Գողգոթա ըսուած տեղը, որ է գանկի տեղ։
zohrab-1805▾ eastern-1994▾ western am▾
27:3333 И, придя на место, называемое Голгофа, что значит: Лобное место,
27:33  καὶ ἐλθόντες εἰς τόπον λεγόμενον γολγοθᾶ, ὅ ἐστιν κρανίου τόπος λεγόμενος,
27:33. Καὶ (And) ἐλθόντες ( having-had-came ) εἰς (into) τόπον (to-an-occasion) λεγόμενον (to-being-forthed) Γολγοθά, (a-Golgatha,"ὅ (which) ἐστιν (it-be) Κρανίου (of-a-Culminatelet) Τόπος (an-Occasion) λεγόμενος, (being-forthed,"
27:33. et venerunt in locum qui dicitur Golgotha quod est Calvariae locusAnd they came to the place that is called Golgotha, which is the place of Calvary.
33. And when they were come unto a place called Golgotha, that is to say, The place of a skull,
27:33. And they arrived at the place which is called Golgotha, which is the place of Calvary.
27:33. And when they were come unto a place called Golgotha, that is to say, a place of a skull,
And when they were come unto a place called Golgotha, that is to say, a place of a skull:

33 И, придя на место, называемое Голгофа, что значит: Лобное место,
27:33  καὶ ἐλθόντες εἰς τόπον λεγόμενον γολγοθᾶ, ὅ ἐστιν κρανίου τόπος λεγόμενος,
27:33. et venerunt in locum qui dicitur Golgotha quod est Calvariae locus
And they came to the place that is called Golgotha, which is the place of Calvary.
27:33. And they arrived at the place which is called Golgotha, which is the place of Calvary.
27:33. And when they were come unto a place called Golgotha, that is to say, a place of a skull,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 и 34. (Мк XV:22; Лк XXIII:33; Ин XIX:17). Слово Голгофа есть эллинизированная форма еврейского гулголет, череп (Суд IX:53), также голова в значении человек, лицо, особа (Исх XXXVIII:26; 1 Пар XXIII:3). Это слово прилагалось к горам и холмам, которые по внешнему виду походили на человеческий череп. Где находилась Голгофа, на которой распят был Христос, с точностью неизвестно. На основании Евр XIII:12 выводят заключение, что она была вне Иерусалима (вне врат), но недалеко от него, Ин XIX:20. По-арамейски место это называлось гогальта. Одно «л» выпало в слове Голгофа, вероятно, в народном произношении этого слова. Все четыре евангелиста толкуют слово Голгофа, называя его kraniou, topoV, cranion, что значит место черепа или череп. Вероятно, это был закругленный голый холм. В 366 году по Р. X. на месте, где была, по предположению, Голгофа, построена была церковь, которая стояла здесь до 614 г., когда сожжена была персами. После этого построены были здесь новые церковные здания. Но в 936 г. все опять погибло от пламени. В октябре 1810 года построен был греками на месте предполагаемой Голгофы храм воскресения Христова. — Евангелисты не сообщают подробностей о том, как совершилось распятие Христа, ограничиваясь только сообщениями, что Он был распят. Отсюда можно заключить, что Он был распят обычным способом, каким производилась эта самая страшная из всех казней. Крест был не так высок, как пишут его живописцы. Он обыкновенно возвышался над землей на одиннадцать футов и редко на двенадцать. Ноги распятого были не выше четырех футов от земли. Неизвестно, прибиты ли были ко кресту руки и ноги Спасителя раньше или после того, как крест водрузили в землю. При распятиях бывало то и другое. В первом случае распинаемый привязывался ко кресту, затем или с земли, или, может быть, с подставки или лестницы ему прибивали руки и ноги. Во втором случае крест клали на землю, распростирали на нем распинаемого и, может быть, привязанные, прикрепляли гвоздями ко кресту его руки и ноги, после чего привязи или веревки снимались. Этот последний вид казни был страшнее, чем первый, потому что при подъеме и водружении креста в землю все тело сотрясалось, и от этого происходили самые невыносимые, самые страшнейшие боли, — тем более, что палачи, совершавшие подобного рода казни, не чувствовали обыкновенно никакой жалости к преступнику, подобно тому, как никакой жалости не чувствуют люди и к животным, иногда слишком грубо обращаясь с ними и подвергая их страшным мучениям. Палач обыкновенно прибивал гвоздями сначала правую руку и правую ногу, а потом левую руку и левую ногу. Но если присутствовало несколько человек, совершавших казнь, то руки и ноги прибивались одновременно. Иногда обе ноги прибивались вместе, иногда порознь. Вместо гвоздей в некоторых случаях употреблялись одни веревки. Это было, по-видимому, легче, но на самом деле — еще страшнее, потому что распятый в таких случаях дольше висел на кресте. — Вероятно, пред распятием Христу дали питье, которое Матфей называет вином (а не уксусом), смешанным с желчью (oinon meta colhV memigmenon), а Марк — вином со смирною (esmurniamenon oinon). Вместо oinoV в нескольких кодексах oxoV — уксус, вообще — острый напиток (так в русск. переводе). Так и в послании Варнавы VII:5, где цитируется этот текст, и в Пс LXVIII:22 (LXX). Предполагают, что oinoV исправлено было здесь на oxoV, согласно выражению указанного стиха из Псалма. А некоторые говорят даже, что фактически никакого напитка Христу не было поднесено и доказывают это тем, что Он не мог не принять этого «благодетельного» напитка и что Матфей (и Марк) превратил этот благодетельный напиток в «неприемлемый» (ungeniessbare) в «вино с желчью», с целью показать здесь исполнение Пс LXIII:22; «человеколюбивый поступок воинов Матфей превратил в выражение вражеской злобы». Но такой взгляд основывается на неправильном понимании речи евангелиста. Colh, конечно, значит «желчь» (ср. Иер VIII:14), но не всегда; иногда — просто горечь (Иов XX:14), полынь (Притч V:4; Плач III:15) и яд горький и помрачающий умственные способности (Втор XXIX:18; XXXII:32). В этом последнем смысле и употреблено у Матфея oinon meta colhV memigmenon. А к Пс 68, 22 речь Матфея не имеет никакого отношения (Цан). Напиток, вероятно, приготовлен был сердобольными Иерусалимскими женщинами и дан был осужденным с целью облегчить их крестные муки. Но Иисус Христос не захотел его пить.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watched him there; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two thieves crucified with him, one on the right hand, and another on the left. 39 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44 The thieves also, which were crucified with him, cast the same in his teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him.

We have here the crucifixion of our Lord Jesus.

I. The place where our Lord Jesus was put to death.

1. They came to a place called Golgotha, near adjoining to Jerusalem, probably the common place of execution. If he had had a house of his own in Jerusalem, probably, for his greater disgrace, they would have crucified him before his own door. But now in the same place where criminals were sacrificed to the justice of the government, was our Lord Jesus sacrificed to the justice of God. Some think that it was called the place of a skull, because it was the common charnel-house, where the bones and skulls of dead men were laid together out of the way, lest people should touch them, and be defiled thereby. Here lay the trophies of death's victory over multitudes of the children of men; and when by dying Christ would destroy death, he added this circumstance of honour to his victory, that he triumphed over death upon his own dunghill.

2. There they crucified him (v. 35), nailed his hands and feet to the cross, and then reared it up, and him hanging on it; for so the manner of the Romans was to crucify. Let our hearts be touched with the feeling of that exquisite pain which our blessed Saviour now endured, and let us look upon him who was thus pierced, and mourn. Was ever sorrow like unto his sorrow? And when we behold what manner of death he died, let us in that behold with what manner of love he loved us.

II. The barbarous and abusive treatment they gave him, in which their wit and malice vied which should excel. As if death, so great a death, were not bad enough, they contrived to add to the bitterness and terror of it.

1. By the drink they provided for him before he was nailed to the cross, v. 34. It was usual to have a cup of spiced wine for those to drink of, that were to be put to death, according to Solomon's direction (Prov. xxxi. 6, 7), Give strong drink to him that is ready to perish; but with that cup which Christ was to drink of, they mingled vinegar and gall, to make it sour and bitter. This signified, (1.) The sin of man, which is a root of bitterness, bearing gall and wormwood, Deut. xxix. 18. The sinner perhaps rolls it under his tongue as a sweet morsel, but to God it is grapes of gall, Deut. xxxii. 32. It was so to the Lord Jesus, when he bare our sins, and sooner or later it will be so to the sinner himself, bitterness at the latter end, more bitter than death, Eccl. vii. 26. (2.) It signified the wrath of God, that cup which is Father put into his hand, a bitter cup indeed, like the bitter water which caused the curse, Num. v. 18. This drink they offered him, as was literally foretold, Ps. lxix. 21. And, [1.] He tasted thereof, and so had the worst of it, took the bitter taste into his mouth; he let no bitter cup go by him untasted, when he was making atonement for all our sinful tasting of forbidden fruit; now he was tasting death in its full bitterness. [2.] He would not drink it, because he would not have the best of it; would have nothing like an opiate to lessen his sense of pain, for he would die so as to feel himself die, because he had so much work to do, as our High Priest, in his suffering work.

2. By the dividing of his garments, v. 35. When they nailed him to the cross, they stripped him of his garments, at least his upper garments; for by sin we were made naked, to our shame, and thus he purchased for us white raiment to cover us. If we be at any time stripped of our comforts for Christ, let us bear it patiently; he was stripped for us. Enemies may strip us of our clothes, but cannot strip us of our best comforts; cannot take from us the garments of praise. The clothes of those that are executed are the executioner's fee: four soldiers were employed in crucifying Christ, and they must each of them have a share: his upper garment, if it were divided, would be of no use to any of them, and therefore they agreed to cast lots for it. (1.) Some think that the garment was so fine and rich, that it was worth contending for; but that agreed not with the poverty Christ appeared in. (2.) Perhaps they had heard of those that had been cured by touching the hem of his garment, and they thought it valuable for some magic virtue in it. Or, (3.) They hoped to get money of his friends for such a sacred relic. Or, (4.) Because, in derision, they would seem to put a value upon it, as royal clothing. Or, (5.) It was for diversion; to pass away the time while they waited for his death, they would play a game at dice for the clothes; but, whatever they designed, the word of God is herein accomplished. In that famous psalm, the first words of which Christ made use of upon the cross, it was said, They parted my garments among them, and cast lots upon my vesture, Ps. xxii. 18. This was never true of David, but looks primarily at Christ, of whom David, in spirit, spoke. Then is the offence of this part of the cross ceased; for it appears to have been by the determinate counsel and foreknowledge of God. Christ stripped himself of his glories, to divide them among us.

They now sat down, and watched him, v. 36. The chief priests were careful, no doubt, in setting this guard, lest the people, whom they still stood in awe of, should rise, and rescue him. But Providence so ordered it, that those who were appointed to watch him, thereby became unexceptionable witnesses for him; having the opportunity to see and hear that which extorted from them that noble confession (v. 54), Truly this was the Son of God.

3. By the title set up over his head, v. 37. It was usual for the vindicating of public justice, and putting the greater shame upon malefactors that were executed, not only by a crier to proclaim before them, but by a writing also over their heads to notify what was the crime for which they suffered; so they set up over Christ's head his accusation written, to give public notice of the charge against him; This is Jesus the King of the Jews. This they designed for his reproach, but God so overruled it, that even his accusation redounded to his honour. For, (1.) Here was no crime alleged against him. It is not said that he was a pretended Saviour, or a usurping King, though they would have it thought so (John xix. 21); but, This is Jesus, a Saviour; surely that was no crime; and, This is the King of the Jews; nor was that a crime; for they expected that the Messiah should be so: so that, his enemies themselves being judges, he did no evil. Nay, (2.) Here was a very glorious truth asserted concerning him--that he is Jesus the King of the Jews, that King whom the Jews expected and ought to have submitted to; so that his accusation amounts to this, That he was the true Messiah and Saviour of the world; as Balaam, when he was sent for to curse Israel, blessed them all together, and that three times (Num. xxiv. 10), so Pilate, instead of accusing Christ as a Criminal, proclaimed him a King, and that three times, in three inscriptions. Thus God makes men to serve his purposes, quite beyond their own.

4. By his companions with him in suffering, v. 38. There were two thieves crucified with him at the same time, in the same place, under the same guard; two highway-men, or robbers upon the road, as the word properly signifies. It is probable that this was appointed to be execution-day; and therefore they hurried the prosecution of Christ in the morning, that they might have him ready to be executed with the other criminals. Some think that Pilate ordered it thus, that this piece of necessary justice, in executing these thieves, might atone for his injustice in condemning Christ; others, that the Jews contrived it, to add to the ignominy of the sufferings of our Lord Jesus; however it was, the scripture was fulfilled in it (Isa. liii. 12), He was numbered with the transgressors.

(1.) It was a reproach to him, that he was crucified with them. Though, while he lived, he was separate from sinners, yet in their deaths they were not divided, but he was made to partake with the vilest malefactors in their plagues, as if he had been a partaker with them in their sins; for he was made sin for us, and took upon him the likeness of sinful flesh. He was, at his death, numbered among the transgressors, and had his lot with the wicked, that we, at our death, might be numbered among the saints, and have our lot among the chosen.

(2.) It was an additional reproach, that he was crucified in the midst, between them, as if he had been the worst of the three, the principal malefactor; for among three the middle is the place for the chief. Every circumstance was contrived to his dishonour, as if the great Saviour were of all others the greatest sinner. It was also intended to ruffle and discompose him, in his last moments, with the shrieks, and groans, and blasphemies, of these malefactors, who, it is likely, made a hideous outcry when they were nailed to the cross; but thus would Christ affect himself with the miseries of sinners, when he was suffering for their salvation. Some of Christ's apostles were afterwards crucified, as Peter, and Andrew, but none of them were crucified with him, lest it should have looked as if they had been joint undertakers with him, in satisfying for man's sin, and joint purchasers of life and glory; therefore he was crucified between two malefactors, who could not be supposed to contribute any thing to the merit of his death; for he himself bare our sins in his own body.

5. By the blasphemies and revilings with which they loaded him when he was hanging upon the cross; though we read not that they cast any reflections on the thieves that were crucified with him. One would have thought that, when they had nailed him to the cross, they had done their worst, and malice itself had been exhausted: indeed if a criminal be put into the pillory, or carted, because it is a punishment less than death, it is usually attended with such expressions of abuse; but a dying man, though an infamous man, should be treated with compassion. It is an insatiable revenge indeed which will not be satisfied with death, so great a death. But, to complete the humiliation of the Lord Jesus, and to show that, when he was dying, he was bearing iniquity, he was then loaded with reproach, and, for aught that appears, not one of his friends, who the other day cried Hosanna to him, durst be seen to show him any respect.

(1.) The common people, that passed by, reviled him. His extreme misery and exemplary patience under it, did not mollify them, or make them to relent; but they who by their outcries brought him to this, now think to justify themselves in it by their reproaches, as if they did well to condemn him. They reviled him: eblasphemoun--they blasphemed him; and blasphemy it was, in the strictest sense, speaking evil of him who thought it not robbery to be equal with God. Observe here,

[1.] The persons that reviled him; they that passed by, the travellers that went along the road, and it was a great road, leading from Jerusalem to Gibeon; they were possessed with prejudices against him by the reports and clamours of the High Priest's creatures. It is a hard thing, and requires more application and resolution than is ordinarily met with, to keep up a good opinion of persons and things that are every where run down, and spoken against. Every one is apt to say as the most say, and to throw a stone at that which is put into an ill name. Turba Remi sequitur fortunam semper et odit damnatos--The Roman rabble fluctuate with a man's fluctuating fortunes, and fail not to depress those that are sinking. Juvenal.

[2.] The gesture they used, in contempt of him--wagging their heads; which signifies their triumph in his fall, and their insulting over him, Isa. xxxvii. 22; Jer. xviii. 16; Lam. ii. 15. The language of it was, Aha, so would we have it, Ps. xxxv. 25. Thus they insulted over him that was the Saviour of their country, as the Philistines did over Samson the destroyer of their country. This very gesture was prophesied of (Ps. xxii. 7); They shake the head at me. And Ps. cix. 25.

[3.] The taunts and jeers they uttered. These are here recorded.

First, They upbraided him with his destroying of the temple. Though the judges themselves were sensible that what he had said of that was misrepresented (as appears Mark xiv. 59), yet they industriously spread it among the people, to bring an odium upon him, that he had a design to destroy the temple; than which nothing would more incense the people against him. And this was not the only time that the enemies of Christ had laboured to make others believe that of religion and the people of God, which they themselves have known to be false, and the charge unjust "Thou that destroyest the temple, that vast and strong fabric, try thy strength now in plucking up that cross, and drawing those nails, and so save thyself; if thou hast the power thou hast boasted of, this is a proper time to exert it, and give proof of it; for it is supposed that every man will do his utmost to save himself." This made the cross of Christ such a stumbling-block to the Jews, that they looked upon it to be inconsistent with the power of the Messiah; he was crucified in weakness (2 Cor. xiii. 4), so it seemed to them; but indeed Christ crucified is the Power of God.

Secondly, They upbraided him with his saying that he was the Son of God; If thou be so, say they, come down from the cross. Now they take the devil's words out of his mouth, with which he tempted him in the wilderness (ch. iv. 3, 6), and renew the same assault; If thou be the Son of God. They think that now, or never, he must prove himself to be the Son of God; forgetting that he had proved it by the miracles he wrought, particularly his raising of the dead; and unwilling to wait for the complete proof of it by his own resurrection, to which he had so often referred himself and them; which, if they had observed it, would have anticipated the offence of the cross. This comes of judging things by the present aspect of them, without a due remembrance of what is past, and a patient expectation of what may further be produced.

(2.) The chief priests and scribes, the church rulers, and the elders, the state rulers, they mocked him, v. 41. They did not think it enough to invite the rabble to do it, but gave Christ the dishonour, and themselves the diversion, or reproaching him in their own proper persons. They should have been in the temple at their devotion, for it was the first day of the feast of unleavened bread, when there was to be a holy convocation (Lev. xxiii. 7); but they were here at the place of execution, spitting their venom at the Lord Jesus. How much below the grandeur and gravity of their character was this! Could any thing tend more to make them contemptible and base before the people? One would have thought, that, though they neither feared God nor regarded man, yet common prudence should have taught them who had so great a hand in Christ's death, to keep as much as might be behind the curtain, and to play least in sight; but nothing is so mean as that malice may stick at it. Did they disparage themselves thus, to do despite to Christ, and shall we be afraid of disparaging ourselves, by joining with the multitude to do him honour, and not rather say, If this be to be vile, I will be yet more vile?

Two things the priests and elders upbraided him with.

[1.] That he could not save himself, v. 42. He had been before abused in his prophetical and kingly office, and now in his priestly office as a Saviour. First, They take it for granted that he could not save himself, and therefore had not the power he pretended to, when really he would not save himself, because he would die to save us. They should have argued, "He saved others, therefore he could save himself, and if he do not, it is for some good reason." But, Secondly, They would insinuate, that, because he did not now save himself, therefore all his pretence to save others was but sham and delusion, and was never really done; though the truth of his miracles was demonstrated beyond contradiction. Thirdly, They upbraid him with being the King of Israel. They dreamed of the external pomp and power of the Messiah, and therefore thought the cross altogether disagreeable to the King of Israel, and inconsistent with that character. Many people would like the King of Israel well enough, if he would but come down from the cross, if they could have his kingdom without the tribulation through which they must enter into it. But the matter is settled; if no cross, then no Christ, no crown. Those that would reign with him, must be willing to suffer with him, for Christ and his cross are nailed together in this world. Fourthly, They challenged him to come down from the cross. And what had become of us then, and the work of our redemption and salvation? If he had been provoked by these scoffs to come down from the cross, and so to have left his undertaking unfinished, we had been for ever undone. But his unchangeable love and resolution set him above, and fortified him against, this temptation, so that he did not fail, nor was discouraged. Fifthly, They promised that, if he would come down from the cross, they would believe him. Let him give them that proof of his being the Messiah, and they will own him to be so. When they had formerly demanded a sign, he told them that the sign he would give them, should be not his coming down from the cross, but, which was a greater instance of his power, his coming up from the grave, which they had not patience to wait two or three days for. If he had come down from the cross, they might with as much reason have said that the soldiers had juggled in nailing him to it, as they said, when he was raised from the dead, that the disciples came by night, and stole him away. But to promise ourselves that we would believe, if we had such and such means and motives of faith as we ourselves would prescribe, when we do not improve what God has appointed, is not only a gross instance of the deceitfulness of our hearts, but the sorry refuge, or subterfuge rather, of an obstinate destroying infidelity.

[2.] That God, his Father, would not save him (v. 43); He trusted in God, that is, he pretended to do so; for he said, I am the Son of God. Those who call God Father, and themselves his children, thereby profess to put a confidence in him, Ps. ix. 10. Now they suggest, that he did but deceive himself and others, when he made himself so much the darling of heaven; for, if he had been the Son of God (as Job's friends argued concerning him), he would not have been abandoned to all this misery, much less abandoned in it. This was a sword in his bones, as David complains of the like (Ps. xlii. 10); and it was a two-edged sword, for it was intended, First, To vilify him, and to make the standers-by think him a deceiver and an impostor; as if his saying, that he was the Son of God, were now effectually disproved. Secondly, To terrify him, and drive him to distrust and despair of his Father's power and love; which some think, was the thing he feared, religiously feared, prayed against, and was delivered from, Heb. v. 7. David complained more of the endeavours of his persecutors to shake his faith, and drive him from his hope in God, than of their attempts to shake his throne, and drive him from his kingdom; their saying, There is no help for him in God (Ps. iii. 2), and, God has forsaken him, Ps. lxxi. 11. In this, as in other things, he was a type of Christ. Nay, these very words David, in that famous prophecy of Christ, mentions, as spoken by his enemies (Ps. xxii. 8); He trusted on the Lord that he would deliver him. Surely these priests and scribes had forgotten their psalter, or they would not have used the same words, so exactly to answer the type and prophecy: but the scriptures must be fulfilled.

(3.) To complete the reproach, the thieves also that were crucified with him were not only not reviled as he was, as if they had been saints compared with him, but, though fellow-sufferers with him, joined in with his prosecutors, and cast the same in his teeth; that is, one of them did, who said, If thou be the Christ, save thyself and us, Luke xxiii. 39. One would think that of all people this thief had least cause, and should have had least mind, to banter Christ. Partners in suffering, though for different causes, usually commiserate one another; and few, whatever they have done before, will breathe their last in revilings. But, it seems, the greatest mortifications of the body, and the most humbling rebukes of Providence, will not of themselves mortify the corruptions of the soul, nor suppress the wickedness of the wicked, without the grace of God.

Well, thus our Lord Jesus having undertaken to satisfy the justice of God for the wrong done him in his honour by sin, he did it by suffering in his honour; not only by divesting himself of that which was due to him as the Son of God, but by submitting to the utmost indignity that could be done to the worst of men; because he was made sin for us, he was thus made a curse for us, to make reproach easy to us, if at any time we suffer it, and have all manner of evil said against us falsely, for righteousness' sake.

III. We have here the frowns of heaven, which our Lord Jesus was under, in the midst of all these injuries and indignities from men. Concerning which, observe,

1. How this was signified--by an extraordinary and miraculous eclipse of the sun, which continued for three hours, v. 45. There was darkness epi pasan ten gen--over all the earth; so most interpreters understand it, though our translation confines it to that land. Some of the ancients appealed to the annals of the nation concerning this extraordinary eclipse at the death of Christ, as a thing well known, and which gave notice to those parts of the world of something great then in doing; as the sun's going back in Hezekiah's time did. It is reported that Dionysius, at Heliopolis in Egypt, took notice of this darkness, and said, Aut Deus naturæ patitur, aut mundi machina dissolvitur--Either the God of nature is suffering, or the machine of the world is tumbling into ruin. An extraordinary light gave intelligence of the birth of Christ (ch. ii. 2), and therefore it was proper that an extraordinary darkness should notify his death, for he is the Light of the world. The indignities done to our Lord Jesus, made the heavens astonished, and horribly afraid, and even put them into disorder and confusion; such wickedness as this the sun never saw before, and therefore withdrew, and would not see this. This surprising, amazing, darkness was designed to stop the mouths of those blasphemers, who were reviling Christ as he hung on the cross; and it should seem that, for the present, it struck such a terror upon them, that though their hearts were not changed, yet they were silent, and stood doubting what this should mean, till after three hours the darkness scattered, and then (as appears by v. 47), like Pharaoh when the plague was over, they hardened their hearts. But that which was principally intended in this darkness, was, (1.) Christ's present conflict with the powers of darkness. Now the prince of this world, and his forces, the rulers of the darkness of this world, were to be cast out, to be spoiled and vanquished; and to make his victory the more illustrious, he fights them on their own ground; gives them all the advantage they could have against him by this darkness, lets them take the wind and sun, and yet baffles them, and so becomes more than a conqueror. (2.) His present want of heavenly comforts. This darkness signified that dark cloud which the human soul of our Lord Jesus was now under. God makes his sun to shine upon the just and upon the unjust; but even the light of the sun was withheld from our Saviour, when he was made sin for us. A pleasant thing it is for the eyes to behold the sun; but because now his soul was exceeding sorrowful, and the cup of divine displeasure was filled to him without mixture, even the light of the sun was suspended. When earth denied him a drop of cold water, heaven denied him a beam of light; having to deliver us from utter darkness, he did himself, in the depth of his sufferings, walk in darkness, and had no light, Isa. l. 10. During the three hours that this darkness continued, we do not find that he said one word, but passed this time in a silent retirement into his own soul, which was now in agony, wrestling with the powers of darkness, and taking in the impressions of his Father's displeasure, not against himself, but the sin of man, which he was now making his soul an offering for. Never were there three such hours since the day that God created man upon the earth, never such a dark and awful scene; the crisis of that great affair of man's redemption and salvation.

2. How he complained of it (v. 46); About the ninth hour, when it began to clear up, after a long and silent conflict. Jesus cried, Eli, Eli, lama sabachthani? The words are related in the Syriac tongue, in which they were spoken, because worthy of double remark, and for the sake of the perverse construction which his enemies put upon them, in putting Elias for Eli. Now observe here,

(1.) Whence he borrowed this complaint--from Ps. xxii. 1. It is not probable (as some have thought) that he repeated the whole psalm; yet hereby he intimated that the whole was to be applied to him, and that David, in spirit, there spoke of his humiliation and exaltation. This, and that other word, Into thy hands I commit my spirit, he fetched from David's psalms (though he could have expressed himself in his own words), to teach us of what use the word of God is to us, to direct us in prayer, and to recommend to us the use of scripture-expressions in prayer, which will help our infirmities.

(2.) How he uttered it--with a loud voice; which bespeaks the extremity of his pain and anguish, the strength of nature remaining in him, and the great earnestness of his spirit in this expostulation. Now the scripture was fulfilled (Joel iii. 15, 16); The sun and the moon shall be darkened. The Lord shall also roar out of Zion, and utter his voice form Jerusalem. David often speaks of his crying aloud in prayer, Ps. lv. 17.

(3.) What the complaint was--My God, My God, why hast thou forsaken me? A strange complaint to come from the mouth of our Lord Jesus, who, we are sure, was God's elect, in whom his soul delighted (Isa. xlii. 1), and one in whom he was always well pleased. The Father now loved him, nay, he knew that therefore he loved him, because he laid down his life for the sheep; what, and yet forsaken of him, and in the midst of his sufferings too! Surely never sorrow was like unto that sorrow which extorted such a complaint as this from one who, being perfectly free from sin, could never be a terror to himself; but the heart knows its own bitterness. No wonder that such a complaint as this made the earth to quake, and rent the rocks; for it is enough to make both the ears of every one that hears it to tingle, and ought to be spoken of with great reverence.

Note, [1.] That our Lord Jesus was, in his sufferings, for a time, forsaken by his Father. So he saith himself, who we are sure was under no mistake concerning his own case. Not that the union between the divine and human nature was in the least weakened or shocked; no, he was now by the eternal Spirit offering himself: nor as if there were any abatement of his Father's love to him, or his to his Father; we are sure that there was upon his mind no horror of God, or despair of his favour, nor any thing of the torments of hell; but his Father forsook him; that is, First, He delivered him up into the hands of his enemies, and did not appear to deliver him out of their hands. He let loose the powers of darkness against him, and suffered them to do their worst, worse than against Job. Now was that scripture fulfilled (Job xvi. 11), God hath turned me over into the hands of the wicked; and no angel is sent from heaven to deliver him, no friend on earth raised up to appear for him. Secondly, He withdrew from him the present comfortable sense of his complacency in him. When his soul was first troubled, he had a voice from heaven to comfort him (John xii. 27, 28); when he was in his agony in the garden, there appeared an angel from heaven strengthening him; but now he had neither the one nor the other. God hid his face from him, and for awhile withdrew his rod and staff in the darksome valley. God forsook him, not as he forsook Saul, leaving him to an endless despair, but as sometimes he forsook David, leaving him to a present despondency. Thirdly, He let out upon his soul an afflicting sense of his wrath against man for sin. Christ was made Sin for us, a Curse for us; and therefore, though God loved him as a Son, he frowned upon him as a Surety. These impressions he was pleased to admit, and to waive that resistance of them which he could have made; because he would accommodate himself to this part of his undertaking, as he had done to all the rest, when it was in his power to have avoided it.

[2.] That Christ's being forsaken of his Father was the most grievous of his sufferings, and that which he complained most of. Here he laid the most doleful accents; he did not say, "Why am I scourged? And why spit upon? And why nailed to the cross?" Nor did he say to his disciples, when they turned their back upon him, Why have ye forsaken me? But when his Father stood at a distance, he cried out thus; for this as it that put wormwood and gall into the affliction and misery. This brought the waters into the soul, Ps. lxix. 1-3.

[3.] That our Lord Jesus, even when he was thus forsaken of his Father, kept hold of him as his God, notwithstanding; My God, my God; though forsaking me, yet mine. Christ was God's servant in carrying on the work of redemption, to him he was to make satisfaction, and by him to be carried through and crowned, and upon that account he calls him his God; for he was now doing his will. See Isa. xlix. 5-9. This supported him, and bore him up, that even in the depth of his sufferings God was his God, and this he resolves to keep fast hold of.

(4.) See how his enemies impiously bantered and ridiculed this complaint (v. 47); They said, This man calleth for Elias. Some think that this was the ignorant mistake of the Roman soldiers, who had heard talk of Elias, and of the Jews' expectation of the coming of Elias, but knew not the signification of Eli, Eli, and so made this blundering comment upon these words of Christ, perhaps not hearing the latter part of what he said, for the noise of the people. Note, Many of the reproaches cast upon the word of God and the people of God, take rise from gross mistakes. Divine truths are often corrupted by ignorance of the language and style of the scripture. Those that hear by the halves, pervert what they hear. But others think that it was the wilful mistake of some of the Jews, who knew very well what he said, but were disposed to abuse him, and make themselves and their companions merry, and to misrepresent him as one who, being forsaken of God, was driven to trust in creatures; perhaps hinting also, that he who had pretended to be himself the Messiah, would now be glad to be beholden to Elias, who was expected to be only the harbinger and forerunner of the Messiah. Note, It is no new thing for the most pious devotions of the best men to be ridiculed and abused by profane scoffers; nor are we to think it strange if what is well said in praying and preaching be misconstrued, and turned to our reproach; Christ's words were so, though he spoke as never man spoke.

IV. The cold comfort which his enemies ministered to him in this agony, which was like all the rest.

1. Some gave him vinegar to drink (v. 48); instead of some cordial-water to revive and refresh him under this heavy burthen, they tantalized him with that which did not only add to the reproach they were loading him with, but did too sensibly represent that cup of trembling which his Father had put into his hand. One of them ran to fetch it, seeming to be officious to him, but really glad of an opportunity to abuse and affront him, and afraid lest any one should take it out of his hands.

2. Others, which the same purpose of disturbing and abusing him, refer him to Elias (v. 49); "Let be, let us see whether Elias will come to save him. Come, let him alone, his case is desperate, neither heaven nor earth can help him; let us do nothing either to hasten his death, or to retard it; he has appealed to Elias, and to Elias let him go."
Adam Clarke: Commentary on the Bible - 1831
27:33: A place called Golgotha - From the Hebrew גלגתה or גלגלת, golgoleth, a skull, probably so called from the many skulls of these who had suffered crucifixion and other capital punishments scattered up and down in the place. It is the same as Calvary, Calvaria, i.e. calvi capitis area, the place of bare skulls. Some think the place was thus called, because it was in the form of a human skull. It is likely that it was the place of public execution, similar to the Gemoniae Scalae at Rome.
Albert Barnes: Notes on the Bible - 1834
27:33: Golgotha - This is a Hebrew word, signifying the place of a skull. This is the word which in Luke is called "Calvary." The original Greek, there, also means a skull. The word "calvary" is a Latin word meaning "skull," or place of "skulls." It is not known certainly why this name was given to this place. Some have supposed that it was because the mount resembled in shape a human skull. The most probable opinion, however, is that it was a place of execution; that malefactors were beheaded there or otherwise put to death, and that their bones remained unburied or unburned. Golgotha, or Calvary, was probably a small eminence on the northwest of Jerusalem, without the walls of the city, but at a short distance. Jesus was put to death out of the city, because capital punishments were not allowed within the walls. See Num 15:35; Kg1 21:13. This was a law among the Romans as well as the Jews. He also died there, because the bodies of the beasts slain in sacrifice as typical of him were "burned without the camp." He also, as the antitype, suffered "without the gate," Heb 13:11-12. The place which is shown as Calvary now is within the city, and must also have been within the ancient walls, and there is no reason to suppose that it is the place where the Saviour was put to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:33: Golgotha: Mar 15:22; Luk 23:27-33; Joh 19:17
Geneva 1599
27:33 (6) And when they were come unto a place called Golgotha, that is to say, a place of a skull,
(6) He is led out of the city so that we might be brought into the heavenly kingdom.
John Gill
27:33 And when they were come to a place called Golgotha,.... The true pronunciation is "Golgoltha", and so it is read in Munster's Hebrew Gospel. It is a Syriac word, in which language letters are often left out: in the Syriac version of this place, the first "l" is left out, and the latter retained, and it is read "Gogoltha": and so, in the Persic, "Gagulta"; and in the Arabic, "Gagalut". The Ethiopic version reads it, "Golgotha"; and so, Dr. Lightfoot observes, it is read by the Samaritan interpreter of the first chapter of Numbers:
that is to say, a place of a skull: some say Adam's skull was found here, and from thence the place had its name; this is an ancient tradition, but without foundation (m): it seems to be so called, because it was the place where malefactors were executed, and afterwards buried; whose bones and skulls in process of time might be dug up, and some of them might lie scattered about in this place: for, one that was executed as a malefactor (n),
"they did not bury him in the sepulchres of his ancestors; but there were two places of burial appointed by the sanhedrim; one for those that were stoned, and for those that were burnt; and another for those that were killed with the sword, and for those that were strangled; and when their flesh was consumed, they gathered the bones, and buried them in their place;
i.e. in the sepulchres of their ancestors. This place was as infamous as our Tyburn, and to be crucified at "Golgotha", was as ignominious as to be hanged at Tyburn; which shows what shame and disgrace our Lord was brought, and what he condescended to bear on our account,
(m) Misn. Sanhedrin, c. 6. sect. 4. 5. (n) T. Bab. Sanhedrin, fol. 43. 1. Maimon. Hilch. Sauhedrin, c. 13. sect. 2, 3.
John Wesley
27:33 A place called Golgotha, that is, the place of a skull - Golgotha in Syriacts signifies a skull or head: it was probably called so from this time; being an eminence upon Mount Calvary, not far from the king's gardens. Mk 15:22; Lk 23:33; Jn 19:17
27:3427:34: Ետուն նմա ըմպել գինի՛ ընդ լեղի՛ խառնեալ. եւ իբրեւ ճաշակեաց, ո՛չ կամէր ըմպել[541]։ [541] Յոմանս պակասի. Նմա ըմպել գինի։
34 Յիսուսին լեղի խառնած գինի տուեցին խմելու, եւ երբ համտեսեց, չկամեցաւ խմել
34 Լեղիով խառնուած քացախ տուին անոր, որպէս զի խմէ։ Երբ համը առաւ, խմել չուզեց։
ետուն նմա ըմպել գինի ընդ լեղի խառնեալ. եւ իբրեւ ճաշակեաց, ոչ կամէր ըմպել:

27:34: Ետուն նմա ըմպել գինի՛ ընդ լեղի՛ խառնեալ. եւ իբրեւ ճաշակեաց, ո՛չ կամէր ըմպել[541]։
[541] Յոմանս պակասի. Նմա ըմպել գինի։
34 Յիսուսին լեղի խառնած գինի տուեցին խմելու, եւ երբ համտեսեց, չկամեցաւ խմել
34 Լեղիով խառնուած քացախ տուին անոր, որպէս զի խմէ։ Երբ համը առաւ, խմել չուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
27:3434 дали Ему пить уксуса, смешанного с желчью; и, отведав, не хотел пить.
27:34  ἔδωκαν αὐτῶ πιεῖν οἶνον μετὰ χολῆς μεμιγμένον· καὶ γευσάμενος οὐκ ἠθέλησεν πιεῖν.
27:34. ἔδωκαν ( they-gave ) αὐτῷ (unto-it) πιεῖν ( to-have-drank ) οἶνον ( to-a-wine ) μετὰ (with) χολῆς ( of-a-bile ) μεμιγμένον: (to-having-had-come-to-be-en-mingled) καὶ (and) γευσάμενος ( having-tasted-of ) οὐκ (not) ἠθέλησεν (it-determined) πιεῖν. (to-have-drank)
27:34. et dederunt ei vinum bibere cum felle mixtum et cum gustasset noluit bibereAnd they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.
34. they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink.
27:34. And they gave him wine to drink, mixed with gall. And when he had tasted it, he refused to drink it.
27:34. They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink.
They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink:

34 дали Ему пить уксуса, смешанного с желчью; и, отведав, не хотел пить.
27:34  ἔδωκαν αὐτῶ πιεῖν οἶνον μετὰ χολῆς μεμιγμένον· καὶ γευσάμενος οὐκ ἠθέλησεν πιεῖν.
27:34. et dederunt ei vinum bibere cum felle mixtum et cum gustasset noluit bibere
And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.
27:34. And they gave him wine to drink, mixed with gall. And when he had tasted it, he refused to drink it.
27:34. They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:34: They gave him vinegar - mingled with gall - Perhaps χολη, commonly translated gall, signifies no more than bitters of any kind. It was a common custom to administer a stupefying potion compounded of sour wine, which is the same as vinegar, from the French vinaigre, frankincense, and myrrh, to condemned persons, to help to alleviate their sufferings, or so disturb their intellect that they might not be sensible of them. The rabbins say that they put a grain of frankincense into a cup of strong wine; and they ground this on Pro 31:6 : Give strong drink unto him that is ready to perish, i.e. who is condemned to death. Some person, out of kindness, appears to have administered this to our blessed Lord; but he, as in all other cases, determining to endure the fullness of pain, refused to take what was thus offered to him, choosing to tread the winepress alone. Instead of οξος, vinegar, several excellent MSS. and versions have οινον, wine; but as sour wine is said to have been a general drink of the common people and Roman soldiers, it being the same as vinegar, it is of little consequence which reading is here adopted. This custom of giving stupefying potions to condemned malefactors is alluded to in Pro 31:6 : Give strong drink, שקר shekar, inebriating drink, to him who is ready to Perish, and wine to him who is Bitter of soul - because he is just going to suffer the punishment of death. And thus the rabbins, as we have seen above, understand it. See Lightfoot and Schoettgen.
Michaelis offers an ingenious exposition of this place: "Immediately after Christ was fastened to the cross, they gave him, according to Mat 27:34, vinegar mingled with gall; but, according to Mark, they offered him wine mingled with myrrh. That St. Mark's account is the right one is probable from this circumstance, that Christ refused to drink what was offered him, as appears from both evangelists. Wine mixed with myrrh was given to malefactors at the place of execution, to intoxicate them, and make them less sensible to pain. Christ, therefore, with great propriety, refused the aid of such remedies. But if vinegar was offered him, which was taken merely to assuage thirst, there could be no reason for his rejecting it. Besides, he tasted it before he rejected it; and therefore he must have found it different from that which, if offered to him, he was ready to receive. To solve this difficulty, we must suppose that the words used in the Hebrew Gospel of St. Matthew were such as agreed with the account given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew's Greek translator. Suppose St. Matthew wrote חליא במרירא (chaleea bemireera) which signifies, sweet wine with bitters, or sweet wine and myrrh, as we find it in Mark; and Matthew's translator overlooked the yod י in חליא (chaleea) he took it for חלא (chala) which signifies vinegar; and bitter, he translated by χολη, as it is often used in the Septuagint. Nay, St. Matthew may have written חלא, and have still meant to express sweet wine; if so, the difference only consisted in the points; for the same word which, when pronounced chale, signifies sweet, denotes vinegar, as soon as it is pronounced chala."
With this conjecture Dr. Marsh (Michaelis's translator) is not satisfied; and therefore finds a Chaldee word for οινος wine, which may easily be mistaken for one that denotes οξος vinegar; and likewise a Chaldee word, which signifies σμυρνα, (myrrh), which may be easily mistaken for one that denotes χολη, (gall). "Now," says he, "חמר (chamar) or חמרא (chamera) really denotes οινος (wine), and חמץ (chamets) or חמצא (charnetsa) really denotes οξος (vinegar). Again, מורא (mura) really signifies σμυρνα (myrrh), and מררא (murera) really signifies χολη (gall). If, then, we suppose that the original Chaldee text was חמרא הליט במורא (chamera heleet bemura) wine mingled with myrrh, which is not at all improbable, as it is the reading of the Syriac version, at Mar 15:23, it might easily have been mistaken for חמצא הליט במררא (chametsa haleet bemurera) vinegar mingled with gall." This is a more ingenious conjecture than that of Michaelis. See Marsh's notes to Michaelis, vol. iii., part 2d. p. 127-28. But as that kind of sour wine, which was used by the Roman soldiers and common people, appears to have been termed οινος, and vin aigre is sour wine, it is not difficult to reconcile the two accounts, in what is most material to the facts here recorded.
Albert Barnes: Notes on the Bible - 1834
27:34: They gave him vinegar ... - Mark says that, "they gave him to drink wine mingled with myrrh." The two evangelists mean the same thing. Vinegar was made of light wine rendered acid, and was the common drink of the Roman soldiers, and this might be called either vinegar or wine in common language. "Myrrh" is a bitter substance produced in Arabia, but is used often to denote anything bitter. The meaning of the name is "bitterness." See the notes at Mat 2:11. "Gall" is properly a bitter secretion from the liver, but the word is also used to denote anything exceedingly "bitter," as wormwood, etc. The drink, therefore, was vinegar or sour wine, rendered "bitter" by the infusion of wormwood or some other very bitter substance. The effect of this, it is said, was to stupefy the senses. It was often given to those who were crucified, to render them insensible to the pains of death. Our Lord, knowing this, when he bad tasted it refused to drink. He was unwilling to blunt the pains of dying. The "cup" which his "Father" gave him he rather chose to drink. He came to suffer. His sorrows were necessary for the work of the atonement, and he gave himself up to the unmitigated sufferings of the cross. This was presented to him in the early part of his sufferings, or when he was about to be suspended on the cross. "Afterward," when he was on the cross and just before his death, vinegar was offered to him "without the myrrh" - the vinegar which the soldiers usually drank - and of this he drank. See Mat 27:49, and Joh 19:28-30. When Matthew and Mark say that he "would not drink," they refer to a different thing and a different time from John, and there is no contradiction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:34: gave: Mat 27:48; Psa 69:21; Mar 15:23; Joh 19:28-30
vinegar: Mark says wine mingled with myrrh; but as the sour wine used by the Roman soldiers and common people was termed οινος [Strong's G3631] wine, and οξος [Strong's G3690] vinegar, vin aigre (French), is sour wine; and as chole [Strong's G5521] gall, is applied to bitters of any kind, it is not difficult to reconcile the two accounts.
Geneva 1599
27:34 (7) They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink.
(7) Christ found no comfort anywhere, that in him we might be filled with comfort.
John Gill
27:34 They gave him vinegar to drink,.... It was a custom with the Jews (o) when
"a man went out to be executed, to give him to drink a grain of frankincense in a cup of wine, that his understanding might be disturbed, as it is said, Prov 31:6. "Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts"; and the tradition is, that the honourable women in Jerusalem gave this freely; but if they did not, it was provided at the charge of the congregation.
The design of it was to cheer their spirits, and intoxicate their heads, that they might not be sensible of their pain and misery. But such a cup was not allowed Christ at the public expense, nor were the honourable women so compassionate to him; or if it was sent him, the soldiers did not give it him, but another potion in the room of it; indeed Mark says, they gave him "wine mingled with myrrh",
Mk 15:23; which was either a cordial provided by his friends, and given him, and is different from what the soldiers gave him here; or the sense is, that they gave him the cup, that was so called, but not the thing; but instead of it,
vinegar mingled with gall. The Vulgate Latin and Ethiopic versions, instead of "vinegar", read "wine"; and so does Munster's Hebrew Gospel, and so it is read in Beza's most ancient copy, and in another exemplar, and in one of Stephens's; and which may be easily reconciled with the common reading, and that with Mark; for the wine they gave him was flat and sour, and no other or better than vinegar; and real vinegar may be so called, as this seems to be; and the rather, because vinegar was a part of the Roman soldiers' allowance, and so they had it ready at hand; See Gill on Jn 19:29. As also, because it was thought that vinegar was useful to prolong the life of a man ready to die; and therefore they might choose to give it to Christ, that he might live the longer in misery: so the Jews (p) write, that "if a man swallows a wasp or hornet alive, he cannot live; but they must give him to drink a quarter, , "of vinegar of Shamgaz", (which the gloss says is strong vinegar,) and it is possible he may live a little while, until he hath given orders to his house.
The Arabic version, instead of "gall", reads "myrrh"; nor are we to suppose that this drink was mixed with the gall of a beast itself, but with something that was as bitter as "gall"; as wormwood, or myrrh, or any other bitter, to make it distasteful. This potion of vinegar with gall, was an aggravating circumstance in our Lord's sufferings, being given to him when he had a violent thirst upon him; and was an emblem of the bitter cup of God's wrath, he had already tasted of in the garden, and was about to drink up: the Jews had a notion of vinegar's being expressive of the chastisements of the Messiah; the words in Ruth 2:14, they say (q),
"speak of the king Messiah; "come thou hither", draw nigh to the kingdom; "and eat of the bread", this is the bread of the kingdom, "and dip thy morsel in the vinegar",
, "these are the chastisements", as it is said in Is 53:5, "he was wounded for our transgressions".
By this offer was fulfilled the prophecy in Ps 69:21, and which he did not altogether refuse; for it follows,
and when he had tasted thereof, he would not drink: not because it was the vinegar of Gentiles, which was forbidden by the Jewish canons (q), lest it should have been offered to idols; but because he would make use of no means either to prolong his life, or discompose his mind; and that it might appear he knew what he did, and that he was not afraid nor unwilling to die; though he thought fit to taste of it in a superficial way, to show he did not despise nor resent their offer; and that he was really athirst, and ready to drink a more disagreeable potion than that,
(o) T. Bab. Avoda Zara, fol. 12. 2. (p) Midrash Ruth, fol. 33. 2. (q) T. Bab. Avoda Zara, fol. 29. 2.
John Wesley
27:34 They gave him vinegar mingled with gall - Out of derision: which, however nauseous, he received and tasted of. St. Mark mentions also a different mixture which was given him, Wine mingled with myrrh: such as it was customary to give to dying criminals, to make them less sensible of their sufferings: but this our Lord refused to taste, determining to bear the full force of his pains.
27:3527:35: Եւ հանեալ զնա ՚ի խաչ, բաժանեցին զհանդերձսն նորա վիճակաւ. զի լցցի՛ բանն՝ որ ասացաւ ՚ի մարգարեէն. Բաժանեցին զհանդերձս իմ յիւրեանս, եւ ՚ի վերայ պատմուճանի իմոյ վիճակս արկանէին։
35 Եւ նրան խաչը հանելով՝ բաժանեցին նրա զգեստները՝ վիճակ գցելով, որպէսզի կատարուի այն խօսքը, որ ասուեց մարգարէի կողմից. «Իմ զգեստները բաժանեցին իրենց մէջ եւ իմ պատմուճանի վրայ վիճակ էին գցում»
35 Զանիկա խաչը հանեցին եւ անոր հանդերձները վիճակով բաժնեցին. [որպէս զի մարգարէէն ըսուածը կատարուի, «Իմ հանդերձներս իրենց մէջ բաժնեցին եւ իմ պատմուճանիս վրայ վիճակ ձգեցին»]։
Եւ հանեալ զնա ի խաչ` բաժանեցին զհանդերձս նորա վիճակաւ. [104]զի լցցի բանն որ ասացաւ ի մարգարէէն. Բաժանեցին զհանդերձս իմ յիւրեանս, ի վերայ պատմուճանի իմոյ վիճակս արկանէին:

27:35: Եւ հանեալ զնա ՚ի խաչ, բաժանեցին զհանդերձսն նորա վիճակաւ. զի լցցի՛ բանն՝ որ ասացաւ ՚ի մարգարեէն. Բաժանեցին զհանդերձս իմ յիւրեանս, եւ ՚ի վերայ պատմուճանի իմոյ վիճակս արկանէին։
35 Եւ նրան խաչը հանելով՝ բաժանեցին նրա զգեստները՝ վիճակ գցելով, որպէսզի կատարուի այն խօսքը, որ ասուեց մարգարէի կողմից. «Իմ զգեստները բաժանեցին իրենց մէջ եւ իմ պատմուճանի վրայ վիճակ էին գցում»
35 Զանիկա խաչը հանեցին եւ անոր հանդերձները վիճակով բաժնեցին. [որպէս զի մարգարէէն ըսուածը կատարուի, «Իմ հանդերձներս իրենց մէջ բաժնեցին եւ իմ պատմուճանիս վրայ վիճակ ձգեցին»]։
zohrab-1805▾ eastern-1994▾ western am▾
27:3535 Распявшие же Его делили одежды его, бросая жребий;
27:35  σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον,
27:35. σταυρώσαντες ( Having-en-staked ) δὲ (moreover) αὐτὸν (to-it) διεμερίσαντο ( they-portioned-through-to ) τὰ ( to-the-ones ) ἱμάτια ( to-apparelets ) αὐτοῦ (of-it) βάλλοντες ( casting ) κλῆρον , ( to-a-lot ,"
27:35. postquam autem crucifixerunt eum diviserunt vestimenta eius sortem mittentesAnd after they had crucified him, they divided his garments, casting lots; that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among them; and upon my vesture they cast lots.
35. And when they had crucified him, they parted his garments among them, casting lots:
27:35. Then, after they had crucified him, they divided his garments, casting lots, in order to fulfill what was spoken by the prophet, saying: “They divided my garments among them, and over my vestment they cast lots.”
27:35. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots:

35 Распявшие же Его делили одежды его, бросая жребий;
27:35  σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον,
27:35. postquam autem crucifixerunt eum diviserunt vestimenta eius sortem mittentes
And after they had crucified him, they divided his garments, casting lots; that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among them; and upon my vesture they cast lots.
27:35. Then, after they had crucified him, they divided his garments, casting lots, in order to fulfill what was spoken by the prophet, saying: “They divided my garments among them, and over my vestment they cast lots.”
27:35. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 (Мк XV:24; Лк XXIII:34; Ин XIX:23). Порядок событий у синоптиков сравнительно с Иоанном изменен. У Иоанна (XIX:18-22) помещены здесь рассказы о распятии со Христом двух разбойников и прикреплении ко кресту надписания вины Христа, и только уже после этого Иоанн рассказывает о разделении одежд Христа; потом, что воины стерегли Христа (только у Мф 36), затем о крестной надписи и, наконец, о распятии вместе со Христом двух разбойников. Если признать порядок у Иоанна точным, то рассказы синоптиков следует расположить в таком порядке: Ин XIX:19 — Мф XXVII:38 — Мк XV:27 — Лк XXIII:33 (с добавлением Лк XXIII:34); Ин XIX:19 — Мф XXVII:37 — Мк XV:26; Лк XXIII:38. Затем у одного только Иоанна рассказ XIX:20-22, а 23 стих Иоанна совпадает с Мф XXVII:35 — Мк XV:24 — Лк XXIII:34. Выделяя одного Матфея, находим, что, при соглашении с Иоанном, порядок событий должен быть таков: Мф XXVII:38, 37, 35 и 36. — Одежды осужденных, как это бывает и теперь, принадлежали палачам. Впрочем, Эдершейм замечает: «обыкновенно думают, что таков был всеобщий римский обычай. Но на это нет никаких доказательств, а позднее это было ясно воспрещено (Ulpianus, Digest XLVIII:20, 6). Но если было воспрещено, то, стало быть, обычай существовал раньше. Из сообщения Иоанна (XIX:23) видно, что одежды Христа были разделены на четыре части потому, что распятие совершенно было четырьмя воинами (quaternion). Другие евангелисты об этом не говорят, ограничиваясь только замечанием, что воины делили одежды Христа. К этим словам у Матфея и Марка сделана была древняя прибавка «да сбудется реченное… бросали жребий», заимствованная из Пс XXI:19, подлинная у Иоанна (XIX:24), но правильно выпущенная у Матфея (Мк XV:28 неподлинен), как в русском, так и в славянском текстах. Таким образом, сообщая о разделении одежд, Матфей и Марк, очевидно, не думали о том, что здесь исполняется, и притом весьма удивительно и оригинально, древнее пророчество. Об этом вспомнил, и притом гораздо позже, один только Иоанн. Мнения о том, распят ли был Христос совершенно нагим, или так, как Он изображается на кресте, с «лентием» (lenteum), разнятся. Обыкновенно пред распятием с осужденных снимали все одежды, Афанасий Великий, Амвросий, Августин и др. утверждали, что Христос был распят совершенно обнаженным; действительно, ничем нельзя доказать, что он имел subligaculum. Только в апокрифическом Евангелии Никодима сказано, что «expoliaverunt eum vestimentis et praecinxerunt lenteo et coronam de spinis imposuerunt super caput ejus». «После того, как насмеялись над Ним, повели Его на распятие и, обнаживши Его, взяли себе одежды Его и, севши, выжидали, когда Он испустит дух. И разделили одежды Его, как это обыкновенно бывает с осужденными самого низкого рода, с отверженными, с беззащитными и беспомощными; разделили те ризы, которые произвели столько чудес и которые, однако же, не оказывали тогда никакого действия, так как Христос удерживал Свою неизреченную силу» (Златоуст).
Adam Clarke: Commentary on the Bible - 1831
27:35: And they crucified him - Crucifixion properly means the act of nailing or tying to a cross. The cross was made of two beams, either crossing at the top at right angles, like a T, or in the middle of their length, like an X. There was, besides, a piece on the center of the transverse beam, to which the accusation or statement of the crime of the culprit was attached, and a piece of wood which projected from the middle, on which the person sat, as on a sort of saddle; and by which the whole body was supported. Tertullian mentions this particularly: Nobis, says he, tota crux imputatur, cum antenna scilicet sua, et cum illo Sedills excessu. Advers. Nationes, lib. ii. Justin Martyr, in his dialogue with Trypho the Jew, gives precisely the same description of the cross; and it is worthy of observation that both he and Tertullian flourished before the punishment of the cross had been abolished. The cross on which our Lord suffered was of the former kind; being thus represented in all old monuments, coins, and crosses. St. Jerome compares it to a bird flying, a man swimming, or praying with his arms extended. The punishment of the cross was inflicted among the ancient Hindoos from time immemorial for various species of theft; see Halhead's Code of Gentoo Laws, p. 248, and was common among the Syrians, Egyptians, Persians, Africans, Greeks, and Romans: it is also still in use among the Chinese, who do not nail, but tie the criminal to it. It was probably the Romans who introduced it among the Jews. Before they became subject to the Romans, they used hanging or gibbeting, but not the cross. This punishment was the most dreadful of all others, both for the shame and pain of it: and so scandalous, that it was inflicted as the last mark of detestation upon the vilest of people. It was the punishment of robbers and murderers, provided they were slaves; but if they were free, it was thought too infamous a punishment for such, let their crimes be what they might.
The body of the criminal was fastened to the upright beam, by nailing or tying the feet to it, and on the transverse piece by nailing, and sometimes tying the hands to it. As the hands and feet are the grand instruments of motion, they are provided with a greater quantity of nerves; and the nerves in those places, especially the hands, are peculiarly sensible. Now, as the nerves are the instruments of all sensation or feeling, wounds in the parts where they abound must be peculiarly painful; especially when inflicted with such rude instruments as large nails, forced through the places by the violence of a hammer; thus tearing asunder the nervous fibrillae, delicate tendons, and small bones of those parts. This punishment will appear dreadful enough, when it is considered that the person was permitted to hang (the whole weight of his body being borne up by his nailed hands and the projecting piece which passed between the thighs) till he perished through agony and lack of food. Some, we are informed, have lived three whole days in this state. It is true that, in some cases, there was a kind of mercy shown to the sufferer, which will appear sufficiently horrid, when it is known that it consisted in breaking the bones of their legs and thighs to pieces with a large hammer, in order to put them the sooner out of pain! Such a coup de grace as this could only spring from those tender mercies of the wicked which God represents as cruelty itself. Some were permitted to hang on the cross till eaten up by birds of prey, which often began to tear them before life was extinct. Horace alludes to this punishment, and from what he says, it seems to have been inflicted on slaves, etc., not on trifling occasions, but for the most horrible crimes.
Si quis eum servum, patinam qui tollere jussus
Semesos pisces tepidumque ligurrierit jus,
In Cruce suffigat.
Hor. Satyr. l. i. s. 3. v. 80
If a poor slave who takes away your plate,
Lick the warm sauce, or half cold fragments eat,
Yet should you crucify the wretch!
Francis
Non hominem occidi: non pasces in Cruce corvos.
"I have not committed murder:
Then thou shalt not be nailed to the cross, to feed the ravens."
Hor. Epist. l. i. s. 16. v. 48.
The anguish occasioned by crucifixion was so intense, that crucio, (a cruce), among the Romans, was the common word by which they expressed suffering and torment in general.
And parted his garments, casting lots - These were the Roman soldiers, who had crucified him: and it appears from this circumstance, that in those ancient times the spoils of the criminal were claimed by the executioners, as they are to the present day. It appears that they divided a part, and cast lots for the rest: viz. for his seamless coat, Joh 19:23, Joh 19:24.
That it might be fulfilled which was spoken by the prophet, saying, They parted my garments among them, and upon my vesture did they cast lots - The whole of this quotation should be omitted, as making no part originally of the genuine text of this evangelist. It is omitted by almost every MS. of worth and importance, by almost all the versions, and the most reputable of the primitive fathers, who have written or commented on the place. The words are plainly an interpolation, borrowed from Joh 19:24, in which place they will be properly noticed.
Albert Barnes: Notes on the Bible - 1834
27:35: And they crucified him - To "crucify" means to put to death on a cross. The "cross" has been described at Mat 27:32. The usual manner of the crucifixion was as follows: After the criminal had carried the cross, attended with every possible gibe and insult, to the place of execution, a hole was dug in the earth to receive the foot of it. The cross was laid on the ground; the person condemned to suffer was stripped and was extended on it, and the soldiers fastened the hands and feet either by nails or thongs. After they had driven the nails deeply in the wood, they elevated the cross with the agonizing sufferer on it, and, in order to fix it more firmly in the earth, they let it fall violently into the hole which they had dug to receive it. This sudden fall gave to the person that was nailed to it a violent and convulsive shock, and greatly increased his sufferings. The crucified person was then suffered to hang, commonly, until pain, exhaustion, thirst, and hunger ended his life. Sometimes the sufferings continued for days; and when friendly death terminated the life, the body was often suffered to remain - a loathsome object, putrefying in the sun or devoured by birds.
This punishment was deemed the most disgraceful and ignominious that was practiced among the Romans. It was the way in which slaves, robbers, and the most notorious and abandoned wretches were commonly put to death. It was this, among other things, that exposed those who preached the gospel to so much shame and contempt among the Greeks and Romans. They despised everything that was connected with the death of one who had been put to death as a slave and an outlaw.
Since it was the most ignominious punishment known, so it was the most painful. The following circumstances made it a death of special pain:
1. The position of the arms and the body was unnatural, the arms being extended back and almost immovable. The least motion gave violent pain in the hands and feet, and in the back, which was lacerated with stripes.
2. The nails, being driven through the parts of the hands and feet which abound with "nerves," created the most exquisite anguish.
3. The exposure of so many wounds to the air brought on a violent inflammation, which greatly increased the poignancy of the suffering.
4. The free circulation of the blood was pRev_ented. More blood was carried out in the arteries than could be returned by the veins. The consequence was, that there was a great increase of blood in the veins of the head, producing an intense pressure and violent pain. The same was true of other parts of the body. This intense pressure in the blood-vessels was the source of inexpressible misery.
5. The pain gradually increased. There was no relaxation and no rest. There was no prospect but death. The sufferer was commonly able to endure it until the third, and sometimes even to the seventh day. The intense sufferings of the Saviour, however, were sooner terminated. This was caused, perhaps, in some measure, by his pRev_ious fatigue and exhaustion, but still more by the intense sufferings of his soul in bearing our griefs and carrying our sorrows in making an atonement for the sins of the world.
And parted his garments - It was customary to crucify a person naked. The clothes of the sufferer belonged to those who were executioners. John says (Joh 19:23) that they divided his garments into four parts, to each soldier a part, but for his coat they cast lots. See the notes at the place. When Matthew says, therefore, that they parted his garments, casting lots, it is to be understood that they "divided" one part of them, and for the other part of them they cast lots.
That it might be fulfilled ... - The words here quoted are found in Psa 22:18. The whole psalm is usually referred to Christ, and is a most striking description of his sufferings and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:35: they crucified: Psa 22:16; Joh 20:20, Joh 20:25, Joh 20:27; Act 4:10
parted: Mar 15:24-32; Luk 23:34; Joh 19:23, Joh 19:24
that it: Psa 22:18
Geneva 1599
27:35 (8) And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
(8) He is made a curse, so that in him we may be blessed: his garments are taken from him so that we might be enriched by his nakedness.
John Gill
27:35 And they crucified him,.... That is, the soldiers: they laid the cross upon the ground, and stretched Christ upon it; they extended his two arms as far as they could, to the transverse part of it, and nailed his hands unto it: his two feet they fixed by each other on a basis, in the body of the cross, through which they also drove nails; and then raising it up, fixed it in the earth, and left him hanging on it till he expired. This death was not only painful and cruel, but exceedingly shameful and ignominious: it was what was inflicted on the meanest of persons, as servants, whose form Christ had taken; and upon the worst of men, as murderers, cut-throats, thieves, and the vilest of men (r) among whom Christ was now numbered:
and parted his garments, casting lots: for they stripped him of his clothes before they fixed him to the cross, and crucified him naked, as was the custom of the Romans (s); as it was of the Jews to stone and hang persons naked: their canons run thus (t),
"when he is four cubits off of the place of stoning, they strip off his garments; a man they cover before, a woman both behind and before; the words of Judah: but the wise men say, a man is stoned naked, and a woman is not stoned naked: a man, they hang him with his face to the people; a woman, with her face to the tree. R. Eliezer, and the wise men say, a man is hanged, but a woman is not hanged.
On which the Gemara (u) says,
"what is the sense of the Rabbins? the Scripture says, "thou shalt hang him"; him, and not her: and, says R. Eliezer, him, , "without his clothes".
So our Lord was crucified; his clothes were a perquisite of the soldiers; there were four of them, as we learn from Jn 19:23, and they parted them into four parts, and then cast lots whose each part should be; or rather, they divided his garments into four parts, and each took his part; but his vesture, or coat, being seamless, and woven from top to bottom, they did not choose to tear it into pieces, but cast lots for it, who should have it:
that it might be fulfilled which was spoken by the prophet, by David, in Ps 22:18,
they parted my garments among them, and upon my vesture did they cast lots. All this, Beza says, is not in any of the ancient copies; nor is it in the Syriac, Arabic, Persic, and Ethiopic versions, but stands in the Vulgate Latin, and in Munster's Hebrew Gospel,
See Gill on Jn 19:24.
(r) Lipsius de Cruce, l. 1. c. 12. & 13. (s) Lipsius de Cruce, l. 2. c. 7. (t) Misn. Sanhedrin, c. 6. sect. 3, 4. (u) T. Bab. Sanhedrin, fol. 46. 1.
John Wesley
27:35 They parted his garments - This was the custom of the Romans. The soldiers performed the office of executioners, and divided among them the spoils of the criminals. My vesture - That is, my inner garment. Ps 22:18.
27:3627:36: Եւ նստեալ՝ պահէի՛ն զնա։
36 Ու նստած՝ նրան պահպանում էին
36 Անոնք նստեր զանիկա կը պահէին։
Եւ նստեալ պահէին զնա:

27:36: Եւ նստեալ՝ պահէի՛ն զնա։
36 Ու նստած՝ նրան պահպանում էին
36 Անոնք նստեր զանիկա կը պահէին։
zohrab-1805▾ eastern-1994▾ western am▾
27:3636 и, сидя, стерегли Его там;
27:36  καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ.
27:36. καὶ (and) καθήμενοι ( sitting-down ) ἐτήρουν (they-were-keeping-unto) αὐτὸν (to-it) ἐκεῖ. (thither)
27:36. et sedentes servabant eumAnd they sat and watched him.
36. and they sat and watched him there.
27:36. And sitting down, they observed him.
27:36. And sitting down they watched him there;
And sitting down they watched him there:

36 и, сидя, стерегли Его там;
27:36  καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ.
27:36. et sedentes servabant eum
And they sat and watched him.
27:36. And sitting down, they observed him.
27:36. And sitting down they watched him there;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36 Воины, которым поручалось распятие, подлежали строжайшей ответственности в случае, если бы осужденный был каким-нибудь образом освобожден от наказания и спасен.
Adam Clarke: Commentary on the Bible - 1831
27:36: They watched him - To prevent his disciples or relatives from taking away the body or affording any relief to the sufferer.
Albert Barnes: Notes on the Bible - 1834
27:36: They watched him there - That is, the four soldiers who had crucified him. They watched him lest his friends should come and release him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:36: Mat 27:54; Mar 15:39, Mar 15:44
John Gill
27:36 And sitting down, they watched him there. That is, the soldiers, after they had crucified Jesus, and parted his garments, sat down on the ground at the foot of the cross, and there watched him, lest his disciples should take him down; though there was no need to fear that, since they were few, and weak, and wanted courage, and were in the utmost dread and consternation themselves; or lest the people, who were very changeable with respect to Christ, one day saying Hosanna to the son of David, and another day crucify him, crucify him, should once more change their sentiments of him, and through pity to him rise and take him down; or rather, lest Jesus himself should, by his miraculous power, unloose himself, come down, and make his escape. It was usual with the Romans to set a soldier, or soldiers, to watch those that were crucified, not only before they expired, but after they were dead, lest they should be took down and buried; as appears from Petronius, Plutarch, and others (w). This seems to be the watch Pilate refers to, Mt 27:65, and over which there was a centurion, Mt 27:54.
(w) Vid. Lipsium de Cruce, l. 2. c. 16. & Lydium. de re militari, l. 5. c. 4. p. 191. Kirchman. de funeribus Rom. append. c. 9. p. 726.
27:3727:37: Եւ եդին ՚ի վերայ գլխոյ նորա գրեալ՝ զվնա՛ս նորա, թէ՝ Ա՛յս է Յիսուս թագաւորն Հրէից[542]։ [542] Ոմանք. Թէ սա է Յիսուս թա՛՛։
37 Եւ նրա գլխի վերեւը դրեցին նրա յանցապարտութեան գիրը, թէ՝ սա՛ է Յիսուսը՝ հրեաների թագաւորը
37 Անոր գլխուն վրայ իր յանցանքը գրուած դրին, թէ ‘Ասիկա է Յիսուս, Հրէից թագաւորը’։
Եւ եդին ի վերայ գլխոյ նորա գրեալ զվնաս նորա, թէ` Այս է Յիսուս, թագաւորն Հրէից:

27:37: Եւ եդին ՚ի վերայ գլխոյ նորա գրեալ՝ զվնա՛ս նորա, թէ՝ Ա՛յս է Յիսուս թագաւորն Հրէից[542]։
[542] Ոմանք. Թէ սա է Յիսուս թա՛՛։
37 Եւ նրա գլխի վերեւը դրեցին նրա յանցապարտութեան գիրը, թէ՝ սա՛ է Յիսուսը՝ հրեաների թագաւորը
37 Անոր գլխուն վրայ իր յանցանքը գրուած դրին, թէ ‘Ասիկա է Յիսուս, Հրէից թագաւորը’։
zohrab-1805▾ eastern-1994▾ western am▾
27:3737 и поставили над головою Его надпись, означающую вину Его: Сей есть Иисус, Царь Иудейский.
27:37  καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην· οὖτός ἐστιν ἰησοῦς ὁ βασιλεῦς τῶν ἰουδαίων.
27:37. καὶ (And) ἐπέθηκαν (they-placed-upon) ἐπάνω (upon-up-unto-which) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτοῦ (of-it) τὴν (to-the-one) αἰτίαν (to-an-appealing-unto) αὐτοῦ (of-it) γεγραμμένην (to-having-had-come-to-be-scribed,"ΟΥΤΟΣ (The-one-this) ΕΣΤΙΝ (it-be) ΙΗΣΟΥΣ (an-Iesous) Ο (the-one) ΒΑΣΙΛΕΥΣ (a-ruler-of) ΤΩΝ (of-the-ones) ΙΟΥΔΑΙΩΝ . ( of-Iouda-belonged )
27:37. et inposuerunt super caput eius causam ipsius scriptam hic est Iesus rex IudaeorumAnd they put over his head his cause written: THIS IS JESUS THE KING OF THE JEWS.
37. And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
27:37. And they set his accusation above his head, written as: THIS IS JESUS, KING OF THE JEWS.
27:37. And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS:

37 и поставили над головою Его надпись, означающую вину Его: Сей есть Иисус, Царь Иудейский.
27:37  καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην· οὖτός ἐστιν ἰησοῦς ὁ βασιλεῦς τῶν ἰουδαίων.
27:37. et inposuerunt super caput eius causam ipsius scriptam hic est Iesus rex Iudaeorum
And they put over his head his cause written: THIS IS JESUS THE KING OF THE JEWS.
27:37. And they set his accusation above his head, written as: THIS IS JESUS, KING OF THE JEWS.
27:37. And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37 (Мк XV:26; Лк XXIII:38, Ин XIX:19). У всех евангелистов содержание надписи разное. Буквально: Мф — «сей есть Иисус, Царь Иудейский»; Мк — «Царь Иудейский»; Лука — «Царь Иудейский сей»; Иоанн — «Иисус Назарянин, Царь Иудейский». Очевидно, все евангелисты воспроизводили эту надпись по памяти, переводя ее на греческий с еврейского и латинского; но содержание ее сходно у всех них по существу. При такой разнице трудно, конечно, решить вопрос, какова была подлинная надпись. Думают, что у Матфея ontoV estin IhsouV o basileuV twn Ioudaiwn — точное воспроизведение латинской надписи (Hic est Iesus Rex Judaeorum). Долго ли висела эта надпись после снятия с креста тела Спасителя, и долго ли стоял на Голгофе самый крест, ничего неизвестно. Точно так же неизвестно, прикрепили ли эту надпись над головой Иисуса Христа сами воины; но, вероятно, — они. Это могло быть сделано воинами уже после распятия Иисуса Христа.
Adam Clarke: Commentary on the Bible - 1831
27:37: His accusation - It was a common custom to affix a label to the cross, giving a statement of the crime for which the person suffered. This is still the case in China, when a person is crucified. Sometimes a person was employed to carry this before the criminal, while going to the place of punishment.
It is with much propriety that Matthew calls this αιτια, accusation; for it was false that ever Christ pretended to be King Of The Jews, in the sense the inscription held forth: he was accused of this, but there was no proof of the accusation; however it was affixed to the cross. From Joh 19:21, we find that the Jews wished this to be a little altered: Write, said they, that He said, l am king of the Jews; thus endeavoring, by the addition of a vile lie, to countenance their own conduct in putting him to death. But this Pilate refused to do. Both Luke, Luk 23:38, and John, Joh 19:20, say that this accusation was written in Greek, Latin, and Hebrew. In those three languages, we may conceive the label to stand thus, according to the account given by St. John; the Hebrew being the mixed dialect then spoken.
In Hebrew - ΕβραΐϚι:
ישוע נצריא מלכא דיהודיא
In Greek - ΕλληνιϚι:
ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΕ ΤΩΝ ΙΟΥΔΑΙΩΝ
In Latin - ΡωμαΐϚι:
IESUS NAZARENUS REX IUDAEORUM
It is only necessary to observe, that all the letters, both of the Greek and Roman alphabets, were those now called square or uncial, similar to these above.
Albert Barnes: Notes on the Bible - 1834
27:37: And set up over his head - John says Joh 19:19 that Pilate wrote the title and put it upon the cross. Probably Pilate wrote it or caused it to be written, and directed the soldiers to set it up. A man is often said to do what he directs others to do. It was customary to set up over the heads of persons crucified the crime for which they suffered, and the name of the sufferer The accusation on which Jesus had been condemned by Pilate was his claiming to be the King of the Jews.
This is Jesus, the King of the Jews - The evangelists differ in the account of this title. Mark Mar 15:26 says it was, "The King of the Jews." Luke Luk 23:38, "This is the King of the Jews." John Joh 19:19, "Jesus of Nazareth, the King of the Jews." But the difficulty may be easily removed. John says that the title was written in Hebrew, Greek, and Latin. It is not at all improbable that the inscription "varied" in these languages. One evangelist may have translated it from the Hebrew, another from the Greek, a third from the Latin, and a fourth may have translated one of the inscriptions a little differently from another. Besides, the evangelists all agree in the main point of the inscription, namely, that he was the King of the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:37: his accusation: Mar 15:26; Luk 23:38; Joh 19:19-22
Geneva 1599
27:37 (9) And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
(9) He is pronounced the true Messiah, even by those who reject him.
John Gill
27:37 And set up over his head his accusation written,.... The Evangelist John calls it a "title", Jn 19:19, and Luke, a "superscription", Lk 23:38, and Mark, the "superscription of his accusation", Mk 15:26, it was what contained the sum and substance of what he was accused, and for which he was condemned, and suffered. The Syriac and Persic versions here render it, "the cause of his death". It was written by Pilate in Hebrew, Greek, and Latin, that all might read it; and by his orders it was put upon the cross, and over the head of Jesus by the soldiers. This title, or inscription, setting forth the person's crime, used to be carried before him, or put upon him, as he was led to execution (x): but here it was set upon the cross, and perhaps nailed unto it; to which the apostle seems to allude in Col 2:14, the substance of it was,
this is Jesus the king of the Jews. This was what the chief priests accused him of to Pilate, and about which he questioned him, and for which they desired he might be crucified; urging, that should he let him go, he could not be Caesar's friend. Hence Pilate wrote his accusation in this form, not so much in derision of Jesus; for by conversation with him he understood what sort of a king he was, as to the reproach of the Jews for crucifying him who was their king; being the person that was prophesied of in their books, as king of Zion, and whom they expected as such, though now they denied and rejected him,
(x) Lipsius de Cruce, l. 2. c. 11.
27:3827:38: Յայնժամ հանին ընդ նմա ՚ի խաչ երկո՛ւս աւազակս, մի՝ յաջմէ՛ նորա, եւ մի յահեկէ։
38 Միեւնոյն ժամանակ նրա հետ խաչը հանեցին երկու աւազակներ՝ մէկը նրա աջից, եւ միւսը՝ ձախից:
38 Այն ատեն անոր հետ երկու աւազակ խաչուեցան, մէկը անոր աջ կողմը ու մէկը ձախ կողմը։
Յայնժամ հանին ընդ նմա ի խաչ երկուս աւազակս, մի յաջմէ նորա եւ մի յահեկէ:

27:38: Յայնժամ հանին ընդ նմա ՚ի խաչ երկո՛ւս աւազակս, մի՝ յաջմէ՛ նորա, եւ մի յահեկէ։
38 Միեւնոյն ժամանակ նրա հետ խաչը հանեցին երկու աւազակներ՝ մէկը նրա աջից, եւ միւսը՝ ձախից:
38 Այն ատեն անոր հետ երկու աւազակ խաչուեցան, մէկը անոր աջ կողմը ու մէկը ձախ կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
27:3838 Тогда распяты с Ним два разбойника: один по правую сторону, а другой по левую.
27:38  τότε σταυροῦνται σὺν αὐτῶ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων.
27:38. Τότε (To-the-one-which-also) σταυροῦνται (they-be-en-staked) σὺν (together) αὐτῷ (unto-it) δύο (two) λῃσταί, (robbers,"εἷς (one) ἐκ (out) δεξιῶν ( of-right-belonged ) καὶ (and) εἷς (one) ἐξ (out) εὐωνύμων . ( of-goodly-named )
27:38. tunc crucifixi sunt cum eo duo latrones unus a dextris et unus a sinistrisThen were crucified with him two thieves: one on the right hand and one on the left.
38. Then are there crucified with him two robbers, one on the right hand, and one on the left.
27:38. Then two robbers were crucified with him: one on the right and one on the left.
27:38. Then were there two thieves crucified with him, one on the right hand, and another on the left.
Then were there two thieves crucified with him, one on the right hand, and another on the left:

38 Тогда распяты с Ним два разбойника: один по правую сторону, а другой по левую.
27:38  τότε σταυροῦνται σὺν αὐτῶ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων.
27:38. tunc crucifixi sunt cum eo duo latrones unus a dextris et unus a sinistris
Then were crucified with him two thieves: one on the right hand and one on the left.
27:38. Then two robbers were crucified with him: one on the right and one on the left.
27:38. Then were there two thieves crucified with him, one on the right hand, and another on the left.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 (Мк XV:27; Лк XXIII:33; Ин XIX:18). Совершенно неизвестные люди, вероятно, пойманные и уличенные в важных уголовных преступлениях, грабежах, разбоях, убийствах, возмущениях и проч. В предании нераскаявшийся разбойник называется Гестас, а покаявшийся — Дисмас.
Adam Clarke: Commentary on the Bible - 1831
27:38: Two thieves - ΛῃϚαι, robbers, or cutthroats: men who had committed robbery and murder; for it does not appear that persons were crucified for robbery only. Thus was our Lord numbered (his name enrolled, placed as it were in the death warrant) with transgressors, according to the prophetic declaration, Isa 53:12; and the Jews placed him between these two, perhaps to intimate that he was the worst felon of the three.
Albert Barnes: Notes on the Bible - 1834
27:38: Two thieves crucified ... - Rather two "robbers." Pilate did not reside in Jerusalem. When he came there on the great feasts, or at other times, it was, in part, to hold courts for the trial of criminals. These robbers had been probably condemned at that time; and to show greater contempt for Jesus, he was crucified between men of that abandoned character, and on a cross that should have been occupied by their companion and leader, Barabbas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:38: Mat 27:44; Isa 53:12; Mar 15:27, Mar 15:28; Luk 22:37, Luk 23:32, Luk 23:33, Luk 23:39-43; Joh 19:18; Joh 19:31-35
Geneva 1599
27:38 (10) Then were there two thieves crucified with him, one on the right hand, and another on the left.
(10) Christ then began to judge the world, when after his judgment he hung between two thieves.
John Gill
27:38 Then were there two thieves crucified with him,.... Which seems contrary to one of their canons, which runs thus; .
, "they do not judge two in one day" (y), unless they were both in the same crime, and died the same death: but here were three persons, Jesus, and these two malefactors, condemned and executed in one, and the same day: these two thieves were led out with Jesus, to be put to death with him, according to Lk 23:32, and were crucified with him upon the same spot of ground; their death was the same, but not their crime:
one the right hand, and another on the left; and Jesus in the midst, as John relates, Jn 19:18, and hereby was fulfilled, as Mark observes, Mk 15:28, a prophecy in Is 53:12. If this was so ordered by Pilate, it might be done in order to cover the sin, and take off the reproach of putting an innocent person to death, suggesting hereby he was one of them; though this seems rather to be done by the Jews, the soldiers agreeing to it, for the greater reproach of Jesus; intimating, that he was the worst of these malefactors, and a ringleader of such sort of persons: and whereas they had observed, he took it ill at their hands that they should come to apprehend him with swords and staves, as if he was a thief and a robber; to vex and distress him the more, they crucify him between two such persons: but the grand reason why it was so ordered, was, that though Christ was no transgressor, he was accounted one, and stood in the room and stead of sinners, and was numbered with them, and as such was treated by divine justice, and accordingly died for them,
(y) T. Bab. Sanhedrin, fol. 35. 1. & 46. 1. Bemidbar Rabba, sect. 8. fol. 190. 1.
John Wesley
27:38 Mk 15:27; Lk 23:32.
27:3927:39: Եւ որ անցանէինն՝ հայհոյէի՛ն զնա. շարժէին զգլուխս իւրեանց,
39 Եւ մօտով անցնողները հայհոյում էին նրան, շարժում էին գլուխներն ու ասում
39 Անոնք որ կ’անցնէին՝ կը հայհոյէին անոր, գլուխնին կը շարժէին,
Եւ որ անցանէինն` հայհոյէին զնա, շարժէին զգլուխս իւրեանց:

27:39: Եւ որ անցանէինն՝ հայհոյէի՛ն զնա. շարժէին զգլուխս իւրեանց,
39 Եւ մօտով անցնողները հայհոյում էին նրան, շարժում էին գլուխներն ու ասում
39 Անոնք որ կ’անցնէին՝ կը հայհոյէին անոր, գլուխնին կը շարժէին,
zohrab-1805▾ eastern-1994▾ western am▾
27:3939 Проходящие же злословили Его, кивая головами своими
27:39  οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν
27:39. Οἱ (The-ones) δὲ (moreover) παραπορευόμενοι ( traversing-beside-of ) ἐβλασφήμουν (they-were-harmfully-declaring-unto) αὐτὸν (to-it) κινοῦντες ( moving-unto ) τὰς ( to-the-ones ) κεφαλὰς ( to-heads ) αὐτῶν ( of-them )
27:39. praetereuntes autem blasphemabant eum moventes capita suaAnd they that passed by blasphemed him, wagging their heads,
39. And they that passed by railed on him, wagging their heads,
27:39. But those passing by blasphemed him, shaking their heads,
27:39. And they that passed by reviled him, wagging their heads,
And they that passed by reviled him, wagging their heads:

39 Проходящие же злословили Его, кивая головами своими
27:39  οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν
27:39. praetereuntes autem blasphemabant eum moventes capita sua
And they that passed by blasphemed him, wagging their heads,
27:39. But those passing by blasphemed him, shaking their heads,
27:39. And they that passed by reviled him, wagging their heads,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 и 40. (Мк XV:29, 30). Adversarionum scommata possunt numerari septem (насмешек врагов можно насчитать семь — Бенгель). Как и всегда бывает, на публичную казнь собралось смотреть множество народа, который проходил толпою близко (paraiporeuomenoi) от креста. Проходившие порицали Христа, бранили Его, выражая свое злорадство киванием или покачиванием головы (ср. Иов XVI:4; Пс XXI:8; CVIII:25; Ис XXXVII:22; Иep VIII:16; Плач II:15). Не все, конечно, припоминали слова Христа о разрушении храма и восстановлении его в три дня. Но видно, что слова эти когда-то поразили народный слух, были воспроизведены на суде у Каиафы и, по всей вероятности, передавались из уст в уста. Наличная действительность была совершенно противоположна такому утверждению Христа. Тут все говорило только о крайнем страдании и уничижении. Красивые кресты с изображениями Спасителя существуют только в воображении художников. В действительности же не было ничего подобного. Мы не должны ничего здесь воображать, кроме самого крайнего ужаса и самой крайней человеческой бедности и страдания. И этот ужас, эти страдания вызывали не сожаление, а насмешки!
Adam Clarke: Commentary on the Bible - 1831
27:39: Wagging their heads - In token of contempt.
Albert Barnes: Notes on the Bible - 1834
27:39: Wagging their heads - In token of derision and insult. See Job 16:4; Psa 109:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:39: Rev_iled: Psa 22:6, Psa 22:7, Psa 22:17, Psa 31:11-13, Psa 35:15-21, Psa 69:7-12, Psa 69:20, Psa 109:2, Psa 109:25; Lam 1:12; Lam 2:15-17; Mar 15:29, Mar 15:30; Luk 23:35-39; Pe1 2:22-24
Geneva 1599
27:39 (11) And they that passed by reviled him, wagging their heads,
(11) To make full satisfaction for us, Christ suffered and overcame not only the torments of the body, but also the most horrible torments of the mind.
John Gill
27:39 And they that passed by,.... In the road to or from Jerusalem; for, it seems, the crosses were placed by the wayside; or they who passed by the cross, the populace that came from Jerusalem, on purpose to see the sight,
Rev_iled him, or "blasphemed him": they spoke all manner of evil of him, they could think of, to which he answered not a word; and which may teach us patience under the revilings of men: this was foretold of him, Ps 89:51, "they have reproached the footsteps of thine anointed", or "Messiah"; and which Jarchi explains by "the ends of the king Messiah"; his last times, towards the close of his days; and cites that passage in the Misna (z),
"in the heels, or, as Buxtorf renders it, in the end of the days of the Messiah impudence shall be multiplied,
as it now was exceedingly:
wagging their heads; in derision of him, and as exulting in his misery; see Is 37:22. This also was prophesied of him in
Ps 22:7.
(z) Sota, c. 9. sect. 15.
27:4027:40: եւ ասէին. Վա՞հ. որ քակէիր զտաճարն, եւ զերիս աւուրս շինէիր զնա. ապրեցո՛ զքեզ, թէ Որդի ես Աստուծոյ՝ է՛ջ ՚ի խաչէդ[543]։ [543] Ոմանք. Եթէ Որդի ես։
40 «Վա՛հ, դու որ քանդում էիր տաճարը եւ երեք օրից այն շինում, փրկի՛ր քեզ. եթէ Աստծու Որդի ես, իջի՛ր այդ խաչից»
40 Ու կ’ըսէին. «Դուն որ տաճարը կը քակէիր եւ երեք օրուան մէջ կը շինէիր, ինքզինքդ ազատէ։ Եթէ Աստուծոյ Որդին ես, իջիր այդ խաչէն»։
եւ ասէին. Վա՜հ, որ քակէիր զտաճարն եւ զերիս աւուրս շինէիր զնա, ապրեցո զքեզ. թէ Որդի ես Աստուծոյ, էջ ի խաչէդ:

27:40: եւ ասէին. Վա՞հ. որ քակէիր զտաճարն, եւ զերիս աւուրս շինէիր զնա. ապրեցո՛ զքեզ, թէ Որդի ես Աստուծոյ՝ է՛ջ ՚ի խաչէդ[543]։
[543] Ոմանք. Եթէ Որդի ես։
40 «Վա՛հ, դու որ քանդում էիր տաճարը եւ երեք օրից այն շինում, փրկի՛ր քեզ. եթէ Աստծու Որդի ես, իջի՛ր այդ խաչից»
40 Ու կ’ըսէին. «Դուն որ տաճարը կը քակէիր եւ երեք օրուան մէջ կը շինէիր, ինքզինքդ ազատէ։ Եթէ Աստուծոյ Որդին ես, իջիր այդ խաչէն»։
zohrab-1805▾ eastern-1994▾ western am▾
27:4040 и говоря: Разрушающий храм и в три дня Созидающий! спаси Себя Самого; если Ты Сын Божий, сойди с креста.
27:40  καὶ λέγοντες, ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν, εἰ υἱὸς εἶ τοῦ θεοῦ, [καὶ] κατάβηθι ἀπὸ τοῦ σταυροῦ.
27:40. καὶ (and) λέγοντες ( forthing ,"Ὁ (The-one) καταλύων (loosing-down) τὸν (to-the-one) ναὸν (to-a-temple) καὶ (and) ἐν (in) τρισὶν ( unto-three ) ἡμέραις (unto-days) οἰκοδομῶν, (house-building-unto,"σῶσον (thou-should-have-saved) σεαυτόν: (to-thyself) εἰ (if) υἱὸς (a-Son) εἶ (thou-be) τοῦ (of-the-one) θεοῦ, (of-a-Deity) κατάβηθι (thou-should-have-had-stepped-down) απὸ (off) τοῦ (of-the-one) σταυροῦ. (of-a-stake)
27:40. et dicentes qui destruit templum et in triduo illud reaedificat salva temet ipsum si Filius Dei es descende de cruceAnd saying: Vah, thou that destroyest the temple of God and in three days dost rebuild it: save thy own self. If thou be the Son of God, come down from the cross.
40. and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross.
27:40. and saying: “Ah, so you would destroy the temple of God and in three days rebuild it! Save your own self. If you are the Son of God, descend from the cross.”
27:40. And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself. If thou be the Son of God, come down from the cross.
And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself. If thou be the Son of God, come down from the cross:

40 и говоря: Разрушающий храм и в три дня Созидающий! спаси Себя Самого; если Ты Сын Божий, сойди с креста.
27:40  καὶ λέγοντες, ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν, εἰ υἱὸς εἶ τοῦ θεοῦ, [καὶ] κατάβηθι ἀπὸ τοῦ σταυροῦ.
27:40. et dicentes qui destruit templum et in triduo illud reaedificat salva temet ipsum si Filius Dei es descende de cruce
And saying: Vah, thou that destroyest the temple of God and in three days dost rebuild it: save thy own self. If thou be the Son of God, come down from the cross.
27:40. and saying: “Ah, so you would destroy the temple of God and in three days rebuild it! Save your own self. If you are the Son of God, descend from the cross.”
27:40. And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself. If thou be the Son of God, come down from the cross.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:40: Thou that destroyest - Who didst pretend that thou couldst have destroyed the temple, and built it up again in three days. This malicious torturing of our Lord's words has been noticed before. Cruelty is obliged to take refuge in lies, in order to vindicate its infamous proceedings.
If thou be the Son of God - Or rather, Υἱος του Θεου A son of God, i.e. a peculiar favorite of the Most-High; not Ὁ Υἱος του Θεου, The Son of God. "It is not to be conceived," says a learned man, "that every passenger who was going to the city had a competent knowledge of Christ's supernatural conception by the Holy Spirit, or an adequate comprehension of his character as the Messiah, and (κατ' εξοχην) The Son Of God. There is not a single passage where Jesus is designed to be pointed out as the Messiah, The Son Of God, where the article is omitted: nor, on the other hand, is this designation ever specified without the article, thus, 'Ὁ Υἱος του Θεου. See Mat 16:16; Mat 26:63; Mat 28:19."
Albert Barnes: Notes on the Bible - 1834
27:40: Thou that destroyest the temple ... - Meaning, Thou that didst boast that thou couldst do it. This was one of the things that had been falsely charged on him. It was intended for painful sarcasm and derision. If he could destroy the "temple," they thought he might easily come down from the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:40: saying: Gen 37:19, Gen 37:20; Rev 11:10
that destroyest: Mat 26:61; Luk 14:29, Luk 14:30; Joh 2:19-22
If: Mat 27:54, Mat 4:3, Mat 4:6, Mat 26:63, Mat 26:64
come: Mat 16:4; Luk 16:31
John Gill
27:40 And saying, thou that destroyest the temple,.... The Vulgate Latin, and Munster's Hebrew Gospel, read, "the temple of God"; and add "ah!" here, as in Mk 15:29, and so Beza says it is read in a certain copy. They refer to the charge of the false witnesses against him, who misrepresenting his words in Jn 2:19, declared that he gave out that he was able to destroy the temple of Jerusalem, and rebuild it in three days time; wherefore it is added,
and buildest it in three days, save thyself. They reproach him with it, and suggest, that these were vain and empty boasts of his; for if he was able to do any thing of that kind, he need not hang upon the tree, but could easily save himself:
if thou be the Son of God, come down from the cross. The Jews themselves say (a) that the following words were said to Jesus on the cross,
"if thou be the Son of God, why dost thou not deliver thyself out of our hands?
As Satan before them, they put an "if" upon the sonship of Christ: and seeing his followers believed in him as the Son of God, and he had owned himself to be so before the sanhedrim, they require a sign of it by his power, and to do that which they believed no mere man in his situation could do; which shows, that they had no other notion of the Son of God, but that he was a divine person: but his sonship was not to be declared by his coming down from the cross, which he could have easily effected, but by a much greater instance of power, even by his resurrection from the dead; and no other but that sign was to be given to that wicked and perverse generation,
(a) Toldos Jesu, p. 17.
27:4127:41: Նոյնպէս եւ քահանայապետքն ձաղէին հանդերձ դպրօքն՝ եւ ասէին[544]. [544] Ոմանք յաւելուն. Դպրօքն եւ ծերովք՝ եւ ասէին։
41 Նոյնպէս եւ քահանայապետները, օրէնսգէտներով ու ծերերով հանդերձ, ծաղրում էին նրան ու ասում
41 Նոյնպէս ալ քահանայապետները դպիրներուն ու ծերերուն հետ ծաղրելով՝ կ’ըսէին.
Նոյնպէս եւ քահանայապետքն ձաղէին հանդերձ դպրօքն եւ ծերովք եւ ասէին:

27:41: Նոյնպէս եւ քահանայապետքն ձաղէին հանդերձ դպրօքն՝ եւ ասէին[544].
[544] Ոմանք յաւելուն. Դպրօքն եւ ծերովք՝ եւ ասէին։
41 Նոյնպէս եւ քահանայապետները, օրէնսգէտներով ու ծերերով հանդերձ, ծաղրում էին նրան ու ասում
41 Նոյնպէս ալ քահանայապետները դպիրներուն ու ծերերուն հետ ծաղրելով՝ կ’ըսէին.
zohrab-1805▾ eastern-1994▾ western am▾
27:4141 Подобно и первосвященники с книжниками и старейшинами и фарисеями, насмехаясь, говорили:
27:41  ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον,
27:41. ὁμοίως (Unto-along-belonged) [καὶ] "[and]"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) ἐμπαίζοντες ( childing-in-to ) μετὰ (with) τῶν (of-the-ones) γραμματέων (of-letterers-of) καὶ (and) πρεσβυτέρων ( of-more-eldered ) ἔλεγον (they-were-forthing,"
27:41. similiter et principes sacerdotum inludentes cum scribis et senioribus dicentesIn like manner also the chief priests, with the scribes and ancients, mocking said:
41. In like manner also the chief priests mocking , with the scribes and elders, said,
27:41. And similarly, the leaders of the priests, with the scribes and the elders, mocking him, said:
27:41. Likewise also the chief priests mocking [him], with the scribes and elders, said,
Likewise also the chief priests mocking [him], with the scribes and elders, said:

41 Подобно и первосвященники с книжниками и старейшинами и фарисеями, насмехаясь, говорили:
27:41  ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον,
27:41. similiter et principes sacerdotum inludentes cum scribis et senioribus dicentes
In like manner also the chief priests, with the scribes and ancients, mocking said:
27:41. And similarly, the leaders of the priests, with the scribes and the elders, mocking him, said:
27:41. Likewise also the chief priests mocking [him], with the scribes and elders, said,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 и 42. (Мк XV:31; Лк XXIII:35). У всех синоптиков разные выражения; но дело передается ими, по сущности, одинаково. Слово «фарисеи» встречается у Матфея в менее важных кодексах и считается неподлинным. Вообще же, в тексте, здесь, сильное колебание: «подобно», «подобно и»; «подобно же и»; «с книжниками и старейшинами»; «с старейшинами и книжниками»; «с книжниками и старейшинами и фарисеями», «с книжниками и фарисеями». Эти люди обращались, вероятно, с насмешками и к Самому Христу, и к народу, указывая при этом на Него, произнося богохульства, припоминая Его исцеления и речи о Себе, как Спасителе. Во всех этих насмешках указывается на действительные факты из Его жизни, совершенно непонятые или извращенные насмехавшимися над Ним людьми. Но если бы Он теперь сошел с креста и таким образом спас Себя Самого, то это было бы чудом меньшим сравнительно с Его воскресением. Resurretit, et non credidistis. Ergo si etiam de cruce descenderet, similiter non crederitis (воскрес, и вы не поверили. Если бы, следовательно, и сошел с креста, то все равно не уверовали бы. — Иероним). Насмешки отличались вообще тупостью и близорукостью. Окружавшие Христа люди не могли и не хотели понять, что для избавления других от опасности люди часто должны были жертвовать и жертвуют своею собственною жизнью.
Adam Clarke: Commentary on the Bible - 1831
27:41: Chief priests - scribes and elders - To these, several ancient MSS. and versions add, και Φαρισαιων, and Pharisees. But though the authority for this reading is respectable, yet it does not appear that the Pharisees joined in with the others in the condemnation of our Lord. Probably his discourses and parables, related in some of the preceding chapters, which were spoken directly to them, had so far convinced them that they would at least have no hand in putting him to death. All the infamy of this seems to fall upon the Priests, scribes, and elders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:41: Job 13:9; Psa 22:12, Psa 22:13, Psa 35:26; Isa 28:22, Isa 49:7; Zac 11:8; Mar 15:31, Mar 15:32; Luk 18:32, Luk 22:52, Luk 23:35
John Gill
27:41 Likewise also the chief priests,.... Who as they attended at his apprehension, and in their own council condemned him to death unanimously, and were very busy at his arraignment, examination, and trial before Pilate, and persuaded the people to be urgent for his crucifixion; they follow him to the cross to exult over him, and insult him, and to see that the execution was strictly performed: and forgetting their character, office, and education; and laying aside all humanity, decent, and good manners; instead of rebuking and restraining the populace from using him in an ill and unkind manner, they themselves stood
mocking him, with the Scribes and elders; who composed the whole sanhedrim of the nation. The Syriac, Arabic, and Persic versions, and several copies, read, "and the Pharisees": of which, no doubt, there were great numbers present, who had been indefatigable and implacable enemies of Christ every where, and to whom it must be a pleasing sight to see him hanging on the cross: these scoffed at him, gibed, and reproached him; anaid, as follows;
27:4227:42: Զայլս ապրեցոյց, զինքն ո՛չ կարէ ապրեցուցանել. եթէ թագաւո՛ր է Իսրայէլի՝ իջցէ՛ այժմ ՚ի խաչէդ՝ եւ հաւատասցուք դմա.
42 «Ուրիշներին փրկեց, ինքն իրեն չի կարողանում փրկել. եթէ[36] Իսրայէլի թագաւոր է, հիմա թող այդ խաչից իջնի. եւ դրան կը հաւատանք [36] 36. Լաւագոյն յուն. բն. չունեն եթէ բառը:
42 «Ուրիշները ազատեց, ինքզինք չի կրնար ազատել։ Եթէ Իսրայէլի թագաւոր է, թող հիմա իջնէ խաչէն եւ իրեն հաւատանք։
Զայլս ապրեցոյց, զինքն ոչ կարէ ապրեցուցանել. եթէ թագաւոր է Իսրայելի, իջցէ այժմ ի խաչէդ, եւ հաւատասցուք դմա:

27:42: Զայլս ապրեցոյց, զինքն ո՛չ կարէ ապրեցուցանել. եթէ թագաւո՛ր է Իսրայէլի՝ իջցէ՛ այժմ ՚ի խաչէդ՝ եւ հաւատասցուք դմա.
42 «Ուրիշներին փրկեց, ինքն իրեն չի կարողանում փրկել. եթէ[36] Իսրայէլի թագաւոր է, հիմա թող այդ խաչից իջնի. եւ դրան կը հաւատանք
[36] 36. Լաւագոյն յուն. բն. չունեն եթէ բառը:
42 «Ուրիշները ազատեց, ինքզինք չի կրնար ազատել։ Եթէ Իսրայէլի թագաւոր է, թող հիմա իջնէ խաչէն եւ իրեն հաւատանք։
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27:4242 других спасал, а Себя Самого не может спасти; если Он Царь Израилев, пусть теперь сойдет с креста, и уверуем в Него;
27:42  ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· βασιλεὺς ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπ᾽ αὐτόν.
27:42. Ἄλλους ( To-other ) ἔσωσεν, (it-saved?"ἑαυτὸν (To-self) οὐ (not) δύναται ( it-ableth ) σῶσαι: (to-have-saved) βασιλεὺς (A-ruler-of) Ἰσραήλ (of-an-Israel) ἐστιν, (it-be?"καταβάτω (It-should-have-had-stepped-down) νῦν (now) ἀπὸ (off) τοῦ (of-the-one) σταυροῦ (of-a-stake) καὶ (and) πιστεύσομεν (we-shall-trust-of) ἐπ' (upon) αὐτόν. (to-it)
27:42. alios salvos fecit se ipsum non potest salvum facere si rex Israhel est descendat nunc de cruce et credemus eiHe saved others: himself he cannot save. If he be the king of Israel, let him now come down from the cross: and we will believe him.
42. He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him.
27:42. “He saved others; he cannot save himself. If he is the King of Israel, let him descend now from the cross, and we will believe in him.
27:42. He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him:

42 других спасал, а Себя Самого не может спасти; если Он Царь Израилев, пусть теперь сойдет с креста, и уверуем в Него;
27:42  ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· βασιλεὺς ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπ᾽ αὐτόν.
27:42. alios salvos fecit se ipsum non potest salvum facere si rex Israhel est descendat nunc de cruce et credemus ei
He saved others: himself he cannot save. If he be the king of Israel, let him now come down from the cross: and we will believe him.
27:42. “He saved others; he cannot save himself. If he is the King of Israel, let him descend now from the cross, and we will believe in him.
27:42. He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
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Adam Clarke: Commentary on the Bible - 1831
27:42: He saved others; himself he cannot save - Or, Cannot he save himself? Several MSS. read this with the mark of interrogation as above; and this makes the sarcasm still more keen.
A high priest who designs to destroy the temple of God: a Savior who saves not himself; and the Son of God crucified: these are the contradictions which give offense to Jews and libertines. But a high priest who dispels the types and shadows, only that he may disclose the substance of religion, and become the minister of a heavenly sanctuary; a Savior who dies only to be the victim of salvation; and the Son of God who confines his power within the bounds of the cross to establish the righteousness of faith: this is what a Christian adores; this is the foundation of his hope, and the fountain of his present comfort and final blessedness. See Quesnel.
We will believe him - Instead of αυτῳ, him, many excellent MSS. have επ' αυτῳ, In him: this is a reading which Griesbach and other eminent critics have adopted.
Albert Barnes: Notes on the Bible - 1834
27:42: He saved others - It does not seem probable that they meant to admit that he had actually saved others, but only that he "pretended" to save them from death by miracles, or that he claimed to be the Messiah, and thus affirmed that he "could" save them. This is, therefore, cutting irony.
If he be the King of Israel ... - It may seem strange to some that Jesus did not vindicate by a miracle his claims to be the Messiah, and come down from the cross. But the time had come for him to make an atonement. He had given full and sufficient proof that he was the Christ. Those who had rejected him, and who mocked and taunted him, would have been little likely to admit his claims if he had come down from the cross, since they had set at naught all his other miracles. They said this for the purpose of insult; and Jesus chose rather to suffer, though his character was assailed, than to work a new miracle for their gratification. He had foretold his death, and the time had come; and now, amid Rev_ilings, and gibes, and curses, and the severe sarcasms of an angry and apparently triumphant priesthood, he chose to die for the sins of the world. To this they added "insult" to God, profanely calling upon him to interpose by miracle and save him, if he was his friend; and all this when their prophets had foretold this very scene, and when they were fulfilling the predictions of their own Scriptures. See the isa 53 notes, and Dan 9:24-27 notes. So wonderful is the way by which God causes His word to be fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:42: saved: Joh 9:24, Joh 12:47; Act 4:14
the King: Mat 27:37, Mat 2:2; Luk 19:38; Joh 1:49
John Gill
27:42 He saved others, himself he cannot save,.... This was not so much a concession of theirs, that he had done many saving works, as healing the sick, cleansing lepers, causing the blind to see, and the lame to walk, and raising the dead; but rather a suggestion, that these were only pretensions and illusions; that either they were not really done, or done by the help of the devil; since now he himself was in the utmost extremity, he could not save himself: but of this they might have been convinced by his striking many of them to the ground, that came to apprehend him in the garden, and of which these men were eyewitnesses; and he, as man, could easily have obtained of his Father more than twelve legions of angels that would have rescued him out of their hands: but so it must not be; he came not to save himself, but others, and to save them spiritually and eternally by dying himself,
If he be the king of Israel; that is, the Messiah, who was promised and expected as a king, as Zion's king, or king of Israel; see Jn 1:49, hence in Mk 15:32 it is Christ the king of Israel,
Let him now come down from the cross, and we will believe him. The Persic version reads, "that the people may see, and believe in him"; and the Syriac and Arabic versions, "that we may see, and believe in him", as in Mk 15:32. But, alas! they had seen greater things already than this, and yet had not believed. He could easily have caused the nails to have given way, and unloosed himself, and come down, who had done such mighty works among them; and if he had, there is no reason to conclude they would have believed him to be the Son of God, and the true Messiah; for though after this, he did a much greater work, raised himself from the dead, of which they had the fullest evidence, yet they remained unbelieving.
27:4327:43: եթէ յուսացաւ յԱստուած, փրկեսցէ՛ այժմ զդա՝ եթէ կամի զդա. քանզի ասա՛ց՝ եթէ Աստուծոյ Որդի եմ։
43 Եթէ դա յոյսը դրել էր Աստծու վրայ, թող նա այժմ դրան փրկի, եթէ ուզում է դրան. քանի որ ասաց, թէ՝ Աստծու Որդի եմ»
43 Աստուծոյ յուսացեր է, հիմա թող փրկէ ատիկա՝ եթէ կ’ուզէ։ Վասն զի ըսաւ, թէ ‘Ես Որդի Աստուծոյ եմ’»
եթէ յուսացաւ յԱստուած, փրկեսցէ այժմ զդա, եթէ կամի զդա. քանզի ասաց եթէ Աստուծոյ Որդի եմ:

27:43: եթէ յուսացաւ յԱստուած, փրկեսցէ՛ այժմ զդա՝ եթէ կամի զդա. քանզի ասա՛ց՝ եթէ Աստուծոյ Որդի եմ։
43 Եթէ դա յոյսը դրել էր Աստծու վրայ, թող նա այժմ դրան փրկի, եթէ ուզում է դրան. քանի որ ասաց, թէ՝ Աստծու Որդի եմ»
43 Աստուծոյ յուսացեր է, հիմա թող փրկէ ատիկա՝ եթէ կ’ուզէ։ Վասն զի ըսաւ, թէ ‘Ես Որդի Աստուծոյ եմ’»
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27:4343 уповал на Бога; пусть теперь избавит Его, если Он угоден Ему. Ибо Он сказал: Я Божий Сын.
27:43  πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν· εἶπεν γὰρ ὅτι θεοῦ εἰμι υἱός.
27:43. πέποιθεν ( It-hath-had-come-to-conduce ) ἐπὶ ( upon ) τὸν ( to-the-one ) θεόν , ( to-a-Deity ) ῥυσάσθω ( It-should-have-tracted ) νῦν ( now ) εἰ ( if ) θέλει ( it-determineth ) αὐτόν : ( to-it ) εἶπεν (it-had-said) γὰρ (therefore) ὅτι (to-which-a-one,"Θεοῦ (Of-a-Deity) εἰμὶ (I-be) υἱός. (a-son)
27:43. confidet in Deo liberet nunc eum si vult dixit enim quia Dei Filius sumHe trusted in God: let him now deliver him if he will have him. For he said: I am the Son of God.
43. He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.
27:43. He trusted in God; so now, let God free him, if he wills him. For he said, ‘I am the Son of God.’ ”
27:43. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God:

43 уповал на Бога; пусть теперь избавит Его, если Он угоден Ему. Ибо Он сказал: Я Божий Сын.
27:43  πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν· εἶπεν γὰρ ὅτι θεοῦ εἰμι υἱός.
27:43. confidet in Deo liberet nunc eum si vult dixit enim quia Dei Filius sum
He trusted in God: let him now deliver him if he will have him. For he said: I am the Son of God.
27:43. He trusted in God; so now, let God free him, if he wills him. For he said, ‘I am the Son of God.’ ”
27:43. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43 Этих слов не встречается у других евангелистов. Неизвестно, доходили ли все эти оскорбления до слуха Спасителя. По всей вероятности, доходили. Произносившие насмешки говорили здесь отчасти ветхозаветными текстами (ст. 43; ср. Пс XXI:9; Прем II:13-18). «Если он угоден Ему», букв. «если желает, хочет Его» (ei qelei auton), т. е. если он нравится, угоден Ему. Это — гебраизм (евр. гапец бо).
Adam Clarke: Commentary on the Bible - 1831
27:43: If he will have him - Or, if he delight in him - ει θελει αυτον. The verbs θελω and εθελω, are used by the Septuagint in more than forty places for the Hebrew חפץ chaphets, which signifies, earnestly to desire, or delight in. Now as this is a quotation from Psa 22:8, He trusted in the Lord, that he would deliver him; let him deliver him, (כי חפץ בו ki chaphets bo), for he Hath Delighted In Him: - ὁτι θελει αυτον, Sept. This will sufficiently vindicate the above translation; as the evangelist quotes the words from that version, with the simple change of ει, if, for ὁτι, because.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:43: trusted: Psa 3:2, Psa 14:6, Psa 22:8, Psa 42:10, Psa 71:11; Isa 36:15, Isa 36:18, Isa 37:10
I am: Mat 27:40; Joh 3:16, Joh 3:17, Joh 5:17-25, Joh 10:30, Joh 10:36, Joh 19:7
John Gill
27:43 He trusted in God,.... That is, he pretended to claim an interest in him, to be high in his favour and esteem, and to have great faith and confidence in him:
let him deliver him now; directly, from the cross, and the death of it:
if he will have him; or if he is well pleased with him as his own Son, or delights in him as such, and will show him any favour and good will; see Ps 22:8, where are these very words, and which are predicted should be said by these men to Christ; and are a wonderful confirmation of the truth of that Psalm and prophecy belonging to him:
for he said, I am the Son of God; not only in his ministry, but he had said so in their grand council, before them all.
27:4427:44: Զնոյն եւ աւազա՛կքն՝ որ խաչեա՛լ էին ընդ նմա, նախատէին զնա։
44 Նրա հետ խաչուած աւազակներն էլ էին նոյն ձեւով նախատում նրան:
44 Իրեն հետ խաչուած աւազակներն ալ նոյնպէս կը նախատէին զանիկա։
Զնոյն եւ աւազակքն որ խաչեալ էին ընդ նմա` նախատէին զնա:

27:44: Զնոյն եւ աւազա՛կքն՝ որ խաչեա՛լ էին ընդ նմա, նախատէին զնա։
44 Նրա հետ խաչուած աւազակներն էլ էին նոյն ձեւով նախատում նրան:
44 Իրեն հետ խաչուած աւազակներն ալ նոյնպէս կը նախատէին զանիկա։
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27:4444 Также и разбойники, распятые с Ним, поносили Его.
27:44  τὸ δ᾽ αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν αὐτῶ ὠνείδιζον αὐτόν.
27:44. τὸ (To-the-one) δ' (moreover) αὐτὸ (to-it) καὶ (and) οἱ (the-ones) λῃσταὶ (robbers) οἱ (the-ones) συνσταυρωθέντες ( having-been-en-staked-together ) σὺν (together) αὐτῷ (unto-it) ὠνείδιζον (they-were-reproaching-to) αὐτόν. (to-it)
27:44. id ipsum autem et latrones qui fixi erant cum eo inproperabant eiAnd the selfsame thing the thieves also that were crucified with him reproached him with.
44. And the robbers also that were crucified with him cast upon him the same reproach.
27:44. Then, the robbers who were crucified with him also reproached him with the very same thing.
27:44. The thieves also, which were crucified with him, cast the same in his teeth.
The thieves also, which were crucified with him, cast the same in his teeth:

44 Также и разбойники, распятые с Ним, поносили Его.
27:44  τὸ δ᾽ αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν αὐτῶ ὠνείδιζον αὐτόν.
27:44. id ipsum autem et latrones qui fixi erant cum eo inproperabant ei
And the selfsame thing the thieves also that were crucified with him reproached him with.
27:44. Then, the robbers who were crucified with him also reproached him with the very same thing.
27:44. The thieves also, which were crucified with him, cast the same in his teeth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44 (Мк XV:32). Показания Матфея и Марка здесь сходны: Христа поносили оба разбойника. Но у Луки (XXIII:39 сл.) говорится только об одном разбойнике, который поносил, а другой унимал его. Эта разница обращала на себя внимание издавна. Ориген, Златоуст, Феофилакт, Евфимий Зигабен и другие полагали, что вначале хулили Христа оба разбойника, потом один из них, видя долготерпение Христа, раскаялся, начал унимать другого, и наконец, произнес свои слова (Лк XXIII:42). Но Иероним говорит, что здесь оборот речи, называемый по-гречески sullhyiV — слово, которое значит «схватывание», здесь же можно его перевести сокращение, соединение — pro uno latrone uterque inducitur blaspemasse (вместо одного разбойника евангелист заставляет обоих злословить). Августин говорит, что Матфей здесь, рассказывая кратко, поставил множественное число вместо единственного. Мейер называет это множественным «родовым», которое имеет необходимое отношение к ст. 38. С этими толкованиями можно согласиться и допустить, что Матфей и Марк, которые не говорят о раскаявшемся разбойнике, хотели вообще показать, что ругательства слышались вначале не только из среды народа (не всего), первосвященников, старейшин и книжников, но и со стороны разбойников. Лука замечает еще, что они слышались и со стороны воинов (XXIII:36, 37), чего нет у Матфея и Марка. Тут была масса поношений и богохульства, и, собственно, трудно было даже и разобрать, откуда они слышались. Если Лука выделяет из этой массы хулителей одного разбойника, то этим, конечно, нисколько не противоречит ни Матфею, ни Марку. To auto не значит, «таким же образом», но «то же самое», т. е. насмешки и хулы, согласно конструкции oneidizein tina ti = порицать кого за что. У Иоанна здесь введен рассказ о женщинах, стоявших при кресте, и поручении Богоматери Иоанну.
Adam Clarke: Commentary on the Bible - 1831
27:44: The thieves also - cast the same in his teeth - That is, one of the robbers; for one, we find, was a penitent, Luk 23:39, Luk 23:40. See this form of expression accounted for, on Mat 26:8 (note).
Albert Barnes: Notes on the Bible - 1834
27:44: The thieves also - The robbers, or highwaymen. Luke says Luk 23:39 that one of them did it, and that the other reproved him and was penitent. The account in Luke may, however, easily be reconciled with that in Matthew by supposing that "at first both" of them Rev_iled the Saviour, and that it is of this fact that Matthew speaks. Afterward one of them relented and became penitent perhaps from witnessing the patient sufferings of Christ. It is of this one particularly that Luke speaks. Or it may be that what is true of one of the criminals is by Matthew attributed to both. The evangelists, when for the sake of bRev_ity they avoid particularizing, often attribute to many what is said or done by single persons, meaning no more than that it was done by some one or more of them, without specifying the one. Compare Mar 7:17 with Mat 15:15; Mar 5:31 with Luk 8:45; Luk 9:13 with Joh 6:8-9.
Cast the same in his teeth - This is a most unhappy translation. It means in the original simply, they upbraided him or reproached him in the same manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:44: Mat 27:38; Job 30:7-9; Psa 35:15; Mar 15:32; Luk 23:39, Luk 23:40
Geneva 1599
27:44 The (n) thieves also, which were crucified with him, cast the same in his teeth.
(n) This is spoken using the figure of speech called synecdoche, for only one of the thieves reviled him.
John Gill
27:44 The thieves also,.... One or other of them, not both; an Hebrew way of speaking, as Drusius (b) observed: so it is said of Jonah, Jon 1:5, that he was "gone down into the sides of the ship"; not into both sides, but into one or other of them: so here the thieves, one or other of them, not naming which, railed at Jesus, for it was but one of them; see Lk 23:39, unless it can be thought, as it is by some, that they both at first reviled him; but one being quickly convinced of his evil, ceased, and rebuked his fellow sufferer, confessed his, sin, bore a testimony to the innocence of Christ, and desired to be remembered by him in his kingdom. This was an aggravation of the sufferings of Christ, that he should be vilified by those,
which were crucified with him; who ought to have been, considering the condemnation they were in, and the future state they were just entering into, lamenting and confessing the sins they had been guilty of, instead of adding sin to sin, and so aggravating their condemnation. These, at least one of them,
cast the same into his teeth; as the populace, the chief priests, Scribes, elders, and Pharisees had done; twitted him with his pretensions of being the Son of God, the Messiah, and king of Israel; and urged, that if he was, why did not he save himself, and them also?
(b) Quaest. Heb. l. 1. qu. 5.
John Wesley
27:44 Mk 15:32; Lk 23:33.
27:4527:45: Եւ ՚ի վե՛ց ժամէ աւուրն՝ խաւա՛ր եղեւ ՚ի վերայ ամենայն երկրի մինչեւ ցինն ժամ[545]։ [545] Ոմանք. Ցինն ժամն։
45 Եւ կէսօրին ամբողջ երկրի վրայ խաւար եղաւ մինչեւ ժամը երեքը
45 Վեցերորդ ժամէն մինչեւ իններորդ ժամը բոլոր երկրին վրայ խաւար եղաւ։
Եւ ի վեց ժամէ աւուրն խաւար եղեւ ի վերայ ամենայն երկրի մինչեւ ցինն ժամ:

27:45: Եւ ՚ի վե՛ց ժամէ աւուրն՝ խաւա՛ր եղեւ ՚ի վերայ ամենայն երկրի մինչեւ ցինն ժամ[545]։
[545] Ոմանք. Ցինն ժամն։
45 Եւ կէսօրին ամբողջ երկրի վրայ խաւար եղաւ մինչեւ ժամը երեքը
45 Վեցերորդ ժամէն մինչեւ իններորդ ժամը բոլոր երկրին վրայ խաւար եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:4545 От шестого же часа тьма была по всей земле до часа девятого;
27:45  ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.
27:45. Ἀπὸ (Off) δὲ (moreover) ἕκτης (of-sixth) ὥρας (of-an-hour) σκότος (an-obscurity) ἐγένετο ( it-had-became ) ἐπὶ (upon) πᾶσαν (to-all) τὴν (to-the-one) γῆν (to-a-soil) ἕως (unto-if-which) ὥρας (of-an-hour) ἐνάτης. (of-ninth)
27:45. a sexta autem hora tenebrae factae sunt super universam terram usque ad horam nonamNow from the sixth hour, there was darkness over the whole earth, until the ninth hour.
45. Now from the sixth hour there was darkness over all the land until the ninth hour.
27:45. Now from the sixth hour, there was darkness over the entire earth, even until the ninth hour.
27:45. Now from the sixth hour there was darkness over all the land unto the ninth hour.
Now from the sixth hour there was darkness over all the land unto the ninth hour:

45 От шестого же часа тьма была по всей земле до часа девятого;
27:45  ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.
27:45. a sexta autem hora tenebrae factae sunt super universam terram usque ad horam nonam
Now from the sixth hour, there was darkness over the whole earth, until the ninth hour.
27:45. Now from the sixth hour, there was darkness over the entire earth, even until the ninth hour.
27:45. Now from the sixth hour there was darkness over all the land unto the ninth hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45 (Мк XV:33; Лк XXIII:44). Синоптики здесь сходно определяют время появления тьмы. Раньше точное указание времени встречается у Иоанна, который считает по римскому (и малоазиатскому) времени (XIX:14 — следует читать «пятница Пасхи», или пасхальная пятница paraskeuh tou pasca, а не пред Пасхой, как в русском переводе; см. у Тишендорфа), и говорит, что Христос был на суде у Пилата в шестом часу утра — по нашему счету времени. Затем Марк, по еврейскому счету, замечает, что распятие совершилось в третий час дня, т. е. по-нашему в девятый. Теперь все синоптики единогласно утверждают, что тьма распространилась от шестого до девятого часа, т. е. через три часа после распятия, по нашему счету (прибавляя шесть) от двенадцати до трех часов дня. Происхождение этой тьмы, которая распространилась по всей земле (Мф epi pasan thn ghn; Мк и Лука ef olhn thn ghn) до настоящего времени не объяснено, и нельзя надеяться, что будет объяснено. Можно лишь находить здесь исполнение древнего пророчества Ам VIII:9, 10. Из древних толкователей самое подробное рассуждение об этом предмете встречаем у Оригена, который говорил, что об этом факте «нигде в истории не сообщается», и что тьма не могла быть следствием солнечного затмения, потому что Пасха праздновалась во время мартовского полнолуния. Он думает, что как другие знамения во время страданий и смерти Христа даны были только в Иерусалиме, так и тьма до девятого часа распространилась только по всей Иудее, и объясняет тьму появлением темнейших облаков, которые все больше и больше распространялись над иудейской землей и Иерусалимом, так что закрыли солнечные лучи. Это мнение Оригена не опровергнуто до сих пор, хотя и были неоднократные попытки представить это явление чудесным. Рассуждая об этом предмете, Ориген ссылается, между прочим, на показание писателя Флегона (траплиец, отпущенник императора Адриана), который, во II веке христианской эры, писал летописи Олимпиад. Флегон говорит, что в четвертый год 202 Олимпиады было солнечное затмение гораздо более полное, чем какие были известны до тех пор. В шестом часу дня сделалась ночь, так что на небе показались звезды. Было также и сильное землетрясение в Вифании, которое произвело большие опустошения в Никее. Но затмение солнца, о котором говорит Флегон, не могло продолжаться в течение трех часов. Всего вероятнее объяснять появление тьмы приближающимся землетрясением. С таким предположением вполне согласно показание Оригена о появлении «темнейших облаков» или туч. Такие явления нередки пред землетрясениями. Цан замечает, что под h gh синоптиков следует разуметь здесь только Иудею.
Adam Clarke: Commentary on the Bible - 1831
27:45: There was darkness over all the land - I am of opinion that πασαν την γην does not mean all the world, but only the land of Judea. So the word is used Mat 24:30; Luk 4:25, and in other places. Several eminent critics are of this opinion: Beza defends this meaning of the word, and translates the Greek, super universam Regionem over the whole Country. Besides, it is evident that the evangelists speak of things that happened in Judea, the place of their residence. It is plain enough there was a darkness in Jerusalem, and over all Judea; and probably over all the people among whom Christ had for more than three years preached the everlasting Gospel; and that this darkness was supernatural is evident from this, that it happened during the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed. But many suppose the darkness was over the whole world, and think there is sufficient evidence of this in ancient authors. Phlegon and Thallus, who flourished in the beginning of the second century, are supposed to speak of this. The former says: "In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day was turned into dark night, so that the stars in heaven were seen; and there was an earthquake in Bithynia, which overthrew many houses in the city of Nice." This is the substance of what Phlegon is reputed to have said on this subject: - but
1. All the authors who quote him differ, and often very materially, in what they say was found in him.
2. Phlegon says nothing of Judea: what he says is, that in such an Olympiad, (some say the 102nd, others the 202nd), there was an eclipse in Bithynia, and an earthquake at Nice.
3. Phlegon does not say that the earthquake happened at the time of the eclipse.
4. Phlegon does not intimate that this darkness was extraordinary, or that the eclipse happened at the full of the moon, or that it lasted three hours. These circumstances could not have been omitted by him, if he had known them.
5. Phlegon speaks merely of an ordinary, though perhaps total, eclipse of the sun, and cannot mean the darkness mentioned by the evangelists.
6. Phlegon speaks of an eclipse that happened in some year of the 102nd, or 202nd Olympiad; and therefore little stress can be laid on what he says as applying to this event.
The quotation from Thallus, made by Africanus, found in the Chronicle of Syncellus, of the eighth century, is allowed by eminent critics to be of little importance. This speaks "of a darkness over all the world, and an earthquake which threw down many houses in Judea and in other parts of the earth." It may be necessary to observe, that Thallus is quoted by several of the ancient ecclesiastical writers for other matters, but never for this; and that the time in which he lived is so very uncertain, that Dr. Lardner supposes there is room to think he lived rather before than after Christ.
Dionysius the Areopagite is supposed to have mentioned this event in the most decided manner: for being at Heliopolis in Egypt, with his friend Apollophanes, when our Savior suffered, they there saw a wonderful eclipse of the sun, whereupon Dionysius said to his friend, "Either God himself suffers, or sympathizes with the sufferer." It is enough to say of this man, that all the writings attributed to him are known to be spurious, and are proved to be forgeries of the fifth or sixth century. Whoever desires to see more on this subject, may consult Dr. Lardner, (vol. vii. p. 371, ed. 1788), a man whose name should never be mentioned but with respect, notwithstanding the peculiarities of his religious creed; who has done more in the service of Divine revelation than most divines in Christendom; and who has raised a monument to the perpetuity of the Christian religion, which all the infidels in creation shall never be able to pull down or deface.
This miraculous darkness should have caused the enemies of Christ to understand that he was the light of the world, and that because they did not walk in it it was now taken away from them.
Albert Barnes: Notes on the Bible - 1834
27:45: Now from the sixth hour - That is, from our twelve o'clock. The Jews divided their day into twelve hours, beginning to count at sunrise.
There was darkness - This could not have been an eclipse of the sun, for the Passover was celebrated at the time of the full moon, when the moon is opposite to the sun. Luke says Luk 23:45 that "the sun was darkened," but it was not by an eclipse. The only cause of this was the interposing power of God - furnishing testimony to the dignity of the sufferer, and causing the elements to sympathize with the pains of his dying Son. It was also especially proper to furnish this testimony when the "Sun of righteousness" was withdrawing his beams for a time, and the Redeemer of men was expiring. A thick darkness, shutting out the light of day, and clothing every object with the gloom of midnight, was the appropriate drapery with which the world should be clad when the Son of God expired. This darkness was noticed by one at least of the pagan writers. Phlegon, a Roman astronomer, speaking of the 14th year of the reign of Tiberius, which is supposed to be that in which our Saviour died, says "that the greatest eclipse of the sun that was ever known happened then, for the day was so turned into night that the stars appeared."
Over all the land - That is, probably, over the whole land of Judea, and perhaps some of the adjacent countries. The extent of the darkness is not known.
The ninth hour - Until about three o'clock in the afternoon, at which time the Saviour is supposed to have died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:45: from: Mar 15:25, Mar 15:33, Mar 15:34; Luk 23:44, Luk 23:45
darkness: That this general darkness was wholly preternatural is evident from this, that it happened at the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed, natural eclipses happening only at the time of the new moon. (See Introduction to the Comprehensive Bible, p. 59.) Isa 50:3; Amo 8:9; Rev 8:12, Rev 9:2
Geneva 1599
27:45 (12) Now from the sixth hour there was darkness over all the land unto the ninth hour.
(12) Heaven itself is darkened for very horror, and Jesus cries out from the depth of hell, and all during this time he is being mocked.
John Gill
27:45 Now from the sixth hour,.... Which was twelve o'clock at noon,
there was darkness over all the land unto the ninth hour; till three o'clock in the afternoon, the time the Jews call "between the two evenings"; and which they say (c) is "from the sixth hour, and onwards". Luke says, the sun was darkened, Lk 23:45. This darkness was a preternatural eclipse of the sun; for it was at the time when the moon was in the full, as appears from its being at the time of the passover; which was on the fourteenth day of the month Nisan, the Jews beginning their months from the new moon: and moreover, it was over all the land, or earth, as the word may be rendered; and the Ethiopic version renders it, "the whole world was dark"; at least it reached to the whole Roman empire, or the greatest part of it; though some think only the land of Judea, or Palestine, is intended: but it is evident, that it is taken notice of, and recorded by Heathen historians and chronologers, as by Phlegon, and others, referred to by Eusebius (d). The Roman archives are appealed unto for the truth of it by Tertullian (e); and it is asserted by Suidas, that Dionysius the Areopagite, then an Heathen, saw it in Egypt; and said,
"either the, divine being suffers, or suffers with him that suffers, or the frame of the world is dissolving.
Add to this the continuance of it, that it lasted three hours; whereas a natural eclipse of the sun is but of a short duration; see Amos 8:9. The Jews (g) have a notion, that in the times of the Messiah
"the sun shall be darkened, , "in the middle of the day", (as this was,) as that day was darkened when the sanctuary was destroyed.
Yea, they speak (h) of a darkness that shall continue a long time: their words are these:
"the king Messiah shall be made known in all the world, and all the kings shall be stirred up to join together to make war with him; and many of the profligate Jews shall be turned to them, and shall go with them, to make war against the king Messiah; so , "all the world shall be darkened" fifteen days, and many of the people of Israel shall die in that darkness.
This darkness that was over the earth at the time of Christ's sufferings, was, no doubt, an addition to them; the sun, as it were, hiding its face, and refusing to afford its comforting light and heat to him; and yet might be in detestation of the heinousness of the sin the Jews were committing, and as expressive of the divine anger and resentment; for God's purposes and decrees, and the end he had in view, did not excuse, nor extenuate their wickedness; as it shows also their wretched stupidity, not to be awakened and convinced by the amazing darkness, with other things attending it, which made no impression on them; though it did on the Roman centurion, who concluded Christ must be the Son of God. It was an emblem of the judicial blindness and darkness of the Jewish nation; and signified, that now was the hour and power of darkness, or the time for the prince of darkness, with his principalities and powers, to exert himself; and was a representation of that darkness that was now on the soul of Christ, expressed in the following verse; as well as of the eclipse of him, the sun of righteousness, of the glory of his person, both by his incarnation, and by his sufferings,
(c) T. Hieros Pesachim, fol. 31. 3. (d) In Chronicis. (e) Apolog. c. 21. (g) Zohar in Exod. fol. 4. 1. (h) Ib. fol. 3, 4.
John Wesley
27:45 From the sixth hour, there was darkness over all the earth unto the ninth hour - Insomuch, that even a heathen philosopher seeing it, and knowing it could not be a natural eclipse, because it was at the time of the full moon, and continued three hours together, cried out, "Either the God of nature suffers, or the frame of the world is dissolved." By this darkness God testified his abhorrence of the wickedness which was then committing. It likewise intimated Christ's sore conflicts with the Divine justice, and with all the powers of darkness.
27:4627:46: Եւ զինն ժամաւն գոչեա՛ց Յիսուս ՚ի ձայն մե՛ծ՝ եւ ասէ. Է՛ղ՚ի, Է՛ղ՚ի, ղ՚ամա սաբաքթանի. ա՛յս ինքն է՝ Աստուած իմ, Աստուած իմ, ընդէ՛ր թողեր զիս[546]։ [546] Յօրինակին. Ղամասա՝ բաքթանի։ Ոմանք միանգամ ունին. Աստուած իմ։
46 Ժամը երեքի մօտ Յիսուս բարձր ձայնով գոչեց ու ասաց. «Էլի՜, Էլի՜, լա՞մա սաբաքթանի», այսինքն՝ Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ թողեցիր ինձ
46 Ժամը իննին ատենները Յիսուս մեծ ձայնով աղաղակեց ու ըսաւ. «Էլի՜, Էլի՜, լա՞մա սաբաքթանի». որ ըսել է՝ «Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ զիս թողուցիր».
Եւ զինն ժամաւն գոչեաց Յիսուս ի ձայն մեծ եւ ասէ. Էլի, Էլի, լամա սաբաքթանի. այսինքն է. Աստուած իմ, Աստուած իմ, ընդէ՞ր թողեր զիս:

27:46: Եւ զինն ժամաւն գոչեա՛ց Յիսուս ՚ի ձայն մե՛ծ՝ եւ ասէ. Է՛ղ՚ի, Է՛ղ՚ի, ղ՚ամա սաբաքթանի. ա՛յս ինքն է՝ Աստուած իմ, Աստուած իմ, ընդէ՛ր թողեր զիս[546]։
[546] Յօրինակին. Ղամասա՝ բաքթանի։ Ոմանք միանգամ ունին. Աստուած իմ։
46 Ժամը երեքի մօտ Յիսուս բարձր ձայնով գոչեց ու ասաց. «Էլի՜, Էլի՜, լա՞մա սաբաքթանի», այսինքն՝ Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ թողեցիր ինձ
46 Ժամը իննին ատենները Յիսուս մեծ ձայնով աղաղակեց ու ըսաւ. «Էլի՜, Էլի՜, լա՞մա սաբաքթանի». որ ըսել է՝ «Աստուա՜ծ իմ, Աստուա՜ծ իմ, ինչո՞ւ զիս թողուցիր».
zohrab-1805▾ eastern-1994▾ western am▾
27:4646 а около девятого часа возопил Иисус громким голосом: Или, Или! лама савахфани? то есть: Боже Мой, Боже Мой! для чего Ты Меня оставил?
27:46  περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ ἰησοῦς φωνῇ μεγάλῃ λέγων, ηλι ηλι λεμα σαβαχθανι; τοῦτ᾽ ἔστιν, θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες;
27:46. περὶ (About) δὲ (moreover) τὴν (to-the-one) ἐνάτην (to-ninth) ὥραν (to-an-hour) ἐβόησεν (it-hollered-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"φωνῇ (unto-a-sound) μεγάλῃ (unto-great) λέγων (forthing," Ἐλωί ( Eloi ," ἐλωί ( Eloi ," λεμὰ ( lema ) σαβαχθανεί ; ( sabachthanei ) τοῦτ' (The-one-this) ἔστιν (it-be," Θεέ ( Deity ) μου ( of-me ," θεέ ( Deity ) μου , ( of-me ," ἵνα ( so ) τί ( to-what-one ) με ( to-me ) ἐγκατέλιπες ; ( thou-had-remaindered-down-in ?"
27:46. et circa horam nonam clamavit Iesus voce magna dicens Heli Heli lema sabacthani hoc est Deus meus Deus meus ut quid dereliquisti meAnd about the ninth hour, Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? That is, My God, My God, why hast thou forsaken me?
46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?
27:46. And about the ninth hour, Jesus cried out with a loud voice, saying: “Eli, Eli, lamma sabacthani?” that is, “My God, My God, why have you forsaken me?”
27:46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me:

46 а около девятого часа возопил Иисус громким голосом: Или, Или! лама савахфани? то есть: Боже Мой, Боже Мой! для чего Ты Меня оставил?
27:46  περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ ἰησοῦς φωνῇ μεγάλῃ λέγων, ηλι ηλι λεμα σαβαχθανι; τοῦτ᾽ ἔστιν, θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες;
27:46. et circa horam nonam clamavit Iesus voce magna dicens Heli Heli lema sabacthani hoc est Deus meus Deus meus ut quid dereliquisti me
And about the ninth hour, Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? That is, My God, My God, why hast thou forsaken me?
27:46. And about the ninth hour, Jesus cried out with a loud voice, saying: “Eli, Eli, lamma sabacthani?” that is, “My God, My God, why have you forsaken me?”
27:46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46 (Мк XV:34). Спаситель висел на кресте около шести часов. Смерть Его приближалась. Физические и нравственные страдания Его сделались невыносимыми. Никакими человеческими словами и описаниями нельзя выразить всей глубины этих страданий. Можно разве сказать только, что они были противоположны всевозможным земным наслаждениям. Страдания равнялись как бы отречению Иеговы от Своего верного Раба, Своего возлюбленного Сына. Это значит, что в это время была изведана Христом тайна самых величайших страданий. Когда Христос «пролился, как вода, все кости Его рассыпались и сердце Его сделалось, как воск, растаяло посреди внутренности Его, сила Его иссохла, как черепок, и язык Его прильнул к Его гортани», когда «разделили ризы Его», — в это последнее, самое крайнее и ужасное из человеческих бедствий, — в это время из уст Страдальца послышался страшный предсмертный вопль, указывавший, что всякая надежда на спасение и возвращение к жизни теперь исчезла. Слова Христа единственные, которые приводят Матфей и Марк за время страданий на кресте. Они взяты из XXIV псалма. На древнем еврейском языке здесь всего четыре слова: эли, эли, лама азабтани. Еврейское «азабтани» заменено арамейским, равным по значению, «савахфани»; а «лама» (по лучшим чтениям) — лема (lema), которое писалось, впрочем, разно: lema, lama, lima, lhma. Азабтани от евр. глаг. азаб — оставлять, покидать, лишать помощи. В кодексе D у Марка zagqanei, которое было позднейшей ассимиляцией греческого с еврейским словом. Арамейское савахфани евангелисты переводят греческим egkataleipw, значит, и просто оставляю и оставляю кого-либо беспомощным во время бедствий и страданий (ср. Деян II:27; Рим IX:29; 2 Кор IV:9; 2 Тим IV:10, 16; Евр X:25; XIII:5). Перевод сделан для того, чтобы указать, какой действительный смысл заключался в этих словах Христа, бывших непонятными для лиц, Его окружавших. Некоторые говорят, что здесь выражено было Христом «субъективное чувство, которое нельзя смешивать с объективным оставлением Его Богом».
Adam Clarke: Commentary on the Bible - 1831
27:46: My God! My God! why hast thou forsaken me! - These words are quoted by our Lord from Psa 22:1; they are of very great importance, and should be carefully considered.
Some suppose "that the divinity had now departed from Christ, and that his human nature was left unsupported to bear the punishment due to men for their sins." But this is by no means to be admitted, as it would deprive his sacrifice of its infinite merit, and consequently leave the sin of the world without an atonement. Take deity away from any redeeming act of Christ, and redemption is ruined. Others imagine that our Lord spoke these words to the Jews only, to prove to them that he was the Messiah. "The Jews," say they, "believed this psalm to speak of the Messiah: they quoted the eighth verse of it against Christ - He trusted in God that he would deliver him; let him deliver him, seeing he delighted in him. (See Mat 27:43). To which our Lord immediately answers, My God! my God! etc , thus showing that he was the person of whom the psalmist prophesied." I have doubts concerning the propriety of this interpretation.
It has been asked, What language is it that our Lord spoke? Eli, Eli, lama sabachthani. Some say it is Hebrew - others Syriac. I say, as the evangelists quote it, it is neither. St. Matthew comes nearest the Hebrew, אלי אלי למה עזבתני Eli, Eli, lamah azabthani, in the words, Ηλι, Ηλι, λαμα σαβαχθανι, Eli, Eli, lama sabachthani.
And St. Mark comes nearest the Syriac, Mar 15:34, Alohi, Alohi, l'mono shebachtheni, in the words Ελωΐ, Ελωΐ, λαμμα σαβαχθανι, Eloi, Eloi, lamma sabachthani. It is worthy of note, that a Hebrew MS. of the twelfth century, instead of עזבתני azabthani, forsaken me, reads שכחתני shechachthani, Forgotten me. This word makes a very good sense, and comes nearer to the sabachthani of the evangelists. It may be observed also, that the words, Why hast thou Forgotten me? are often used by David and others, in times of oppression and distress. See Psa 42:9.
Some have taken occasion from these words to depreciate the character of our blessed Lord. "They are unworthy," say they, "of a man who suffers, conscious of his innocence, and argue imbecility, impatience, and despair." This is by no means fairly deducible from the passage. However, some think that the words, as they stand in the Hebrew and Syriac, are capable of a translation which destroys all objections, and obviates every difficulty. The particle למה lamah, may be translated, to what - to whom - to what kind or sort - to what purpose or profit: Gen 25:32; Gen 32:29; Gen 33:15; Job 9:29; Jer 6:20; Jer 20:18; Amo 5:18; and the verb עזב azab signifies to leave - to deposit - to commit to the care of. See Gen 39:6; Job 39:11; Psa 10:14, and Jer 49:11. The words, taken in this way, might be thus translated: My God! my God! to what sort of persons hast thou left me? The words thus understood are rather to be referred to the wicked Jews than to our Lord, and are an exclamation indicative of the obstinate wickedness of his crucifiers, who steeled their hearts against every operation of the Spirit and power of God. See Ling. Brit. Reform. by B. Martin, p. 36.
Through the whole of the Sacred Writings, God is represented as doing those things which, in the course of his providence, he only permits to be done; therefore, the words, to whom hast thou left or given me up, are only a form of expression for, "How astonishing is the wickedness of those persons into whose hands I am fallen!" If this interpretation be admitted, it will free this celebrated passage from much embarrassment, and make it speak a sense consistent with itself, and with the dignity of the Son of God.
The words of St. Mark, Mar 15:34, agree pretty nearly with this translation of the Hebrew: Εις τι με εγκατιλεπες; To what [sort of persons, understood] hast thou left me? A literal translation of the passage in the Syriac Testament gives a similar sense: Ad quid dereliquisti me? "To what hast thou abandoned me?" And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Quare me in opprobrium dedisti? "Why hast thou abandoned me to reproach?"
It may he objected, that this can never agree with the ἱνατι, why, of Matthew. To this it is answered, that ἱνατι must have here the same meaning as εις τι - as the translation of למה lama; and that, if the meaning be at all different, we must follow that evangelist who expresses most literally the meaning of the original: and let it be observed, that the Septuagint often translate למה by ἱνατι instead of εις τι, which evidently proves that it often had the same meaning. Of this criticism I say, Valet quod valet, Let it pass for no more than it is worth: the subject is difficult. But whatever may be thought of the above mode of interpretation, one thing is certain, viz. That the words could not be used by our Lord in the sense in which they are generally understood. This is sufficiently evident; for he well knew why he was come unto that hour; nor could he be forsaken of God, in whom dwelt all the fullness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support as to leave the human nature fully sensible of all its sufferings, so that the consolations might not take off any part of the keen edge of his passion; and this was necessary to make his sufferings meritorious. And it is probable that this is all that is intended by our Lord's quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation.
Albert Barnes: Notes on the Bible - 1834
27:46: Eli, Eli ... - This language is not pure Hebrew nor Syriac, but a mixture of both, called commonly "Syro-Chaldaic." This was probably the language which the Saviour commonly spoke. The words are taken from Psa 22:1.
My God, my God ... - This expression is one denoting intense suffering. It has been difficult to understand in what sense Jesus was "forsaken by God." It is certain that God approved his work. It is certain that he was innocent. He had done nothing to forfeit the favor of God. As his own Son - holy, harmless, undefiled, and obedient - God still loved him. In either of these senses God could not have forsaken him. But the expression was probably used in reference to the following circumstances, namely:
1. His great bodily sufferings on the cross, greatly aggravated by his pRev_ious scourging, and by the want of sympathy, and by the Rev_ilings of his enemies on the cross. A person suffering thus might address God as if he was forsaken, or given up to extreme anguish.
2. He himself said that this was "the power of darkness," Luk 22:53. It was the time when his enemies, including the Jews and Satan, were suffered to do their utmost. It was said of the serpent that he should bruise the heel of the seed of the woman, Gen 3:15. By that has been commonly understood to be meant that, though the Messiah would finally crush and destroy the power of Satan, yet he should himself suffer "through the power of the devil." When he was tempted Luke 4, it was said that the tempter "departed from him for a season." There is no improbability in supposing that he might be permitted to return at the time of his death, and exercise his power in increasing the sufferings of the Lord Jesus. In what way this might be done can be only conjectured. It might be by horrid thoughts; by temptation to despair, or to distrust God, who thus permitted his innocent Son to suffer; or by an increased horror of the pains of dying.
3. There might have been withheld from the Saviour those strong religious consolations, those clear views of the justice and goodness of God, which would have blunted his pains and soothed his agonies. Martyrs, under the influence of strong religious feeling, have gone triumphantly to the stake, but it is possible that those views might have been withheld from the Redeemer when he came to die. His sufferings were accumulated sufferings, and the design of the atonement seemed to require that he should suffer all that human nature "could be made to endure" in so short a time.
4. Yet we have reason to think that there was still something more than all this that produced this exclamation. Had there been no deeper and more awful sufferings, it would be difficult to see why Jesus should have shrunk from these sorrows and used such a remarkable expression. Isaiah tells us Isa 53:4-5 that "he bore our griefs and carried our sorrows; that he was wounded for our transgressions, and bruised for our iniquities; that the chastisement of our peace was laid upon him; that by his stripes we are healed." He hath redeemed us from the curse of the law, being made a curse for us Gal 3:13; he was made a sin-offering Co2 5:21; he died in our place, on our account, that he might bring us near to God. It was this, doubtless, which caused his intense sufferings. It was the manifestation of God's hatred of sin, in some way which he has not explained, that he experienced in that dread hour. It was suffering endured by Him that was due to us, and suffering by which, and by which alone, we can be saved from eternal death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:46: Jesus: Mar 15:34; Luk 23:46; Joh 19:28-30; Heb 5:7
Eli: Psa 22:1, Psa 71:11; Isa 53:10; Lam 1:12
Geneva 1599
27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou (o) forsaken me?
(o) That is, in this misery: And this crying out is a natural part of his humanity, which, even though it was void of sin, still felt the wrath of God, the wrath which is due to our sins.
John Gill
27:46 And about the ninth hour,.... Or three o'clock in the afternoon, which was about the time of the slaying and offering of the daily sacrifice, which was an eminent type of Christ. The Jews say (i), that "every day the daily sacrifice was slain at eight and a half, and was offered up at nine and a half:
about which time also the passover was killed, which was another type of Christ; and as they say (k), "was offered first, and then the daily sacrifice." Though the account they elsewhere (l) give of these things, is this,
"the daily sacrifice was slain at eight and a half, and was offered up at nine and a half; (that is, on all the common days of the year;) on the evenings of the passover, it was slain at seven and a half, and offered at eight and a half, whether on a common day, or on a sabbath day: the passover eve, that happened to be on the sabbath eve, it was slain at six and a half, and offered at seven and a half, and the passover after it.
At this time,
Jesus cried with a loud voice: as in great distress, having been silent during the three hours darkness, and patiently bearing all his soul sufferings, under a sense of divine wrath, and the hidings of his Father's countenance, and his conflicts with the powers of darkness; but now, in the anguish of his soul, he breaks out,
saying, Eli, Eli, lama sabachthani: which words are partly Hebrew, and partly Chaldee; the three first are Hebrew, and the last Chaldee, substituted in the room of "Azabthani"; as it was, and still is, in the Chaldee paraphrase of the text in Ps 22:1, from whence they are taken,
that is to say, my God, my God, why hast thou forsaken me? He calls him his God, not as he was God, but as he was man; who, as such, was chosen by him to the grace of union to the Son of God; was made and formed by him; was anointed by him with the oil of gladness; was supported and upheld by him in the day of salvation; was raised by him from the dead, and highly exalted by him at his own right hand; and Christ, as man, prayed to him as his God, believed in him, loved him, and obeyed him as such: and though now he hid his face from him, yet he expressed strong faith and confidence of his interest in him. When he is said to be "forsaken" of God; the meaning is not, that the hypostatical union was dissolved, which was not even by death itself; the fulness of the Godhead still dwelt bodily in him: nor was he separated from the love of God; he had the same interest in his Father's heart and favour, both as his Son, and as mediator, as ever: nor was the principle and habit of joy and comfort lost in his soul, as man, but he was now without a sense of the gracious presence of God, and was filled, as the surety of his people, with a sense of divine wrath, which their iniquities he now bore, deserved, and which was necessary for him to endure, in order to make full satisfaction for them; for one part of the punishment of sin is loss of the divine presence. Wherefore he made not this expostulation out of ignorance: he knew the reason of it, and that it was not out of personal disrespect to him, or for any sin of his own; or because he was not a righteous, but a wicked man, as the Jew (m) blasphemously objects to him from hence; but because he stood in the legal place, and stead of sinners: nor was it out of impatience, that he so expressed himself; for he was entirely resigned to the will of God, and content to drink the whole of the bitter cup: nor out of despair; for he at the same time strongly claims and asserts his interest in God, and repeats it; but to show, that he bore all the griefs of his people, and this among the rest, divine desertion; and to set forth the bitterness of his sorrows, that not only the sun in the firmament hid its face from him, and he was forsaken by his friends and disciples, but even left by his God; and also to express the strength of his faith at such a time. The whole of it evinces the truth of Christ's human nature, that he was in all things made like unto his brethren; that he had an human soul, and endured sorrows and sufferings in it, of which this of desertion was not the least: the heinousness of sin may be learnt from hence, which not only drove the angels out of heaven, and Adam out of the garden, and separates, with respect to communion, between God and his children; but even caused him to hide his face from his own Son, whilst he was bearing, and suffering for, the sins of his people. The condescending grace of Christ is here to be seen, that he, who was the word, that was with God from everlasting, and his only begotten Son that lay in his bosom, that he should descend from heaven by the assumption of human nature, and be for a while forsaken by God, to bring us near unto him: nor should it be wondered at, that this is sometimes the case of the saints, who should, in imitation of Christ, trust in the Lord at such seasons, and stay themselves on their God, and which may be some support unto them, they may be assured of the sympathy of Christ, who having been in this same condition, cannot but have a fellow feeling with them. The Jews themselves own (n), that these words were said by Jesus when he was in their hands. They indeed apply the passage to Esther; and say (o), that "she stood in the innermost court of the king's house; and when she came to the house of the images, the Shekinah departed from her, and she said, "Eli, Eli, lama Azabthani?" my God, my God, why hast thou forsaken me?
Though others apply the "Psalm" to David, and others to the people of Israel in captivity (p): but certain it is, that it belongs to the Messiah; and many things in it were fulfilled with respect to Jesus, most clearly show him to be the Messiah, and the person pointed at: the first words of it were spoken by him, as the Jews themselves allow, and the very expressions which his enemies used concerning him while suffering, together with their gestures, are there recorded; and the parting his garments, and casting lots on his vesture, done by the Roman soldiers, are there prophesied of; and indeed there are so many things in it which agree with him, and cannot with any other, that leave it without all doubt that he is the subject of it (q),
(i) T. Hieros. Pesachim, fol. 31. 3, 4. (k) lb. (l) Misn. Pesachim, c. 5. sect. 1. (m) Vet. Nizzachon, p. 162. (n) Toldos Jesu, p. 17. (o) Bab. Megilia, fol. 15. 2. & Gloss. in T. Bab. Yoma, fol. 29. 1. (p) Vid. Jarchi & Kimchi in Psal. xxii. 1. (q) See my Book of the Prophecies of the Old Test. &c. p. 158.
John Wesley
27:46 About the ninth hour, Jesus cried with a loud voice - Our Lord's great agony probably continued these three whole hours, at the conclusion of which be thus cried out, while he suffered from God himself what was unutterable. My God, my God, why hast thou forsaken me? - Our Lord hereby at once expresses his trust in God, and a most distressing sense of his letting loose the powers of darkness upon him, withdrawing the comfortable discoveries of his presence, and filling his soul with a terrible sense of the wrath due to the sins which he was bearing. Ps 22:1.
27:4727:47: Ոմանք յայնցանէ որ ա՛նդն կային, իբրեւ լուան՝ ասէին. ԶԵղիա՛ կարդայ դա[547]։ [547] Յոմանս պակասի. Կարդայ դա։
47 Այնտեղ կանգնածներից ոմանք, երբ լսեցին, ասացին. «Դա Եղիային է կանչում»
47 Անոնցմէ ոմանք որ հոն կայներ էին, երբ լսեցին՝ ըսին. «Ատիկա Եղիան կը կանչէ»։
Ոմանք յայնցանէ որ անդն կային` իբրեւ լուան, ասէին. ԶԵղիա կարդայ դա:

27:47: Ոմանք յայնցանէ որ ա՛նդն կային, իբրեւ լուան՝ ասէին. ԶԵղիա՛ կարդայ դա[547]։
[547] Յոմանս պակասի. Կարդայ դա։
47 Այնտեղ կանգնածներից ոմանք, երբ լսեցին, ասացին. «Դա Եղիային է կանչում»
47 Անոնցմէ ոմանք որ հոն կայներ էին, երբ լսեցին՝ ըսին. «Ատիկա Եղիան կը կանչէ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:4747 Некоторые из стоявших там, слыша это, говорили: Илию зовет Он.
27:47  τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκούσαντες ἔλεγον ὅτι ἠλίαν φωνεῖ οὖτος.
27:47. τινὲς (Ones) δὲ (moreover) τῶν (of-the-ones) ἐκεῖ (thither) ἑστηκότων ( of-having-had-come-to-stand ) ἀκούσαντες ( having-heard ) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one,"Ἠλείαν (To-a-Heleias) φωνεῖ (it-soundeth-unto,"οὗτος. (the-one-this)
27:47. quidam autem illic stantes et audientes dicebant Heliam vocat isteAnd some that stood there and heard said: This man calleth Elias.
47. And some of them that stood there, when they heard it, said, This man calleth Elijah.
27:47. Then certain ones who were standing and listening there said, “This man calls upon Elijah.”
27:47. Some of them that stood there, when they heard [that], said, This [man] calleth for Elias.
Some of them that stood there, when they heard [that], said, This [man] calleth for Elias:

47 Некоторые из стоявших там, слыша это, говорили: Илию зовет Он.
27:47  τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκούσαντες ἔλεγον ὅτι ἠλίαν φωνεῖ οὖτος.
27:47. quidam autem illic stantes et audientes dicebant Heliam vocat iste
And some that stood there and heard said: This man calleth Elias.
27:47. Then certain ones who were standing and listening there said, “This man calls upon Elijah.”
27:47. Some of them that stood there, when they heard [that], said, This [man] calleth for Elias.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47 (Мк XV:35). Имя Илия по-еврейски пишется иначе, чем Эли или Или — Боже мой, от Эл — Бог и присоединения притяжательного местоимения. Но по произношению «Илия» и «Боже мой» на еврейском сходны. Имя «Илия» значит «Бог есть Иегова». Было, естественно, если «некоторые из стоявших», может быть, не расслышав или просто не поняв последних слов Христа, подумали, что он зовет Илию к Себе на помощь. «Сей» или «Этот» (outoV) — выразительное слово, произнесенное с целью показать, что не разбойники, распятые со Христом, звали Илию, а именно Тот, который был распят среди них.
Adam Clarke: Commentary on the Bible - 1831
27:47: This man calleth for Elias - Probably these were Hellenistic Jews, who did not fully understand the meaning of our Lord's words. Elijah was daily expected to appear as the forerunner of the Messiah, whose arrival, under the character of a mighty prince, was generally supposed to be at hand throughout the east. See Mal 4:5; Mat 2:2-4; Mat 17:10-12.
Albert Barnes: Notes on the Bible - 1834
27:47: This man calleth for Elias - This was done purposely to deride him and his pretensions to be the Messiah. The words "Eli, Eli," they might easily pretend that they understood to mean Elias, or so pervert them. The taunt would be more cutting, because it was the universal belief of the Jews, as well as the doctrine of Christ, that "Elias" would come before the Messiah. They derided him now, as calling upon "Elias" when God would not help him; still keeping up the pretensions to being the Messiah, and invoking "Elijah" to come from the dead to aid him. Or it is possible that this might have been said by some bystanders who did not understand the language in which he spoke, or who might not have been near enough to hear him distinctly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:47: This: Mat 11:14; Mal 4:5; Mar 15:35, Mar 15:36
Geneva 1599
27:47 Some of them that stood there, when they heard [that], said, This [man] calleth for (p) Elias.
(p) They allude to Elias' name, not because they did not understand what he said, but because of a profane impudence and disrespect, and he repeated those words so that this repetition of the name might be understood.
John Gill
27:47 Some of them that stood there,.... Near the cross, looking on, and mocking at him,
when they heard that; the words, "Eli, Eli", spoken by Christ,
said, this man calleth for Elias. These could not be the Roman soldiers that said so, who had no notion of Elias; rather the Hellenistic Jews, who not so well understanding the Hebrew language, hearing the above words, and having some notion of the prophet Elias, fancied he was calling for him; though it seems most likely to be the Jews, who either through the nearness of the sound of the words, and mistake of them, and not near enough to hear and distinguish them, really thought he called for that prophet; or rather wilfully mistook him, with an intent to banter and ridicule him.
27:4827:48: Եւ վաղվաղակի ընթացաւ միոմն ՚ի նոցանէ, ա՛ռ սպունգ լի՛ քացախով, հարեալ յեղեգան՝ ետ ըմպե՛լ նմա[548]։ [548] Ոմանք. Ընթացեալ միոմն... եւ ետ ըմպել։
48 Եւ նրանցից մէկը իսկոյն վազեց, քացախով թաթախուած սպունգ վերցրեց եւ մի եղէգի վրայ անցկացնելով՝ տուեց նրան, որ խմի
48 Շուտ մը անոնցմէ մէկը վազեց սպունգ մը առաւ՝ քացախով լեցուց ու եղէգի մը անցնելով տուաւ անոր որպէս զի խմէ։
Եւ վաղվաղակի ընթացաւ մի ոմն ի նոցանէ, առ սպունգ լի քացախով, հարեալ յեղեգան` ետ ըմպել նմա:

27:48: Եւ վաղվաղակի ընթացաւ միոմն ՚ի նոցանէ, ա՛ռ սպունգ լի՛ քացախով, հարեալ յեղեգան՝ ետ ըմպե՛լ նմա[548]։
[548] Ոմանք. Ընթացեալ միոմն... եւ ետ ըմպել։
48 Եւ նրանցից մէկը իսկոյն վազեց, քացախով թաթախուած սպունգ վերցրեց եւ մի եղէգի վրայ անցկացնելով՝ տուեց նրան, որ խմի
48 Շուտ մը անոնցմէ մէկը վազեց սպունգ մը առաւ՝ քացախով լեցուց ու եղէգի մը անցնելով տուաւ անոր որպէս զի խմէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:4848 И тотчас побежал один из них, взял губку, наполнил уксусом и, наложив на трость, давал Ему пить;
27:48  καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν.
27:48. καὶ (And) εὐθέως (unto-straight) δραμὼν (having-had-circuited,"εἷς (one) ἐξ (out) αὐτῶν (of-them,"καὶ (and) λαβὼν (having-had-taken) σπόγγον (to-a-sponge,"πλήσας (having-repleted) τε (also) ὄξους (of-a-vinegar) καὶ (and) περιθεὶς (having-had-placed-about) καλάμῳ (unto-a-reed,"ἐπότιζεν (it-was-drinkeeing-to) αὐτόν. (to-it)
27:48. et continuo currens unus ex eis acceptam spongiam implevit aceto et inposuit harundini et dabat ei bibereAnd immediately one of them running took a sponge and filled it with vinegar and put it on a reed and gave him to drink.
48. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink.
27:48. And one of them, running quickly, took a sponge and filled it with vinegar, and he set it on a reed and he gave it to him to drink.
27:48. And straightway one of them ran, and took a spunge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink.
And straightway one of them ran, and took a spunge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink:

48 И тотчас побежал один из них, взял губку, наполнил уксусом и, наложив на трость, давал Ему пить;
27:48  καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν.
27:48. et continuo currens unus ex eis acceptam spongiam implevit aceto et inposuit harundini et dabat ei bibere
And immediately one of them running took a sponge and filled it with vinegar and put it on a reed and gave him to drink.
27:48. And one of them, running quickly, took a sponge and filled it with vinegar, and he set it on a reed and he gave it to him to drink.
27:48. And straightway one of them ran, and took a spunge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
48 (Мк XV:36; Ин XIX:28, 29). У Матфея и Марка не вполне ясно, почему, услышав, что Иисус Христос зовет Илию, один из стоявших (евангелисты не говорят, кто именно; вероятно, римский воин) тотчас побежал и дал Иисусу Христу пить. Но это вполне ясно у Иоанна. Так как рассказ Ин XIX:29 вполне совпадает по смыслу с Мф XXVII:48 и Мк XV:36, то отсюда можно заключить, что слово Иисуса Христа «жажду» (Ин XIX:28) было действительною причиною поднесения Ему «уксуса», или кислого виноградного напитка, который по латыни назывался posca, — почти соответствует нашему «квас», — приготовлялся из винограда и был обыкновенным питьем римских воинов. Но если «квас» или кислое питье (oxoV — слово встречается в Новом Завете только здесь у Матфея и параллелях, и еще Лк XXIII:36), находился здесь потому, что был нужен римским воинам для утоления их жажды, то нелегко объяснить появление здесь «губки» (spoggoV У Матфея, Марка и Иоанна). Думали, что губки, вероятно, были здесь под рукой именно для той цели, чтобы давать пить осужденным, когда бы это потребовалось. Со стороны воина, поднесшего губку с питьем к устам Христа, это было актом милосердия. Но другие воины, по-видимому, начали осмеивать его поступок, и повторяли то, что сделал один, причем говорили: «если Ты Царь иудейский, спаси Себя Самого» (Лк XXIII:36, 37). Нет надобности принимать, что это подношение воинами питья было одинаково с тем, которое совершено было пред распятием. Иисус Христос принял этот напиток (Мк XV:23). Но мнение, что Он, отведав питья, просил его и еще, ничем не подтверждается.
Adam Clarke: Commentary on the Bible - 1831
27:48: Took a sponge - This being the most convenient way to reach a liquid to his mouth; tied it on a reed, that they might be able to reach his lips with it. This reed, as we learn from St. John, was a stalk of hyssop, which, in that country, must have grown to a considerable magnitude. This appears also to have been done in mercy, to alleviate his sufferings. See Mat 27:34.
Albert Barnes: Notes on the Bible - 1834
27:48: One of them ran - John Joh 19:28 says that this was in consequence of Jesus' saying "I thirst." One of the effects of crucifixion was excessive thirst.
Took a sponge - A sponge is a well-known porous substance that easily absorbs water. It was used in this case because, Jesus being elevated, it was difficult to convey a cup to his lips.
Filled it with vinegar - This was the common drink of Roman soldiers. It was a light wine, turned sour and mixed with water. John says Joh 19:29 there was a vessel set full of vinegar, probably for the use of the soldiers who watched his crucifixion.
And put it on a reed - John says it was put upon "hyssop." The "hyssop" was a "shrub," growing so large sometimes as to be called a "tree," Kg1 4:33. The stalk of this was what Matthew calls a "reed." The sponge fastened to this could easily be extended to reach the mouth of "Jesus." This vinegar Jesus drank, for it was not intended to "stupefy" him or blunt his sense of pain, like the "wine" and myrrh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:48: and filled: Mat 27:34; Psa 69:21; Luk 23:36; Joh 19:29, Joh 19:30
John Gill
27:48 And straightway one of them ran and took a sponge,.... Which was not far from the cross, where a vessel full of vinegar was set, Jn 19:29,
and filled it with vinegar; dipping it into it, it sucked it up. Some of these sponges had leathern handles to them. (r).
And put it on a reed; a stalk of hyssop; See Gill on Jn 19:29,
and gave him to drink; not to revive his spirits, or hasten his death, as some have thought, but in contempt of him, and to mock him, he having signified that he was athirst,
(r) Misn. Sabbat, c. 21. sect. 3.
John Wesley
27:48 One taking a sponge, filled it with vinegar - Vinegar and water was the usual drink of the Roman soldiers. It does not appear, that this was given him in derision, but rather with a friendly design, that he might not die before Elijah came. Jn 19:28.
27:4927:49: Եւ կէսքն ասէին. Թո՛ղ տեսցո՛ւք եթէ գա՞յ Եղիա փրկել զդա[549]։ [549] Ոմանք. Տեսցուք, գայ Եղիա։
49 Իսկ ուրիշներ ասում էին. «Թո՛ղ, տեսնենք, թէ Եղիան կը գա՞յ, որ դրան փրկի»:
49 Միւսները ըսին. «Թո՛ղ տուր, տեսնենք թէ Եղիան պիտի գա՞յ ատիկա ազատելու»։
Եւ կէսքն ասէին. Թող, տեսցուք եթէ գա՞յ Եղիա փրկել զդա:

27:49: Եւ կէսքն ասէին. Թո՛ղ տեսցո՛ւք եթէ գա՞յ Եղիա փրկել զդա[549]։
[549] Ոմանք. Տեսցուք, գայ Եղիա։
49 Իսկ ուրիշներ ասում էին. «Թո՛ղ, տեսնենք, թէ Եղիան կը գա՞յ, որ դրան փրկի»:
49 Միւսները ըսին. «Թո՛ղ տուր, տեսնենք թէ Եղիան պիտի գա՞յ ատիկա ազատելու»։
zohrab-1805▾ eastern-1994▾ western am▾
27:4949 а другие говорили: постой, посмотрим, придет ли Илия спасти Его.
27:49  οἱ δὲ λοιποὶ ἔλεγον, ἄφες ἴδωμεν εἰ ἔρχεται ἠλίας σώσων αὐτόν.
27:49. οἱ (The-ones) δὲ (moreover) λοιποὶ ( remaindered ) εἶπαν (they-said,"Ἄφες (Thou-should-have-had-sent-off,"ἴδωμεν (we-might-have-had-seen) εἰ (if) ἔρχεται ( it-cometh ,"Ἠλείας (a-Heleias,"σώσων (shall-having-saved) αὐτόν. (to-it) [[ἄλλος "[[Other) δὲ (moreover) λαβὼν (having-had-taken) λόγχην (to-a-lance) ἔνυξεν (it-dinted) αὐτοῦ (of-it) τὴν (to-the-one) πλευράν, (to-a-sideness) καὶ (and) ἐξῆλθεν (it-had-came-out,"ὕδωρ (a-water) καὶ (and) αἷμα.]] (a-blood.]]"
27:49. ceteri vero dicebant sine videamus an veniat Helias liberans eumAnd the others said: Let be. Let us see whether Elias will come to deliver him.
49. And the rest said, Let be; let us see whether Elijah cometh to save him.
27:49. Yet truly, the others said, “Wait. Let us see whether Elijah will come to free him.”
27:49. The rest said, Let be, let us see whether Elias will come to save him.
The rest said, Let be, let us see whether Elias will come to save him:

49 а другие говорили: постой, посмотрим, придет ли Илия спасти Его.
27:49  οἱ δὲ λοιποὶ ἔλεγον, ἄφες ἴδωμεν εἰ ἔρχεται ἠλίας σώσων αὐτόν.
27:49. ceteri vero dicebant sine videamus an veniat Helias liberans eum
And the others said: Let be. Let us see whether Elias will come to deliver him.
27:49. Yet truly, the others said, “Wait. Let us see whether Elijah will come to free him.”
27:49. The rest said, Let be, let us see whether Elias will come to save him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49 (Мк XV:36). У Марка множественное: «постойте». При виде человеколюбивого поступка воина нашлись люди, которые превратили это в предмет издевательств, У Матфея слова говорятся воину «другими». У Марка воин говорит их «другим». Понятно, что могло быть и то и другое. Вероятно, у Марка говорится о другом воине, а не о том, который поднес губку в первый раз.
Adam Clarke: Commentary on the Bible - 1831
27:49: After this verse, BCL and five others add, Another, taking a spear, pierced his side, and there came out blood and water. Several of the fathers add the same words here: they appear, however, to be an interpolation from Joh 19:34.
Albert Barnes: Notes on the Bible - 1834
27:49: The rest said ... - Still deriding his sufferings, and refusing to allow even the poor consolation of a drink, to assuage the thirst of the Saviour of the world in his dying agonies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:49: let us: Mat 27:43
John Gill
27:49 The rest said, let be,.... The others, to whom he belonged, that fetched the sponge, said to him, let him alone, keep at a distance from him, give him nothing to drink:
let us see whether Elias will come to save him; whom the Jews looked upon to be the forerunner of the Messiah, and therefore suggest, that should he come to save him, they would believe he was the Messiah; and they had a mighty notion of Elias appearing to persons frequently (s), and talking, and conversing with them,
See Gill on Mt 17:3, though they did not believe he would come, and appear to Christ; for they were persons of great note for piety and learning, to whom he appeared, as they pretend, whereas they had no such opinion of him. The Ethiopic version here adds, and one took a spear and pierced his side with it, and blood and water flowed out: but this circumstance is only recorded by the Evangelist John,
Jn 19:34, though Beza says the same is read here in two ancient copies,
(s) Vid. Juchasin, fol. 79. 1. & 86. 1. & 101. 1. & 118. 2. & 132. 1.
27:5027:50: Եւ Յիսուս դարձեալ աղաղակեաց ՚ի ձայն մեծ, եւ արձակեա՛ց զոգին։
50 Եւ Յիսուս դարձեալ բարձր ձայնով աղաղակեց եւ հոգին աւանդեց:
50 Յիսուս դարձեալ մեծ ձայնով աղաղակեց ու հոգին աւանդեց։
Եւ Յիսուս դարձեալ աղաղակեաց ի ձայն մեծ եւ արձակեաց զոգին:

27:50: Եւ Յիսուս դարձեալ աղաղակեաց ՚ի ձայն մեծ, եւ արձակեա՛ց զոգին։
50 Եւ Յիսուս դարձեալ բարձր ձայնով աղաղակեց եւ հոգին աւանդեց:
50 Յիսուս դարձեալ մեծ ձայնով աղաղակեց ու հոգին աւանդեց։
zohrab-1805▾ eastern-1994▾ western am▾
27:5050 Иисус же, опять возопив громким голосом, испустил дух.
27:50  ὁ δὲ ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα.
27:50. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) πάλιν (unto-furthered) κράξας (having-clamored-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) ἀφῆκεν (it-sent-off) τὸ (to-the-one) πνεῦμα. (to-a-currenting-to)
27:50. Iesus autem iterum clamans voce magna emisit spiritumAnd Jesus again crying with a loud voice, yielded up the ghost.
50. And Jesus cried again with a loud voice, and yielded up his spirit.
27:50. Then Jesus, crying out again with a loud voice, gave up his life.
27:50. Jesus, when he had cried again with a loud voice, yielded up the ghost.
Jesus, when he had cried again with a loud voice, yielded up the ghost:

50 Иисус же, опять возопив громким голосом, испустил дух.
27:50  ὁ δὲ ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα.
27:50. Iesus autem iterum clamans voce magna emisit spiritum
And Jesus again crying with a loud voice, yielded up the ghost.
27:50. Then Jesus, crying out again with a loud voice, gave up his life.
27:50. Jesus, when he had cried again with a loud voice, yielded up the ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50 (Мк XV:37; Лк XXIII:46; Ин XIX:30). У синоптиков не встречается слова, помещенного у Иоанна, «совершилось»; у Матфея, Марка и Иоанна нет слов, помешенных у Луки: «Отче! в руки Твои предаю дух Мой». Все синоптики употребляют здесь выражение «громкий крик». Был ли этот крик с словами или без слов — трудно сказать. Судя по тому, что такое же выражение употреблено у Мф XXVII:46 и в параллели у Марка, можно думать, что Христос и пред самой Своей смертью произнес какие-нибудь слова, которые, вероятно, не были расслышаны и потому на дошли до нас. Но могло быть и иначе. Первого мнения держится Цан. «Испустил дух» — обычное народное выражение, указывавшее на смерть.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

We have here, at length, an account of the death of Christ, and several remarkable passages that attended it.

I. The manner how he breathed his last (v. 50); between the third and the sixth hour, that is, between nine and twelve o'clock, as we reckon, he was nailed to the cross, and soon after the ninth hour, that is, between three and four o'clock in the afternoon, he died. That was the time of the offering of the evening sacrifice, and the time when the paschal lamb was killed; and Christ our Passover was sacrificed for us and offered himself in the evening of the world a sacrifice to God of a sweet-smelling savour. It was at that time of the day, that the angel Gabriel delivered to Daniel that glorious prediction of the Messiah, Dan. ix. 21, 24, &c. And some think that from that very time when the angel spoke it, to this time when Christ died, was just seventy weeks, that is, four hundred and ninety years to a day, to an hour; as the departure of Israel out of Egypt was at the end of the four hundred and thirty years, even the self-same day, Exod. xii. 41.

Two things are here noted concerning the manner of Christ's dying.

1. That he cried with a loud voice, as before, v. 46. Now,

(1.) This was a sign, that, after all his pains and fatigues, his life was whole in him, and nature strong. The voice of dying men is one of the first things that fails; with a panting breath and a faltering tongue, a few broken words are hardly spoken, and more hardly heard. But Christ, just before he expired, spoke like a man in his full strength, to show that his life was not forced from him, but was freely delivered by him into his Father's hands, as his own act and deed. He that had strength to cry thus when he died, could have got loose from the arrest he was under, and have bid defiance to the powers of death; but to show that by the eternal Spirit he offered himself, being the Priest as well as the Sacrifice, he cried with a loud voice.

(2.) It was significant. This loud voice shows that he attacked our spiritual enemies with an undaunted courage, and such a bravery of resolution as bespeaks him hearty in the cause and daring in the encounter. He was now spoiling principalities and powers, and in this loud voice he did, as it were, shout for mastery, as one mighty to save, Isa. lxiii. 1. Compare with this, Isa. lxxii. 13, 14. He now bowed himself with all his might, as Samson did, when he said, Let me die with the Philistines, Judg. xvi. 30. Animamque in vulnere ponit--And lays down his life. His crying with a loud voice when he died, signified that his death should be published and proclaimed to all the world; all mankind being concerned in it, and obliged to take notice of it. Christ's loud cry was like a trumpet blown over the sacrifices.

2. That then he yielded up the ghost. This is the usual periphrasis of dying; to show that the Son of God upon the cross did truly and properly die by the violence of the pain he was put to. His soul was separated from his body, and so his body was left really and truly dead. It was certain that he did die, for it was requisite that he should die; thus it was written, both in the close rolls of the divine counsels, and in the letters patent of the divine predictions, and therefore thus it behoved him to suffer. Death being the penalty for the breach of the first covenant (Thou shalt surely die), the Mediator of the new covenant must make atonement by means of death, otherwise no remission, Heb. ix. 15. He had undertaken to make his soul an offering for sin; and he did it, when he yielded up the ghost, and voluntarily resigned it.

II. The miracles that attended his death. So many miracles being wrought by him in his life, we might well expect some to be wrought concerning him at his death, for his name was called Wonderful. Had he been fetched away as Elijah in a fiery chariot, that had itself been miracle enough; but, being sent for away by an ignominious cross, it was requisite that his humiliation should be attended with some signal emanations of the divine glory.

1. Behold, the veil of the temple was rent in twain. This relation is ushered in with Behold; "Turn aside, and see this great sight, and be astonished at it." Just as our Lord Jesus expired, at the time of the offering of the evening-sacrifice, and upon a solemn day, when the priests were officiating in the temple, and might themselves be eyewitnesses of it, the veil of the temple was rent by an invisible power; that veil which parted between the holy place and the most holy. They had condemned him for saying, I will destroy this temple, understanding it literally; now by this specimen of his power he let them know that, if he had pleased, he could have made his words good. In this, as in others of Christ's miracles, there was a mystery.

(1.) It was in correspondence with the temple of Christ's body, which was now in the dissolving. This was the true temple, in which dwelt the fulness of the Godhead; when Christ cried with a loud voice, and gave up the ghost, and so dissolved that temple, the literal temple did, as it were, echo to that cry, and answer the stroke, by rending its veil. Note, Death is the rending of the veil of flesh which interposes between us and the holy of holies; the death of Christ was so, the death of true Christians is so.

(2.) It signified the revealing and unfolding of the mysteries of the Old Testament. The veil of the temple was for concealment, as was that on the face of Moses, therefore it was called the veil of the covering; for it was highly penal for any person to see the furniture of the most holy place, except the High-Priest, and he but once a year, with great ceremony and through a cloud of smoke; all which signified the darkness of that dispensation; 2 Cor. iii. 13. But now, at the death of Christ, all was laid open, the mysteries were unveiled, so that now he that runs may read the meaning of them. Now we see that the mercy-seat signified Christ the great Propitiation; the pot of manna signified Christ the Bread of life. Thus we all with open face behold, as in a glass (which helps the sight, as the veil hindered it), the glory of the Lord. Our eyes see the salvation.

(3.) It signified the uniting of Jew and Gentile, by the removing of the partition wall between them, which was the ceremonial law, by which the Jews were distinguished from all other people (as a garden enclosed), were brought near to God, while others were made to keep their distance. Christ, in his death, repealed the ceremonial law, cancelled that hand-writing of ordinances, took it out of the way, nailed it to his cross, and so broke down the middle wall of partition; and by abolishing those institutions abolished the enmity, and made in himself of twain one new man (as two rooms are made one, and that large and lightsome, by taking down the partition), so making peace, Eph. ii. 14-16. Christ died, to rend all dividing veils, and to make all his one, John xvii. 21.

(4.) It signified the consecrating and laying open of a new and living way to God. The veil kept people off from drawing near to the most holy place, where the Shechinah was. But the rending of it signified that Christ by his death opened a way to God, [1.] For himself. This was the great day of atonement, when our Lord Jesus, as the great High-Priest, not by the blood of goats and calves, but by his own blood, entered once for all into the holy place; in token of which the veil was rent, Heb. ix. 7, &c. Having offered his sacrifice in the outer court, the blood of it was now to be sprinkled upon the mercy-seat within the veil; wherefore lift up your heads, O ye gates, and be ye lift up, ye everlasting doors; for the King of glory, the Priest of glory, shall come in. Now was he caused to draw near, and made to approach, Jer. xxx. 21. Though he did not personally ascend into the holy place not made with hands till above forty days after, yet he immediately acquired a right to enter, and had a virtual admission. [2.] For us in him: so the apostle applies it, Heb. x. 19, 20. We have boldness to enter into the holiest, by that new and living way which he has consecrated for us through the veil. He died, to bring us to God, and, in order thereunto, to rend that veil of guilt and wrath which interposed between us and him, to take away the cherubim and flaming sword, and to open the way to the tree of life. We have free access through Christ to the throne of grace, or mercy-seat, now, and to the throne of glory hereafter, Heb. iv. 16; vi. 20. The rending of the veil signified (as that ancient hymn excellently expresses it), that, when Christ had overcome the sharpness of death, he opened the kingdom of heaven to all believers. Nothing can obstruct or discourage our access to heaven, for the veil is rent; a door is opened in heaven, Rev. iv. 1.

2. The earth did quake; not only mount Calvary, where Christ was crucified, but the whole land, and the adjacent countries. This earthquake signified two things.

(1.) The horrible wickedness of Christ's crucifiers. The earth, by trembling under such a load, bore its testimony to the innocency of him that was persecuted, and against the impiety of those that persecuted him. Never did the whole creation, before, groan under such a burthen as the Son of God crucified, and the guilty wretches that crucified him. The earth quaked, as if it feared to open its mouth to receive the blood of Christ, so much more precious than that of Abel, which it had received, and was cursed for it (Gen. iv. 11, 12); and as if it fain would open its mouth, to swallow up those rebels that put him to death, as it had swallowed up Dathan and Abiram for a much less crime. When the prophet would express God's great displeasure against the wickedness of the wicked, he asks, Shall not the land tremble for this? Amos viii. 8.

(2.) The glorious achievements of Christ's cross. This earthquake signified the mighty shock, nay, the fatal blow, now given to the devil's kingdom. So vigorous was the assault Christ now made upon the infernal powers, that (as of old, when he went out of Seir, when he marched through the field of Edom) the earth trembled, Judg. v. 4; Ps. lxviii. 7, 8. God shakes all nations, when the Desire of all nations is to come; and there is a yet once more, which perhaps refers to this shaking, Hag. ii. 6, 21.

3. The rocks rent; the hardest and firmest part of the earth was made to feel this mighty shock. Christ had said, that if the children should cease to cry Hosanna, the stones would immediately cry out; and now, in effect, they did so, proclaiming the glory of the suffering Jesus, and themselves more sensible of the wrong done him than the hard-hearted Jews were, who yet will shortly be glad to find a hole in the rocks, and a cleft in the ragged rocks, to hide them from the face of him that sitteth on the throne. See Rev. vi. 16; Isa. ii. 21. But when God's fury is poured out like fire, the rocks are thrown down by him, Nah. i. 6. Jesus Christ is the Rock; and the rending of these rocks, signified the rending of that rock, (1.) That in the clefts of it was may be hid, as Moses in the cleft of the rock at Horeb, that there we may behold the glory of the Lord, as he did, Exod. xxxiii. 22. Christ's dove is said to be hid in the clefts of the rock (Cant. ii. 14), that is, as some make the allusion, sheltered in the wounds of our Lord Jesus, the Rock rent. (2.) That from the cleft of it rivers of living water may flow, and follow us in this wilderness, as from the rock which Moses smote (Exod. xvii. 6), and which God clave (Ps. lxxviii. 15); and that rock was Christ, 1 Cor. x. 4. When we celebrate the memorial of Christ's death, our hard and rocky hearts must be rent--the heart, and not the garments. That heart is harder than a rock, that will not yield, that will not melt, where Jesus Christ is evidently set forth crucified.

4. The graves were opened. This matter is not related so fully as our curiosity would wish; for the scripture was not intended to gratify that; it should seem, that same earthquake that rent the rocks, opened the graves, and many bodies of saints which slept, arose. Death to the saints is but the sleep of the body, and the grave the bed it sleeps in; they awoke by the power of the Lord Jesus, and (v. 53) came out of the graves after his resurrection, and went into Jerusalem, the holy city, and appeared unto many. Now here,

(1.) We may raise many enquiries concerning it, which we cannot resolve: as, [1.] Who these saints were, that did arise. Some think, the ancient patriarchs, that were in such care to be buried in the land of Canaan, perhaps in the believing foresight of the advantage of this early resurrection. Christ had lately proved the doctrine of the resurrection from the instance of the patriarchs (ch. xxii. 32), and here was a speedy confirmation of his argument. Others think, these that arose were modern saints, such as had been Christ in the flesh, but died before him; as his father Joseph, Zecharias, Simeon, John Baptist, and others, that had been known to the disciples, while they lived, and therefore were the fitter to be witnesses to them in an apparition after. What if we should suppose that they were the martyrs, who in the Old-Testament times had sealed the truths of God with their blood, that were thus dignified and distinguished? Christ particularly points at them as his forerunners, ch. xxiii. 35. And we find (Rev. xx. 4, 5), that those who were beheaded for the testimony of Jesus, arose before the rest of the dead. Sufferers with Christ shall first reign with him. [2.] It is uncertain whether (as some think) they arose to life, now at the death of Christ, and disposed of themselves elsewhere, but did not go into the city till after his resurrection; or whether (as others think), though their sepulchres (which the Pharisees had built and varnished, ch. xxiii. 29), and so made remarkable, were shattered now by the earthquake (so little did God regard that hypocritical respect), yet they did not revive and rise till after the resurrection; only, for brevity-sake, it is mentioned here, upon the mention of the opening of the graves, which seems more probable. [3.] Some think that they arose only to bear witness of Christ's resurrection to those to whom they appeared, and, having finished their testimony, retired to their graves again. But it is more agreeable, both to Christ's honour and theirs, to suppose, though we cannot prove, that they arose as Christ did, to die no more, and therefore ascended with him to glory. Surely on them who did partake of his first resurrection, a second death had no power. [4.] To whom they appeared (not to all the people it is certain, but to many), whether enemies or friends, in what manner they appeared, how often, what they said and did, and how they disappeared, are secret things which belong not to us; we must not covet to be wise above what is written. The relating of this matter so briefly, is a plain intimation to us, that we must not look that way for a confirmation of our faith; we have a more sure word of prophecy. See Luke xvi. 31.

(2.) Yet we may learn many good lessons from it. [1.] That even those who lived and died before the death and resurrection of Christ, had saving benefit thereby, as well as those who have lived since; for he was the same yesterday that he is to-day, and will be for ever, Heb. xiii. 8. [2.] That Jesus Christ, by dying, conquered, disarmed, and disabled, death. These saints that arose, were the present trophies of the victory of Christ's cross over the powers of death, which he thus made a show of openly. Having by death destroyed him that had the power of death, he thus led captivity captive, and gloried in these re-taken prizes, in them fulfilling that scripture, I will ransom them from the power of the grave. [3.] That, in virtue of Christ's resurrection, the bodies of all the saints shall, in the fulness of time, rise again. This was an earnest of the general resurrection at the last day, when all that are in the graves shall hear the voice of the Son of God. And perhaps Jerusalem is therefore called here the holy city, because the saints, at the general resurrection, shall enter into the new Jerusalem; which will be indeed what the other was in name and type only, the holy city, Rev. xxi. 2. [4.] That all the saints do, by the influence of Christ's death, and in conformity to it, rise from the death of sin to the life of righteousness. They are raised up with him to a divine and spiritual life; they go into the holy city, become citizens of it, have their conversation in it, and appear to many, as persons not of this world.

III. The conviction of his enemies that were employed in the execution (v. 54), which some make no less than another miracle, all things considered. Observe,

1. The persons convinced; the centurion, and they that were with him watching Jesus; a captain and his company, that were set on the guard on this occasion. (1.) They were soldiers, whose profession is commonly hardening, and whose breasts are commonly not so susceptible as some others of the impressions either of fear or pity. But there is no spirit too big, too bold, for the power of Christ to break and humble. (2.) They ware Romans, Gentiles, who knew not the scriptures which were now fulfilled; yet they only were convinced. A sad presage of the blindness that should happen to Israel, when the gospel should be sent to the Gentiles, to open their eyes. Here were the Gentiles softened, and the Jews hardened. (3.) They were the persecutors of Christ, and those that but just before had reviled him, as appears Luke xxiii. 36. How soon can God, by the power he has over men's consciences, alter their language, and fetch confessions of his truths, to his own glory, out of the mouths of those that have breathed nothing but threatenings, and slaughter, and blasphemies!

2. The means of their conviction; they perceived the earthquake, which frightened them, and saw the other things that were done. These were designed to assert the honour of Christ in his sufferings, and had their end on these soldiers, whatever they had on others. Note, The dreadful appearances of God in his providence sometimes work strangely for the conviction and awakening of sinners.

3. The expressions of this conviction, in two things.

(1.) The terror that was struck upon them; they feared greatly; feared lest they should have been buried in the darkness, or swallowed up in the earthquake. Note, God can easily frighten the most daring of his adversaries, and make them know themselves to be but men. Guilt puts men into fear. He that, when iniquity abounds, doth not fear always, with a fear of caution, when judgments are abroad, cannot but fear greatly, with a fear of amazement; whereas there are those who will not fear, though the earth be removed, Ps. xlvi. 1, 2.

(2.) The testimony that was extorted from them; they said, Truly this was the Son of God; a noble confession; Peter was blessed for it, ch. xvi. 16, 17. It was the great matter now in dispute, the point upon which he and his enemies had joined issue, ch. xxvi. 63, 64. His disciples believed it, but at this time durst not confess it; our Saviour himself was tempted to question it, when he said, Why hast thou forsaken me? The Jews, now that he was dying upon the cross, looked upon it as plainly determined against him, that he was not the Son of God, because he did not come down from the cross. And yet now this centurion and the soldiers make this voluntary confession of the Christian faith, Truly this was the Son of God. The best of his disciples could not have said more at any time, and at this time they had not faith and courage enough to say thus much. Note, God can maintain and assert the honour of a truth then when it seems to be crushed, and run down; for great is the truth, and will prevail.

IV. The attendance of his friends, that were witnesses of his death, v. 55, 56. Observe,

1. Who they were; many women who followed him from Galilee. Not his apostles (only elsewhere we find John by the cross, John xix. 26), their hearts failed them, they durst not appear, for fear of coming under the same condemnation. But here were a company of women, some would have called them silly women, that boldly stuck to Christ, when the rest of his disciples had basely deserted him. Note, Even those of the weaker sex are often, by the grace of God, made strong in faith, that Christ's strength may be made perfect in weakness. There have been women martyrs, famous for courage and resolution in Christ's cause. Now of these women it is said, (1.) That they had followed Jesus from Galilee, out of the great love they had to him, and a desire to hear him preach; otherwise, the males only were obliged to come up, to worship at the feast. Now having followed him such a long journey as from Galilee to Jerusalem, eighty or a hundred miles, they resolved not to forsake him now. Note, Our former services and sufferings for Christ should be an argument with us, faithfully to persevere to the end in our attendance on him. Have we followed him so far and so long, done so much, and laid out so much for him, and shall we forsake him now? Gal. iii. 3, 4. (2.) That they ministered to him of their substance, for his necessary subsistence. How gladly would they have ministered to him now, if they might have been admitted! But, being forbidden that, they resolved to follow him. Note, When we are restrained from doing what we would, we must do what we can, in the service of Christ. Now that he is in heaven, though he is out of the reach of our ministration, he is not out of the reach of our believing views. (3.) Some of them are particularly named; for God will honour those that honour Christ. They were such as we have several times met with before, and it was their praise, that we meet with them to the last.

2. What they did; they were beholding afar off.

(1.) They stood afar off. Whether their own fear or their enemies' fury kept them at a distance, is not certain; however, it was an aggravation of the sufferings of Christ, that his lovers and friends stood aloof from his sore, Ps. xxxviii. 11; Job xix. 13. Perhaps they might have come nearer, if they would; but good people, when they are in sufferings, must not think it strange, if some of their best friends be shy of them. When Paul's danger was imminent, no man stood by him, 2 Tim. iv. 16. If we be thus looked strangely upon, remember, our Master was so before us.

(2.) They were there beholding, in which they showed a concern and kindness for Christ; when they were debarred from doing any other office of love to him, they looked a look of love toward him. [1.] It was a sorrowful look; they looked unto him who was now pierced, and mourned; and no doubt, were in bitterness for him. We may well imagine how it cut them to the heart, to see him in this torment; and what floods of tears it fetched from their eyes. Let us with an eye of faith behold Christ and him crucified, and be affected with that great love wherewith he loved us. But, [2.] It was no more than a look; they beheld him, but they could not help him. Note, When Christ was in his sufferings, the best of his friends were but spectators and lookers on, even the angelic guards stood trembling by, saith Mr. Norris, for he trod the wine-press alone, and of the people there was none with him; so his own arm wrought salvation.
Adam Clarke: Commentary on the Bible - 1831
27:50: Yielded up the ghost - Αφηκε το πνευμα, He dismissed the spirit. He himself willingly gave up that life which it was impossible for man to take away. It is not said that he hung on the cross till he died through pain and agony; nor is it said that his bones were broken, the sooner to put him out of pain, and to hasten his death; but that himself dismissed the soul, that he might thus become, not a forced sacrifice, but a free-will offering for sin.
Now, as our English word ghost, from the Anglo-Saxon gast, an inmate, inhabitant, guest, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e. dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper; I therefore object against its use in every other case.
Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it, my life, from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again; therefore doth the Father love me, because I lay down my life that I might take it again, Joh 10:17, Joh 10:18. Hence we rightly translate Mat 27:50, αφηκε το πνευμα, he gave up the ghost; i.e. he dismissed his spirit, that he might die for the sin of the world. The Evangelist St. John (Joh 19:30) makes use of an expression to the same import, which we translate in the same way: παρεδωκε το πνευμα, he delivered up his spirit. We translate Mar 15:37, and Luk 23:46, he gave up the ghost, but not correctly, because the word in both these places is very different - εξεπνευσε, he breathed his last, or expired; though in the latter place, Luk 23:46, there is an equivalent expression - O Father, into thy hands, παρατιθεμαι το πνευμα μου, I commit my spirit; i.e. I place my soul in thy hand: proving that the act was his own; that no man could take his life away from him; that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus He Laid Down his life for the sheep. Of Ananias and Sapphira, Act 5:5,Act 5:10, and of Herod, Act 12:23, our translation says, they gave up the ghost; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die: but in no case, either by the Septuagint in the Old, or any of the sacred writers in the New Testament, is αφηκε το πνευμα, or παρεδωκε το πνευμα, he dismissed his spirit, or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, etc., breathed their last; Ananias, Sapphira, and Herod, expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was, consequently, free among the dead. Of the patriarchs, etc., the Septuagint use the word εκλειπων, failing; or κατεπαυσεν, he ceased, or rested.
Albert Barnes: Notes on the Bible - 1834
27:50: Cried again with a loud voice - He cried, "It is finished," Joh 19:30. It was in the height of his agony, probably attended with deep groaning, and uttered amid sorrows which were never else experienced in our world. It finished the work of atonement, made the way of salvation possible, rolled away the curse from guilty people, and opened the kingdom of heaven to all true believers.
Yielded up the ghost - This, though a literal translation, is unhappy. It means resigned his spirit, or "expired." The same phrase is used by the Septuagint in describing the death of Rachel. Gen 35:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:50: when: Mar 15:37; Luk 23:46; Joh 19:30
yielded: Mat 20:28; Psa 22:14, Psa 22:15; Isa 53:9-12; Dan 9:26; Joh 10:11, Joh 10:15; Heb 2:14; Heb 9:14
Geneva 1599
27:50 (13) Jesus, when he had cried again with a loud voice, yielded up the ghost.
(13) Christ, after he had overcome other enemies, at length provokes and attacks death itself.
John Gill
27:50 Jesus, when he had cried again,.... "A second time", as the Persic version; for he had cried once before, and expressed the words he did, as in Mt 27:46, what he now delivered were, "Father, into thy hands I commend my Spirit", Lk 23:46, and "it is finished", Jn 19:30, which he said
with a loud voice; which showed the vehemency of his affection, his strong confidence in God, and his being fearless of death; as also he thus spoke, that he might be heard, and his words attended to, since they contained things of the greatest importance and consequence: moreover, being able to express himself in such a manner, this declared him to be more than a mere man; for after such agonies in the garden, and so much fatigue in being hurried from place to place, and such loss of blood by being buffeted, scourged, crowned with thorns, and nailed to the accursed tree, where, being stretched, he had hung for some hours; to speak with so loud a voice was more than human, and was a conviction to the centurion, that he was a divine person: for when he saw that he so cried out, and "gave up the ghost", he said, "truly this man was the Son of God",
Mk 15:39, and likewise it shows, that he died freely and voluntarily, and not through force and necessity: it was not all that men had done, or could do to him, that could have forced his life from him: he died willingly, and when nature was in its full strength; and which is signified in the next phrase,
yielded up the ghost, or "dismissed the Spirit", as the Syriac version truly renders it; he sent it away. It was not taken from him, he laid down his life of himself, as the Lord of it, and gave himself freely to be an offering and sacrifice in the room of his people; which is a proof of his great love, and amazing grace unto them.
John Wesley
27:50 After he had cried with a loud voice - To show that his life was still whole in him. He dismissed his spirit - So the original expression may be literally translated: an expression admirably suited to our Lord's words, Jn 10:18 No man taketh my life from me, but I lay it down of myself. He died by a voluntary act of his own, and in a way peculiar to himself. He alone of all men that ever were, could have continued alive even in the greatest tortures, as long as he pleased, or have retired from the body whenever he had thought fit. And how does it illustrate that love which he manifested in his death? Insomuch as he did not use his power to quit his body, as soon as it was fastened to the cross, leaving only an insensible corpse, to the cruelty of his murderers: but continued his abode in it, with a steady resolution, as long as it was proper. He then retired from it, with a majesty and dignity never known or to be known in any other death: dying, if one may so express it, like the Prince of life.
27:5127:51: Եւ ահա՝ վարագոյր տաճարին ցելա՛ւ յերկուս, ՚ի վերուստ մինչեւ ՚ի վայր։ Եւ երկիր շարժեցա՛ւ, եւ վէմք պատառեցան։
51 Եւ ահա տաճարի վարագոյրը վերեւից մինչեւ ներքեւ երկուսի պատռուեց, եւ երկիրը շարժուեց, եւ ժայռեր ճեղքուեցին
51 Ահա տաճարին վարագոյրը վերէն վար երկուքի ճեղքուեցաւ, երկիր շարժեցաւ, քարերը պատռեցան,
Եւ ահա վարագոյր տաճարին ցելաւ յերկուս ի վերուստ մինչեւ ի վայր, եւ երկիր շարժեցաւ, եւ վէմք պատառեցան:

27:51: Եւ ահա՝ վարագոյր տաճարին ցելա՛ւ յերկուս, ՚ի վերուստ մինչեւ ՚ի վայր։ Եւ երկիր շարժեցա՛ւ, եւ վէմք պատառեցան։
51 Եւ ահա տաճարի վարագոյրը վերեւից մինչեւ ներքեւ երկուսի պատռուեց, եւ երկիրը շարժուեց, եւ ժայռեր ճեղքուեցին
51 Ահա տաճարին վարագոյրը վերէն վար երկուքի ճեղքուեցաւ, երկիր շարժեցաւ, քարերը պատռեցան,
zohrab-1805▾ eastern-1994▾ western am▾
27:5151 И вот, завеса в храме раздралась надвое, сверху донизу; и земля потряслась; и камни расселись;
27:51  καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
27:51. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"τὸ (the-one) καταπέτασμα (a-spreading-down-to) τοῦ (of-the-one) ναοῦ (of-a-temple) ἐσχίσθη (it-was-severed-to) [ἀπ'] "[off]"ἄνωθεν (up-unto-which-from) ἕως (unto-if-which) κάτω (down-unto-which) εἰς (into) δύο, (to-two,"καὶ (and) ἡ (the-one) γῆ (a-soil) ἐσείσθη, (it-was-shaken,"καὶ (and) αἱ (the-ones) πέτραι (rockinesses) ἐσχίσθησαν, (they-were-severed-to,"
27:51. et ecce velum templi scissum est in duas partes a summo usque deorsum et terra mota est et petrae scissae suntAnd behold the veil of the temple was rent in two from the top even to the bottom: and the earth quaked and the rocks were rent.
51. And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake; and the rocks were rent;
27:51. And behold, the veil of the temple was torn into two parts, from top to bottom. And the earth was shaken, and the rocks were split apart.
27:51. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent:

51 И вот, завеса в храме раздралась надвое, сверху донизу; и земля потряслась; и камни расселись;
27:51  καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
27:51. et ecce velum templi scissum est in duas partes a summo usque deorsum et terra mota est et petrae scissae sunt
And behold the veil of the temple was rent in two from the top even to the bottom: and the earth quaked and the rocks were rent.
27:51. And behold, the veil of the temple was torn into two parts, from top to bottom. And the earth was shaken, and the rocks were split apart.
27:51. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51 (Мк XV:38; Лк XXIII:45). Лука связывает раздирание завесы с тем, что «померкло солнце». Здесь все признаки начавшегося землетрясения. Многие принимают, что это было не естественное землетрясение, а чудесное. Но какое же землетрясение может быть неестественным? Раздирание завесы, равно как и многие другие обстоятельства, о которых сообщается в апокрифах, в Талмуде, и Иосифом Флавием, — все это молгло быть следствием землетрясения. Под завесой храма следует разуметь здесь завесу, отдалявшую святое святых от святилища. По Иерониму, non velum templi scissum, sed simper liminare templi mirae (infinitae) magnitudis coruisse (fractum esse atque divisum — не завеса храма разодралась, а брус храма огромной величины обвалился). Это сообщение Иероним нашел в Евангелии евреев. Понятно, что это возможно было во время землетрясения; но раздирание завесы этим не исключается.
Adam Clarke: Commentary on the Bible - 1831
27:51: The veil of the temple was rent - That is, the veil which separated the holy place, where the priests ministered, from the holy of holies, into which the high priest only entered, and that once a year, to make a general expiation for the sins of the people. This rending of the veil was emblematical, and pointed out that the separation between Jews and Gentiles was now abolished, and that the privilege of the high priest was now communicated to all mankind: All might henceforth have access to the throne of grace, through the one great atonement and mediator, the Lord Jesus. See this beautifully illustrated in Heb 10:19-22.
Albert Barnes: Notes on the Bible - 1834
27:51: The vail of the temple - This was doubtless the veil, curiously performed, which separated the holy from the most holy place, dividing the temple into two apartments, Exo 26:31-33.
In twain - In two pieces or parts. This was the time of day when the priest was burning incense in the holy place, and it is probable that he witnessed it. The most holy place has been usually considered as a type of heaven, and the tearing of the veil to signify that the way to heaven was now open to all - the great High Priest, the Lord Jesus, being about to enter in as the forerunner of his people. However, about the design of the tearing of the veil, the Scriptures are silent, and conjecture is useless.
And the earth did quake - Or shook. Earthquakes are violent convulsions of the ground, caused commonly by confined and rarefied air. This was probably, however, a miraculous convulsion of the earth, in attestation of the truth that the sufferer was the Messiah, the Son of God, and as an exhibition of wrath at the crimes of those who put him to death. It was not confined to Judea, but was felt in other countries. It is mentioned by Roman writers.
The rocks rent - That is, were torn asunder. Rocks are still seen at Mount Calvary thus rent asunder, which are said to be the ones that were convulsed when the Saviour died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:51: the veil: Exo 26:31-37, Exo 40:21; Lev 16:2, Lev 16:12-15, Lev 21:23; Ch2 3:14; Isa 25:7; Mar 15:38; Luk 23:45; Eph 2:13-18; Heb 6:19, Heb 10:19-22
the earth: Mat 28:2; Psa 18:7, Psa 18:15; Mic 1:3, Mic 1:4; Nah 1:3-5; Hab 3:10, Hab 3:13; Heb 12:25-27; Rev 11:13, Rev 11:19
Geneva 1599
27:51 (14) And, behold, the (q) veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
(14) Christ, when he is dead, shows himself to be God Almighty, and even his enemies confess the same.
(q) Which separated the holiest of all.
John Gill
27:51 And behold, the vail of the temple was rent in twain,.... Just at the time that Christ spake with so loud a voice, and expired, and which was at the time of the offering up of the evening incense; and so must be seen by the priest that was then offering, and those that assisted him, for the incense altar was near the vail; and which must be a very astonishing sight unto them: the vail was of a very great thickness; it was made of fine twined linen,
Ex 26:31, and it is a rule with the Jews (t), that "where ever mention is made in the law of fine linen, or fine twined linen, it means a thread six times doubled:
and whereas this was made of blue, and purple, and scarlet, Jarchi's note on the place is, that "every kind was doubled with each thread of six threads.
His sense is more clearly expressed in his note on Ex 26:1,
"lo! here are four sorts to every thread; one of linen, and three of wool, and every thread is six times doubled; behold four sorts when they are twisted together, make twenty four doubles to a thread.
Yea, some of them make it to be forty eight doubles (u). What a thick piece of tapestry must this be! and this makes the rending of it the more amazing; for no doubt but that the vail of the second temple was made after the manner of the first; and this was rent
from top to bottom; and which was no less than forty cubits in length, which was the height of the holy of holies in the second temple; and which made the rent the more astonishing. The account the Jews give of the vail, is this (w):
"R. Simeon ben Gamaliel said, on account of R. Simeon, the son of the Sagan, the thickness of the vail is an hand's breadth, and it is woven of seventy two threads, and every thread has twenty four threads in it: it is forty cubits long, and twenty broad, and is made of eighty two myriads; (which is either the number of the threads in it, or the sum of the golden pence it cost. Some copies read, is made by eighty two virgins (x);) two are made every year; and three hundred priests wash it.
The Syriac version renders it, "the face of the gate of the temple"; by which may be meant, perhaps, the vail of the gate of Ulam, or of the porch (y). The Jews have a tradition (z) that "forty years before the destruction of the temple, the gates of it opened of themselves. R. Jochanan ben Zaccai reproved them, saying, O temple! temple! wherefore dost thou fright thyself? I know thy end is to be destroyed; for so prophesied of thee Zechariah, the son of, Iddo, "open thy gates, O Lebanon", &c. Zech 11:1.
But whether this may be referred to in the above version, or has any reference to the evangelic history, I will not say. Other writers, as Josephus (a), and Egesippus (b), speak of the eastern gate of the city, which was of brass, and as much as twenty men could shut, opening of its own accord, before the destruction of the temple; which perhaps the Jewish tradition rather regards. This rending of the vail was done, as some think, in token of mourning for, and testifying abhorrence at the crucifixion of Christ; the temple rending its garments, the vail, at the death of its Lord, proprietor, and type, as the high priest did his at supposed blasphemy; or to show that the Lord, who had taken up his residence in the most holy place between the cherubim, over the mercy seat, in thick darkness, was now about to remove, and leave the house desolate; or it signified the rending of Christ's flesh, the breaking of his body for us, which was typified by the vail; see Heb 10:20, and may also denote both the fulfilment and abrogation of the ceremonial law, which had its end in the death of Christ; and likewise the more clear discoveries of the mysteries of grace under the Gospel, in which they are laid to open view, and are beheld with open face: to which may be added, that this pointed out, that the way to the holiest of all, to heaven, of which this was a figure, was now made manifest; and was plain and accessible, as it was, first to Christ, who entered by his own blood, as the forerunner; and also to his people, who likewise have boldness to enter by the same,
And the earth did quake: whether this earthquake reached only to the spot of ground where Christ was crucified, and on which the city and temple of Jerusalem stood; or whether it extended to other parts of the earth; since, in the reign of Tiberius Caesar, as Pliny (c) relates, there was an earthquake, in which twelve cities in Asia fell, is not certain. However, it was an indication of the divine anger and resentment, and in detestation of the sin of crucifying Christ; see Ps 18:7, and was an emblem of the shaking and removing of the Jewish church state and ordinances, Heb 12:26.
And the rocks rent; which were near Mount Calvary, and about Jerusalem; and, as we are told, the clefts are to be seen to this day, and which appear to be supernatural. This was also a token of divine wrath and fury, Nahum 1:5, and a rebuke of the stupidity and hardness of the Jews, who were unmoved when rocks were rent asunder, being harder than they; and an emblem of the future conversion of many through the powerful ministry of the word, and in consequence of Christ's death; when hearts, as hard as rocks, were broke in pieces, stony hearts taken away, and hearts of flesh given; of which the three thousand being pricked to the heart under Peter's sermon, were an instance,
(t) Maimon. Cele Hamikdash, c. 8. sect. 14. Kimchi in Sepher Shorash rad. (u) T. Hieros. Shekalim, fol. 51. (w) Misn. Shekalim, c. 8. sect. 5. Shernot Rabba, sect. 50. fol. 144. 2. Bernidbar Rabba, sect. 4. fol. 183. 2. (x) Vid. Bartenora & Yom. Tob. in ib. (y) Vid. Bartenora in ib. (z) T. Bab. Yoma, fol. 39. 2. Jarchi & Kimchi in Zech. xi. i. Ganz Tzemach David, par. 1. fol. 25. 2. (a) L. 8. c. 12. (b) L. 5. c. 44. (c) L. 2. c. 84.
John Wesley
27:51 Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying the speedy removal of the veil of the Jewish ceremonies the casting down the partition wall, so that the Jews and Gentiles were now admitted to equal privileges, and the opening a way through the veil of his flesh for all believers into the most holy place. And the earth was shaken - There was a general earthquake through the whole globe, though chiefly near Jerusalem: God testifying thereby his wrath against the Jewish nation, for the horrid impiety they were committing.
Robert Jamieson, A. R. Fausset and David Brown
27:51 SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mk 15:38-47; Lk 23:47-56; Jn 19:31-42). (Mat. 27:51-66)
And, behold, the veil of the temple was rent in twain from the top to the bottom--This was the thick and gorgeously wrought veil which was hung between the "holy place" and the "holiest of all," shutting out all access to the presence of God as manifested "from above the mercy seat and from between the cherubim"--"the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest" (Heb 9:8). Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled "upon and before the mercy seat seven times" (Lev 16:14) --to signify that access for sinners to a holy God is only through atoning blood. But as they had only the blood of bulls and of goats, which could not take away sins (Heb 10:4), during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled; and once a year access to God through an atoning sacrifice was vouchsafed--in a picture, or rather, was dramatically represented, in those symbolical actions--nothing more. But now, the one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied; and so the moment the Victim expired on the altar, that thick veil which for so many ages had been the dread symbol of separation between God and guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"--"the Holy Ghost this signifying, that the way into the holiest of all was NOW made manifest!" How emphatic the statement, from top to bottom; as if to say, Come boldly now to the Throne of Grace; the veil is clean gone; the mercy seat stands open to the gaze of sinners, and the way to it is sprinkled with the blood of Him--"who through the eternal Spirit hath offered Himself without spot to God!" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on Heb 10:19-22.
An Earthquake--The Rocks Rent--The Graves Opened, that the Saints Which Slept in Them Might Come Forth after Their Lord's Resurrection (Mt 27:51-53).
and the earth did quake--From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.
and the rocks rent--"were rent"--the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.
27:5227:52: Եւ գերեզմանք՝ բացա՛ն, եւ բազում մարմինք ննջեցելոց սրբոց յարեան։
52 եւ գերեզմանները բացուեցին, եւ ննջեցեալ սրբերի բազում մարմիններ յարութիւն առան
52 Գերեզմանները բացուեցան ու շատ մը սուրբ ննջեցեալներու մարմիններ յարութիւն առին։
Եւ գերեզմանք բացան եւ բազում մարմինք ննջեցելոց սրբոց յարեան:

27:52: Եւ գերեզմանք՝ բացա՛ն, եւ բազում մարմինք ննջեցելոց սրբոց յարեան։
52 եւ գերեզմանները բացուեցին, եւ ննջեցեալ սրբերի բազում մարմիններ յարութիւն առան
52 Գերեզմանները բացուեցան ու շատ մը սուրբ ննջեցեալներու մարմիններ յարութիւն առին։
zohrab-1805▾ eastern-1994▾ western am▾
27:5252 и гробы отверзлись; и многие тела усопших святых воскресли
27:52  καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν,
27:52. καὶ (and) τὰ (the-ones) μνημεῖα (rememberlets-of) ἀνεῴχθησαν (they-were-opened-up) καὶ (and) πολλὰ ( much ) σώματα (bodies) τῶν (of-the-ones) κεκοιμημένων ( of-having-had-come-to-be-reposed-unto ) ἁγίων ( of-hallow-belonged ) ἠγέρθησαν, (they-were-roused,"
27:52. et monumenta aperta sunt et multa corpora sanctorum qui dormierant surrexeruntAnd the graves were opened: and many bodies of the saints that had slept arose,
52. and the tombs were opened; and many bodies of the saints that had fallen asleep were raised;
27:52. And the tombs were opened. And many bodies of the saints, which had been sleeping, arose.
27:52. And the graves were opened; and many bodies of the saints which slept arose,
And the graves were opened; and many bodies of the saints which slept arose:

52 и гробы отверзлись; и многие тела усопших святых воскресли
27:52  καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν,
27:52. et monumenta aperta sunt et multa corpora sanctorum qui dormierant surrexerunt
And the graves were opened: and many bodies of the saints that had slept arose,
27:52. And the tombs were opened. And many bodies of the saints, which had been sleeping, arose.
27:52. And the graves were opened; and many bodies of the saints which slept arose,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52 Смерть Христа и воскресение сопровождалось удивительными явлениями не только здесь на земле, но и в загробном мире. Они были совершенно новы. Если раньше воскресали люди, получая такое же смертное тело, как и прежде, то теперь воскресение походило на воскресение Самого Христа, святые воскресали с новым, прославленным телом и явились многим в Иерусалиме, хотя, как и Сам Христос, не жили среди них. Кто были эти «святые» и как они были узнаны, совершенно неизвестно.
Adam Clarke: Commentary on the Bible - 1831
27:52: And the graves were opened - By the earthquake; and many bodies of saints which slept, i.e. were dead, sleep being a common expression for death in the Scriptures.
Albert Barnes: Notes on the Bible - 1834
27:52: And the graves were opened - "Graves" or sepulchres were most commonly made, among the Jews, in solid rocks or in caves of rocks. The rending of the rocks, therefore, would lay them open. The graves were opened by this earthquake, but the dead in them did not rise until after his resurrection.
And many bodies of the saints arose - Of course, it is not known who these were, nor what became of them. It is probable that they were persons who had recently died, and they appear to have been known in Jerusalem; at least, had the ancient saints risen, they would not have been known, and would not so soon have been credited as those who had recently died.
Which slept - Which had died. The death of saints is often called "sleep," Dan 12:2; Co1 15:18; Th1 4:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:52: many: Isa 25:8, Isa 26:19; Hos 13:14; Joh 5:25-29; Co1 15:20
slept: Dan 12:2; Co1 11:30, Co1 15:51; Th1 4:14, Th1 5:10
Geneva 1599
27:52 And the (r) graves were opened; and many bodies of the saints which slept arose,
(r) That is to say, the stones broke apart, and the graves opened themselves to show by this act that death was overcome: and the resurrection of the dead followed the resurrection of Christ, as the next verse indicates (Mt 27:53).
John Gill
27:52 And the graves were opened,.... Which were near the city of Jerusalem: this was a proof of Christ's power over death and the grave, by dying; when he through death, destroyed him that had the power of it, and abolished death itself; and became the plague of death and the destruction of the grave, taking into his hands the keys of hell and death:
and many bodies of saints which slept, arose: not that they arose at the time of Christ's death: the graves were opened then, when the earth quaked, and the rocks were rent; but the bodies of the saints did not arise, till after Christ was risen, as appears from the following verse; but because the other event now happened, they are both recorded here: these were saints, and such as slept in Jesus; and of whom he is the first fruits that now rose; and not all, but many of them, as pledges of the future resurrection, and for the confirmation of Christ's, and the accomplishment of a prophecy in Is 26:19. And they rose in the same bodies in which they before lived, otherwise they could not be called their bodies, or known by those to whom they appeared: but who they were is not to be known; some have thought them to be the ancient patriarchs, as Adam, Noah, Abraham, Isaac, Jacob, &c. In the Septuagint on Job 42:17, Job is said to be one of them, and a tradition is there recorded, which runs thus:
"it is written, that he rose with whom the Lord rose.
But it should seem rather, that they were some later saints, such as Zechariah, the father of John the Baptist, John the Baptist himself, good old Simeon, Joseph the husband of Mary, and others, well known to persons now alive. Some think they were such, as had been martyrs in the cause of religion; and so the Persic version renders the words, "and the bodies of many saints who suffered martyrdom, rose out of the graves".
John Wesley
27:52 Some of the tombs were shattered and laid open by the earthquake, and while they continued unclosed (and they must have stood open all the Sabbath, seeing the law would not allow any attempt to close them) many bodies of holy men were raised, (perhaps Simeon, Zacharias, John the Baptist, and others who had believed in Christ, and were known to many in Jerusalem,) And coming out of the tombs after his resurrection, went into the holy city (Jerusalem) and appeared to many - Who had probably known them before: God hereby signifying, that Christ had conquered death, and would raise all his saints in due season.
Robert Jamieson, A. R. Fausset and David Brown
27:52 And the graves were opened; and many bodies of the saints which slept arose--These sleeping saints (see on Th1 4:14) were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life . . . should be the First that should rise from the dead" (Acts 26:23; 1Cor 15:20, 1Cor 15:23; Col 1:18; Rev_ 1:5).
and went into the holy city--that city where He, in virtue of whose resurrection they were now alive, had been condemned.
and appeared unto many--that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (4Kings 13:21) --which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death.
The Centurion's Testimony (Mt 27:54).
27:5327:53: Եւ ելե՛ալ ՚ի գերեզմանաց յետ յարութեանն նորա, մտի՛ն ՚ի քաղաքն սուրբ, եւ երեւեցա՛ն բազմաց։
53 ու նրա յարութիւնից յետոյ գերեզմաններից ելնելով մտան սուրբ քաղաքը եւ շատերին երեւացին:
53 Եւ գերեզմաններէն ելան անոր յարութենէն յետոյ, մտան սուրբ քաղաքը ու շատերու երեւցան։
Եւ ելեալ ի գերեզմանաց յետ յարութեանն նորա, մտին ի քաղաքն սուրբ եւ երեւեցան բազմաց:

27:53: Եւ ելե՛ալ ՚ի գերեզմանաց յետ յարութեանն նորա, մտի՛ն ՚ի քաղաքն սուրբ, եւ երեւեցա՛ն բազմաց։
53 ու նրա յարութիւնից յետոյ գերեզմաններից ելնելով մտան սուրբ քաղաքը եւ շատերին երեւացին:
53 Եւ գերեզմաններէն ելան անոր յարութենէն յետոյ, մտան սուրբ քաղաքը ու շատերու երեւցան։
zohrab-1805▾ eastern-1994▾ western am▾
27:5353 и, выйдя из гробов по воскресении Его, вошли во святый град и явились многим.
27:53  καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς.
27:53. καὶ (and) ἐξελθόντες ( having-had-came-out ) ἐκ (out) τῶν (of-the-ones) μνημείων (of-rememberlets-of) μετὰ (with) τὴν (to-the-one) ἔγερσιν (to-a-rousing) αὐτοῦ (of-it) εἰσῆλθον (they-had-came-into) εἰς (into) τὴν (to-the-one) ἁγίαν (to-hallow-belonged) πόλιν (to-a-city) καὶ (and) ἐνεφανίσθησαν (they-were-manifested-in-to) πολλοῖς . ( unto-much )
27:53. et exeuntes de monumentis post resurrectionem eius venerunt in sanctam civitatem et apparuerunt multisAnd coming out of the tombs after his resurrection, came into the holy city and appeared to many.
53. and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many.
27:53. And going out from the tombs, after his resurrection, they went into the holy city, and they appeared to many.
27:53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
And came out of the graves after his resurrection, and went into the holy city, and appeared unto many:

53 и, выйдя из гробов по воскресении Его, вошли во святый град и явились многим.
27:53  καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς.
27:53. et exeuntes de monumentis post resurrectionem eius venerunt in sanctam civitatem et apparuerunt multis
And coming out of the tombs after his resurrection, came into the holy city and appeared to many.
27:53. And going out from the tombs, after his resurrection, they went into the holy city, and they appeared to many.
27:53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53 Апостол Павел говорит, что «Христос воскрес из мертвых, первенец из умерших» (1 Кор XV:20) и что «Он начаток, первенец из мертвых, дабы иметь Ему во всем первенство» (Кол 1, 18). Если бы в Евангелии не было слов «по воскресении Его», то могло бы казаться, что Христос не был «первенцем» и что святые раньше Его воскресли. На этом основании думают, что выражение «по воскресении Его» не было в первоначальном тексте, и оно есть позднейшая вставка, сделанная в видах соглашения этого известия с вышеприведенными словами Апостола Павла. Нам неизвестно в точности, в чем заключалось самое явление. Но если, как объяснено выше, тела воскресших святых были подобны телу Самого Христа, то могли являться в Иерусалиме так же, как и Он, после Его воскресения. Выражение евангелиста «по воскресении Его» нет никаких оснований считать позднейшею и не подлинною вставкою. Можно думать только, что евангелист, среди страшных событий, как бы предупреждает радость воскресения и относит события, совершившиеся после, к раннейшему времени.
Adam Clarke: Commentary on the Bible - 1831
27:53: And came out of the graves after his resurrection - Not Before, as some have thought, for Christ was himself the First Fruits of them who slept, Co1 15:20. The graves were opened at his death, by the earthquake, and the bodies came out at his resurrection.
And appeared unto many - Thus establishing the truth of our Lord's resurrection in particular, and of the resurrection of the body in general, by many witnesses. Quesnel's reflections on these passages may be very useful.
"1. The veil being rent shows that his death is to put an end to the figurative worship, and to establish the true religion.
2. The earthquake, that this dispensation of the Gospel is to make known through the earth the judgments of God against sin and sinners.
3. The rocks being rent declare that the sacrifice of Christ is to make way for the grace of repentance.
4. The graves being opened, that it is to destroy the death of sin, and confer the life grace on sinners.
5. The rising of the bodies of the saints shows that this death of Christ is to merit, and his Gospel publish, the eternal happiness of body and soul for all that believe in his name."
It is difficult to account for the transaction mentioned Mat 27:52, Mat 27:53. Some have thought that these two verses have been introduced into the text of Matthew from the gospel of the Nazarenes; others think that the simple meaning is this: - by the earthquake several bodies that had been buried were thrown up and exposed to view, and continued above ground till after Christ's resurrection, and were seen by many persons in the city. Why the graves should be opened on Friday, and the bodies not be raised to life till the following Sunday, is difficult to be conceived. The place is extremely obscure.
Albert Barnes: Notes on the Bible - 1834
27:53: And came out of the graves after his resurrection - The narrative of Matthew does not determine whether they came to life before Jesus rose, and remained in the tombs, or came to life after he died. The latter is probably the correct opinion. There is nothing said of the reason why they were raised. It is not improbable to suppose that it was, amid the other wonders attending the death of Jesus, to convince the Jews that he was the Messiah. Perhaps some who had been his open friends were raised up now as an attestation that he in whom they had believed was the Christ. What became of them after they had entered into the city whether they again died or ascended to heaven, is not Rev_ealed, and conjecture is vain.
The holy city - Jerusalem, called holy because the temple was there, because it was devoted to God, and because it was the place of religious solemnities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:53: holy: Mat 4:5; Neh 11:1; Isa 48:2; Dan 9:24; Rev 11:2, Rev 21:2, Rev 22:19
John Gill
27:53 And came out of the graves after his resurrection,.... The resurrection of Christ; for he rose as the first fruits, as the first begotten of the dead, and the firstborn from the dead; for he was the first that was raised to an immortal life; for though others were raised before him, by himself, and in the times of the prophets, yet to a mortal life; but these saints came forth to the resurrection of life, and therefore it was necessary that Christ the first fruits, should rise first. The Arabic version indeed reads, "after their own resurrection"; and the Ethiopic version, "after they were raised"; both wrong, and scarcely sense:
and went into the holy city; the city of Jerusalem, which though now a very wicked city, was so called, because of the temple, and the worship of God, and his residence in it: the burying places of the Jews were without the city (a), and therefore these risen saints, are said to go into it:
and appeared unto many; of their friends and acquaintance, who had personally known them, and conversed with them in their lifetime. These saints, I apprehend, continued on earth until our Lord's ascension, and then joining the retinue of angels, went triumphantly with him to heaven, as trophies of his victory over sin, Satan, death, and the grave,
(a) Vid. Gloss. in T. Bab. Kiddushin, fol. 80. 2. & Maimon. Hilch. Shemitta veyobel, c. 13. sect. 3.
27:5427:54: Իսկ հարիւրապետն՝ եւ որ ընդ նմա պահէին զՅիսուս, իբրեւ տեսին զշարժումն եւ զեղեալսն, երկեա՛ն յոյժ՝ եւ ասեն. Արդարեւ՝ Աստուծոյ Որդի էր սա[550]։ [550] Բազումք. Զշարժումնն։ Ոմանք. Որդի Աստուծոյ էր։
54 Իսկ հարիւրապետը եւ նրանք, որ իր հետ Յիսուսին պահպանում էին, երբ տեսան երկրաշարժը եւ պատահածները, սաստիկ վախեցան ու ասացին. «Արդարեւ, Աստծու Որդի էր սա»:
54 Բայց հարիւրապետը եւ անոր հետ Յիսուսը պահողները, երբ տեսան երկրաշարժը ու եղած բաները, շատ վախցան ու ըսին. «Արդարեւ ասիկա Որդի Աստուծոյ էր»։
Իսկ հարիւրապետն եւ որ ընդ նմա պահէին զՅիսուս` իբրեւ տեսին զշարժումնն եւ զեղեալսն, երկեան յոյժ եւ ասեն. Արդարեւ Աստուծոյ Որդի էր սա:

27:54: Իսկ հարիւրապետն՝ եւ որ ընդ նմա պահէին զՅիսուս, իբրեւ տեսին զշարժումն եւ զեղեալսն, երկեա՛ն յոյժ՝ եւ ասեն. Արդարեւ՝ Աստուծոյ Որդի էր սա[550]։
[550] Բազումք. Զշարժումնն։ Ոմանք. Որդի Աստուծոյ էր։
54 Իսկ հարիւրապետը եւ նրանք, որ իր հետ Յիսուսին պահպանում էին, երբ տեսան երկրաշարժը եւ պատահածները, սաստիկ վախեցան ու ասացին. «Արդարեւ, Աստծու Որդի էր սա»:
54 Բայց հարիւրապետը եւ անոր հետ Յիսուսը պահողները, երբ տեսան երկրաշարժը ու եղած բաները, շատ վախցան ու ըսին. «Արդարեւ ասիկա Որդի Աստուծոյ էր»։
zohrab-1805▾ eastern-1994▾ western am▾
27:5454 Сотник же и те, которые с ним стерегли Иисуса, видя землетрясение и все бывшее, устрашились весьма и говорили: воистину Он был Сын Божий.
27:54  ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ᾽ αὐτοῦ τηροῦντες τὸν ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες, ἀληθῶς θεοῦ υἱὸς ἦν οὖτος.
27:54. Ὁ (The-one) δὲ (moreover) ἑκατόνταρχος (a-first-of-hundred) καὶ (and) οἱ (the-ones) μετ' (with) αὐτοῦ (of-it) τηροῦντες ( keeping-unto ) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἰδόντες ( having-had-seen ) τὸν (to-the-one) σεισμὸν (to-a-shaking-of) καὶ (and) τὰ (to-the-ones) γινόμενα ( to-becoming ) ἐφοβήθησαν (they-were-feareed-unto) σφόδρα , ( to-vehemented ) λέγοντες ( forthing ,"Ἀληθῶς (Unto-un-secluded,"θεοῦ (of-a-Deity) υἱὸς (a-Son) ἦν (it-was) οὗτος. (the-one-this)
27:54. centurio autem et qui cum eo erant custodientes Iesum viso terraemotu et his quae fiebant timuerunt valde dicentes vere Dei Filius erat isteNow the centurion and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid, saying: Indeed this was the Son of God.
54. Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God.
27:54. Now the centurion and those who were with him, guarding Jesus, having seen the earthquake and the things that were done, were very fearful, saying: “Truly, this was the Son of God.”
27:54. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God:

54 Сотник же и те, которые с ним стерегли Иисуса, видя землетрясение и все бывшее, устрашились весьма и говорили: воистину Он был Сын Божий.
27:54  ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ᾽ αὐτοῦ τηροῦντες τὸν ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες, ἀληθῶς θεοῦ υἱὸς ἦν οὖτος.
27:54. centurio autem et qui cum eo erant custodientes Iesum viso terraemotu et his quae fiebant timuerunt valde dicentes vere Dei Filius erat iste
Now the centurion and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid, saying: Indeed this was the Son of God.
27:54. Now the centurion and those who were with him, guarding Jesus, having seen the earthquake and the things that were done, were very fearful, saying: “Truly, this was the Son of God.”
27:54. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54 (Мк XV:39; Лк XXIII:47). Упоминание о «сотнике» показывает, что, кроме распинавших Христа воинов, на месте распятия был еще отряд в сто человек под начальством сотника. Это было вполне естественно и возможно ввиду стечения огромной толпы. Сотники называются разно в Новом Завете ekatontarcoV - chV (см. прим. к VIII:5), kenturion = (centurio) и taxiarcoV. О сотнике, бывшем при распятии, известно мало. По преданию, он назывался Лонгин, принял после крещение и проповедовал Христа на своей родине, в Каппадокии, за что и принял мученическую смерть. И самое Лицо Распятого, и «все бывшее» при распятии произвели на него сильное впечатление, и он произнес слова, которые слышал или сам из уст Христа на суде, или от других: «воистину Он был Сын Божий». Но если во время смерти Христа и последовавшего за нею или во время ее землетрясения сотник принужден был оставаться с воинами на Голгофе, то другие, оставив все свои насмешки и издевательства, начали быстро расходиться по домам от страшного Голгофского зрелища, ударяя себя в грудь (Лк XXIII:48).
Adam Clarke: Commentary on the Bible - 1831
27:54: The centurion - The Roman officer who superintended the execution, called centurio, from centum, a hundred, because he had the command of one hundred men.
Truly this was the Son of God - An innocent, holy, and Divine person; and God thus shows his disapprobation of this bloody tragedy. It is not likely that this centurion had any knowledge of the expectation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero.
Albert Barnes: Notes on the Bible - 1834
27:54: Now when the centurion ... - Centurion, a captain of a hundred soldiers. He was here placed over the band that attended the crucifixion.
They feared greatly - They regarded these things as proof that God was angry, and they were terrified at the prospect that vengeance was coming on them.
Truly this was the Son of God - They had heard, probably, that Jesus professed to be the Son of God. Seeing these wonders, they believed that God was now attesting the truth of his professions. The centurion was a pagan, and had probably no very distinct notions of the phrase "the Son of God" - perhaps understanding by it only that he was like the pagan heroes who had been deified; but he certainly regarded these wonders as proof that he was "what he professed to be." In the original it is "a son of a god;" an expression perfectly suitable to a polytheist, who believed in the existence of many gods. Mark Mar 15:39 says that they affirmed that "this man was the Son of God." Luke Luk 23:47, that they said, "Certainly this was a righteous man.' These things were said by "different persons," or at different periods of his sufferings - one evangelist having recorded one saying, and another another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:54: the centurion: Mat 27:36, Mat 8:5; Act 10:1, Act 21:32, Act 23:17, Act 23:23, Act 27:1, Act 27:43
saw: Mar 15:39; Luk 23:47-49
feared: Kg2 1:13, Kg2 1:14; Act 2:37, Act 16:29, Act 16:30; Rev 11:13
Truly: Mat 27:40, Mat 27:43, Mat 26:63; Luk 22:70; Joh 19:7; Rom 1:4
John Gill
27:54 Now, when the centurion,.... That was over the band of soldiers, that mocked Christ in Pilate's hall, and who was particularly over the guard of soldiers, set about the cross of Christ:
and they that were with him, watching Jesus: the soldiers that were with him, who were set to watch the cross of Christ, lest he should come down, or any should take him down from thence,
See Gill on Mt 27:36.
Saw the earthquake, and those things that were done; as besides that, the darkening of the sun, the rending of the rocks, and particularly heard with what a loud voice Christ spoke, and then at once expired:
they feared greatly; not with a true godly fear, but with a fear of punishment; lest divine vengeance should light on them, for their concern in this matter:
saying, truly this was the Son of God; which they concluded, not from any mediatorial performances, which they were utter strangers to, but from effects of divine power; and which to them showed him to be a divine person, what he said he was, and the Jews charged him with blasphemy, on account of, and condemned him for, as these soldiers might have seen and heard.
John Wesley
27:54 The centurion - The officer who commanded the guard; and they that were with him feared, saying, Truly this was the Son of God - Referring to the words of the chief priests and scribes, Mt 27:43 He said, I am the Son of God.
Robert Jamieson, A. R. Fausset and David Brown
27:54 Now when the centurion--the military superintendent of the execution.
and they that were with him watching Jesus, saw the earthquake--or felt it and witnessed its effects.
and those things that were done--reflecting upon the entire transaction.
they feared greatly--convinced of the presence of a Divine Hand.
saying, Truly this was the Son of God--There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor. There was no medium between those two. See, the similar testimony of the penitent thief--"This man hath done nothing amiss"--on Lk 23:41.
The Galilean Women (Mt 27:55-56).
27:5527:55: Էին անդ կանայք բազումք, կային ՚ի հեռաստանէ՝ եւ հայէին, որք եկին զկնի Յիսուսի ՚ի Գալիլեէ պաշտե՛լ զնա[551]. [551] Ոմանք. Որք եկեալ էին զկնի Յիսուսի ՚ի Գալիլեայ։
55 Այնտեղ շատ կանայք կային, որոնք կանգնած հեռուից նայում էին եւ որոնք Գալիլիայից եկել էին Յիսուսի յետեւից՝ նրան ծառայելու համար
55 Հոն շատ կիներ կային, որոնք հեռուէն կը նայէին, որոնք Գալիլիայէն Յիսուսին ետեւէն եկան իրեն ծառայութիւն ընելու։
Էին անդ կանայք բազումք, կային ի հեռաստանէ եւ հայէին, որք եկին զկնի Յիսուսի ի Գալիլէէ պաշտել զնա:

27:55: Էին անդ կանայք բազումք, կային ՚ի հեռաստանէ՝ եւ հայէին, որք եկին զկնի Յիսուսի ՚ի Գալիլեէ պաշտե՛լ զնա[551].
[551] Ոմանք. Որք եկեալ էին զկնի Յիսուսի ՚ի Գալիլեայ։
55 Այնտեղ շատ կանայք կային, որոնք կանգնած հեռուից նայում էին եւ որոնք Գալիլիայից եկել էին Յիսուսի յետեւից՝ նրան ծառայելու համար
55 Հոն շատ կիներ կային, որոնք հեռուէն կը նայէին, որոնք Գալիլիայէն Յիսուսին ետեւէն եկան իրեն ծառայութիւն ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
27:5555 Там были также и смотрели издали многие женщины, которые следовали за Иисусом из Галилеи, служа Ему;
27:55  ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν τῶ ἰησοῦ ἀπὸ τῆς γαλιλαίας διακονοῦσαι αὐτῶ·
27:55. Ἦσαν (They-were) δὲ (moreover) ἐκεῖ (thither) γυναῖκες (women) πολλαὶ ( much ) ἀπὸ (off) μακρόθεν (from-long) θεωροῦσαι , ( surveiling-unto ,"αἵτινες (which-ones) ἠκολούθησαν (they-pathed-along-unto) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) διακονοῦσαι ( raising-through-unto ) αὐτῷ: (unto-it,"
27:55. erant autem ibi mulieres multae a longe quae secutae erant Iesum a Galilaea ministrantes eiAnd there were there many women afar off, who had followed Jesus from Galilee, ministering unto him:
55. And many women were there beholding from afar, which had followed Jesus from Galilee, ministering unto him:
27:55. And in that place, there were many women, at a distance, who had followed Jesus from Galilee, ministering to him.
27:55. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

55 Там были также и смотрели издали многие женщины, которые следовали за Иисусом из Галилеи, служа Ему;
27:55  ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν τῶ ἰησοῦ ἀπὸ τῆς γαλιλαίας διακονοῦσαι αὐτῶ·
27:55. erant autem ibi mulieres multae a longe quae secutae erant Iesum a Galilaea ministrantes ei
And there were there many women afar off, who had followed Jesus from Galilee, ministering unto him:
27:55. And in that place, there were many women, at a distance, who had followed Jesus from Galilee, ministering to him.
27:55. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55 (Мк XV:40; Лк XXIII:49). Женщины стояли и смотрели издали, не будучи в состоянии ничем облегчить мук Распятого. Они поименовываются дальше. Ср. Лк VIII:3.
Adam Clarke: Commentary on the Bible - 1831
27:55: Many women - To their everlasting honor, these women evidenced more courage, and affectionate attachment to their Lord and Master, than the disciples did, who had promised to die with him rather than forsake him.
Beholding afar off - At a distance - απο μακροθεν. Though this expression may be understood to refer, rather to the distance from which they came, (viz. from Galilee), than the distance they stood from the cross; yet, as all malefactors were crucified naked, perhaps this may account for the distance at which these modest women stood.
Albert Barnes: Notes on the Bible - 1834
27:55: Beholding afar off - These women were probably not suffered to come near the cross because it was surrounded by soldiers. They witnessed with intense feelings his sufferings from some convenient place as near as they could approach.
Ministering unto him - Attending him and providing for his wants. While multitudes of people joined in the cry, "Crucify him!" and forsook him in his trying moments, it does not appear that any of his female followers were thus unfaithful. In the midst of all his trials, and all the Contempt poured upon him, they adhered to their Redeemer. Never did female constancy shine more brightly, and never was a happier example set for all who should afterward believe on him!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:55: many: Luk 23:27, Luk 23:28, Luk 23:48, Luk 23:49; Joh 19:25-27
ministering: Luk 8:2, Luk 8:3
John Gill
27:55 And many women were there,.... At the cross of Christ, at some little distance from it; but where was Peter, who had declared he would never be offended, though all men were; and would die with Christ, rather than deny him? and where were the rest of the disciples, who said the same things? None were present excepting John, as can be learnt from the evangelists; but many women, those of the weaker sex, were there, which was a rebuke of the former vanity and confidence of the disciples, and of their present pusillanimity and cowardice:
beholding afar off; Christ upon the cross, in all his agonies, the chief priests and people mocking him, the darkness upon the earth, the quaking of it, and the rending of the rocks: they were witnesses of all this, being at some little distance, by reason of the crowd of people and soldiers about the cross; and they beheld with an eye of faith, their bleeding, dying Lord, as crucified for them, and as bearing and taking away their sins: a sight which at once stirred up their affection and love to Christ, their concern for him, and sorrow for sin; and yet joy and peace, in believing in him:
which followed Jesus from Galilee: where they had seen his miracles, heard his doctrines, and had been savingly converted by him; and therefore followed him wherever he went, though an hundred miles or more, and through many difficulties and discouragements: they attended him in his triumphant entry into Jerusalem, and now at his cross; nor did they leave him when dead, and in his grave:
ministering unto him: not now, for he stood in no need of their assistance, nor could they give him any; but this respects what they had done heretofore, in their journey with him from Galilee to Jerusalem; when they ministered to him of their worldly substance, as a token of their affection for him; and which expresses the low estate and mean condition he was in, and is an instruction to his followers, how to behave towards the faithful preachers of his Gospel; see Lk 8:3.
Robert Jamieson, A. R. Fausset and David Brown
27:55 And many women were there beholding afar off, which followed Jesus--The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."
from Galilee, ministering unto him--As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on Lk 8:1-3), so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.
27:5627:56: յորս է՛ր Մարիամ Մագդաղենացի, եւ Մարիամ Յակովբայ եւ Յովսեայ մայր, եւ մա՛յր որդւոցն Զեբեդեայ։
56 նրանց մէջ էին Մարիամ Մագդաղենացին, Յակոբի եւ Յովսէի մայր Մարիամը եւ Զեբեդէոսի որդիների մայրը:
56 Անոնց մէջ էին Մարիամ Մագդաղենացին եւ Յակոբոսին ու Յովսէսին մայրը Մարիամը եւ Զեբեդէոսի որդիներուն մայրը։
յորս էր Մարիամ Մագդաղենացի, եւ Մարիամ` Յակովբայ եւ Յովսեայ մայր, եւ մայր որդւոցն Զեբեդեայ:

27:56: յորս է՛ր Մարիամ Մագդաղենացի, եւ Մարիամ Յակովբայ եւ Յովսեայ մայր, եւ մա՛յր որդւոցն Զեբեդեայ։
56 նրանց մէջ էին Մարիամ Մագդաղենացին, Յակոբի եւ Յովսէի մայր Մարիամը եւ Զեբեդէոսի որդիների մայրը:
56 Անոնց մէջ էին Մարիամ Մագդաղենացին եւ Յակոբոսին ու Յովսէսին մայրը Մարիամը եւ Զեբեդէոսի որդիներուն մայրը։
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27:5656 между ними были Мария Магдалина и Мария, мать Иакова и Иосии, и мать сыновей Зеведеевых.
27:56  ἐν αἷς ἦν μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ τοῦ ἰακώβου καὶ ἰωσὴφ μήτηρ καὶ ἡ μήτηρ τῶν υἱῶν ζεβεδαίου.
27:56. ἐν (in) αἷς ( unto-which ) ἦν (it-was) Μαρία (a-Maria) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) καὶ (and) Μαρία (a-Maria) ἡ (the-one) τοῦ (of-the-one) Ἰακώβου (of-an-Iakobos) καὶ (and) Ἰωσὴφ (of-an-Iosef) μήτηρ (a-mother) καὶ (and) ἡ (the-one) μήτηρ (a-mother) τῶν (of-the-ones) υἱῶν (of-sons) Ζεβεδαίου. (of-a-Zebedaios)
27:56. inter quas erat Maria Magdalene et Maria Iacobi et Ioseph mater et mater filiorum ZebedaeiAmong whom was Mary Magdalen and Mary the mother of James and Joseph and the mother of the sons of Zebedee.
56. among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.
27:56. Among these were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee' s children:

56 между ними были Мария Магдалина и Мария, мать Иакова и Иосии, и мать сыновей Зеведеевых.
27:56  ἐν αἷς ἦν μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ τοῦ ἰακώβου καὶ ἰωσὴφ μήτηρ καὶ ἡ μήτηρ τῶν υἱῶν ζεβεδαίου.
27:56. inter quas erat Maria Magdalene et Maria Iacobi et Ioseph mater et mater filiorum Zebedaei
Among whom was Mary Magdalen and Mary the mother of James and Joseph and the mother of the sons of Zebedee.
27:56. Among these were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56 (Мк XV:40, 41). Матфей говорит сначала о служении женщин, а потом называет их по именам; Марк — наоборот. У Матфея говорится только о многих женщинах, которые следовали за Христом из Галилеи, служа Ему; Марк проводит различие между Галилейскими женщинами и «многими другими», пришедшими с Ним в Иерусалим. Но точно неизвестно, были тут и Иерусалимские женщины, кроме Галилейских. О сестрах Лазаря, которые, вероятно, тут были, евангелисты не упоминают. О женщинах, стоявших при кресте, см. прим. к XX:20. Вместо «Иосии» в важных кодексах читается «Иосифа». Но в ABCD и многих переводах Iwsh — Иосий, которого, впрочем, не смешивают с упоминаемым, Мф XIII:55. — Иакова Марк называет «малым» или «меньшим» (tou mikrou), вероятно, в отличие от Иакова Зеведеева. Предполагают еще, что Иаков назывался так, потому что был мал ростом.
Adam Clarke: Commentary on the Bible - 1831
27:56: Mary Magdalene - She probably had her name from Magdala, a village or district in Lower Galilee. See Mat 15:39. Some think she was called Magdalene from מגדלא magdala, which signifies a plaiter of hair. See Lightfoot.
Mary the mother of James - She was mother of him called James the lesser, or junior, who was son of Alpheus or Cleopas - see Mat 10:3; Mar 15:40; Joh 19:25; and she was sister to the holy virgin. Thus it appears that there were four remarkable Marys mentioned in the Gospels.
1. Mary the Virgin, wife of Joseph.
2. Mary Salome, her sister, wife of Cleopas, Joh 19:25.
3. Mary Magdalene, or Mary of Magdala; and,
4. Mary, the sister of Martha and Lazarus, Joh 11:1.
Though Baronius asserts, and Lightfoot is of the same opinion, that Mary Magdalene, and Mary, the sister of Martha and Lazarus, was one and the same person. It is difficult to ascertain and distinguish these women where their names occur in the Gospels, so many being called by the name of Mary.
Joses - Several MSS. and versions read Joseph.
Albert Barnes: Notes on the Bible - 1834
27:56: Mary Magdalene - Mary of Magdala. She had a special cause of attachment to the Saviour, having been relieved by him of a most dreadful calamity and restored to her right mind, after being possessed by seven devils. See the notes at Luk 8:2.
And the mother of Zebedee's children - That is, of James and John, Mat 10:2. Her name was Salome, Mar 15:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:56: Mary Magdalene: Mat 27:61, Mat 28:1; Mar 15:40, Mar 15:41, Mar 16:1, Mar 16:9; Luk 24:10; Joh 20:1, Joh 20:18
Mary the: Mar 15:47, Mar 16:1; Joh 19:25
James: Mat 13:55; Mar 15:40, Mar 16:1
the mother: Mat 20:20, Mat 20:21
John Gill
27:56 Among which was Mary Magdalene,.... Out of whom Christ had cast out seven devils; and who having received much from him, loved much, which she showed by her zealous and constant attachment to him. She was called Magdalene, either because she was an inhabitant of Magdala, Mt 15:39, so we read (e) of R. Isaac, of "Magdala", or "Magdalene"; and the rather, because that Magdala was famous, or rather infamous, for whoredom; for which reason the Jews (f) say, it was destroyed: or else she was so called, because she was a "tonstrix", or plaiter of women's hair, as the word signifies (g); and so we often read of Mary, , "the plaiter of women's hair" (h); by whom the Jews seem to design Mary, the mother of Jesus, whom they confound with this Mary Magdalene. Jerom says (i), her name signifies "towered", or "fortified", because of her care and diligence, and the ardour of her faith; and "Migdal", in Hebrew, does signify a tower:
and Mary the mother of James and Joses: the same with the wife of Cleophas, and sister to Mary, the mother of Jesus: instead of Joses, the Vulgate Latin and Ethiopic versions read Joseph: "Jose", in Hebrew, is the same with "Joseph", the last letter being cut off; the Arabic version reads Mary, the mother of James, and the mother of Joses, Jn 19:25.
And the mother of Zebedee's children: that is, of James and John; her name was Salome, Mk 15:40.
(e) Juchasin, fol. 96. 2. (f) T. Hieros. Taaniot, fol. 69. 1. Echa Rabbati, fol. 52. 4. (g) Maimon. & Bartenora in Misn. Kiddushin, c. 2. sect. 3. (h) T. Bab. Sabbat, fol. 104. 2. Chagiga, fol. 4. 2. & Sanhedrin, fol. 67. 1. (i) Ad Principiam, Tom. l. fol. 41.
John Wesley
27:56 James - The less: he was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.
Robert Jamieson, A. R. Fausset and David Brown
27:56 Among which was Mary Magdalene--(See on Lk 8:2).
and Mary the mother of James and Joses--the wife of Cleophas, or rather Clopas, and sister of the Virgin (Jn 19:25). See on Mt 13:55-56.
and the mother of Zebedee's children--that is, Salome: compare Mk 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.
The Taking Down from the Cross and the Burial (Mt 27:57-60).
For the exposition of this portion, see on Jn 19:38-42.
The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mt 27:61).
27:5727:57: Եւ իբրեւ երեկո՛յ եղեւ, եկն ա՛յր մի մեծատուն յԱրիմաթեայ, որում անուն էր՝ Յովսէփ. որ աշակերտեցա՛ւ իսկ Յիսուսի[552]։ [552] Ոմանք. Որ եւ աշակեր՛՛։
57 Երբ երեկոյ եղաւ, եկաւ Յովսէփ անունով արիմաթիացի մի մեծահարուստ մարդ, որ Յիսուսին աշակերտել էր
57 Երբ իրիկուն եղաւ, Արիմաթիայէն հարուստ մարդ մը եկաւ, որուն անունը Յովսէփ էր, որ ինքն ալ Յիսուսի աշակերտ էր։
Եւ իբրեւ երեկոյ եղեւ, եկն այր մի մեծատուն յԱրիմաթեայ որում անուն էր Յովսէփ, որ աշակերտեցաւ իսկ Յիսուսի:

27:57: Եւ իբրեւ երեկո՛յ եղեւ, եկն ա՛յր մի մեծատուն յԱրիմաթեայ, որում անուն էր՝ Յովսէփ. որ աշակերտեցա՛ւ իսկ Յիսուսի[552]։
[552] Ոմանք. Որ եւ աշակեր՛՛։
57 Երբ երեկոյ եղաւ, եկաւ Յովսէփ անունով արիմաթիացի մի մեծահարուստ մարդ, որ Յիսուսին աշակերտել էր
57 Երբ իրիկուն եղաւ, Արիմաթիայէն հարուստ մարդ մը եկաւ, որուն անունը Յովսէփ էր, որ ինքն ալ Յիսուսի աշակերտ էր։
zohrab-1805▾ eastern-1994▾ western am▾
27:5757 Когда же настал вечер, пришел богатый человек из Аримафеи, именем Иосиф, который также учился у Иисуса;
27:57  ὀψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ἁριμαθαίας, τοὔνομα ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῶ ἰησοῦ·
27:57. Ὀψίας (Of-late) δὲ (moreover) γενομένης ( of-having-had-became ) ῆλθεν (it-had-came,"ἄνθρωπος (a-mankind) πλούσιος (wealth-belonged,"ἀπὸ (off) Ἁριμαθαίας, (of-an-Arimathaia) τοὔνομα (to-the-one-to-a-name) Ἰωσήφ, (to-an-Iosef,"ὃς (which) καὶ (and) αὐτὸς (it) ἐμαθητεύθη (it-was-learnered-of) τῷ (unto-the-one) Ἰησοῦ: (unto-an-Iesous)
27:57. cum sero autem factum esset venit quidam homo dives ab Arimathia nomine Ioseph qui et ipse discipulus erat IesuAnd when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus.
57. And when even was come, there came a rich man from Arimathaea, named Joseph, who also himself was Jesus’ disciple:
27:57. Then, when evening had arrived, a certain wealthy man from Arimathea, named Joseph, arrived, who himself was also a disciple of Jesus.
27:57. When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:
When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

57 Когда же настал вечер, пришел богатый человек из Аримафеи, именем Иосиф, который также учился у Иисуса;
27:57  ὀψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ἁριμαθαίας, τοὔνομα ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῶ ἰησοῦ·
27:57. cum sero autem factum esset venit quidam homo dives ab Arimathia nomine Ioseph qui et ipse discipulus erat Iesu
And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus.
27:57. Then, when evening had arrived, a certain wealthy man from Arimathea, named Joseph, arrived, who himself was also a disciple of Jesus.
27:57. When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57 (Мк XV:42, 43; Лк XXIII:50, 51; Ин XIX:38). У Иоанна (XIX:31-37) рассказывается пред тем о пребиении голеней у разбойников и о прободении копьем ребра Иисуса Христа. Этот рассказ синоптики пропускают. Следующий день была суббота — день покоя. Она начиналась с «появлением на небе трех звезд», или приблизительно с шести часов вечера по нашему счету. Это и был «второй» вечер, с которого, по случаю наступления субботы, прекращалась всякая деятельность. Первый же вечер начинался около трех или четырех часов по полудни. Промежуток между первым и вторым вечером назывался временем «между вечерами». В это время, если и был пасхальный день, дозволялось исполнять, по крайней мере, некоторые работы, что хорошо видно из Евангелий, которые в настоящем, как и во всех других случаях, служат историческим источником, более надежным, чем, напр., Талмуд. Иосиф, по всей вероятности, жил в Иерусалиме, хотя все евангелисты и называют его человеком «из Аримафеи». Неизвестно, какая Аримафея (Рама) здесь разумеется: Рама ли в колене Вениаминовом, или в колене Ефремовом — родине пророка Самуила (см. прим. к II:17, 18). Ср. 1 Мак II:34. Вероятно — последняя. Иоанн добавляет, что Иосиф был тайным учеником Иисуса Христа — из страха от иудеев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
57 When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus' disciple: 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. 62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

We have here an account of Christ's burial, and the manner and circumstances of it, concerning which observe, 1. The kindness and good will of his friends that laid him in the grave. 2. The malice and ill will of his enemies that were very solicitous to keep him there.

I. His friends gave him a decent burial. Observe,

1. In general, that Jesus Christ was buried; when his precious soul was gone to paradise, his blessed body was deposited in the chambers of the grave, that he might answer the type of Jonas, and fulfil the prophecy of Isaias; he made his grave with the wicked. Thus in all things he must be made like unto his brethren, sin only excepted, and, like us, unto dust he must return. He was buried, to make his death the more certain, and his resurrection the more illustrious. Pilate would not deliver his body to be buried, till he was well assured that he was really dead; while the witnesses lay unburied, there were some hopes concerning them, Rev. xi. 8. But Christ, the great Witness, is as one free among the dead, like the slain that lie in the grave. He was buried, that he might take off the terror of the grave, and make it easy to us, might warm and perfume that cold noisome bed for us, and that we might be buried with him.

2. The particular circumstances of his burial here related.

(1.) The time when he was buried; when the evening was come; the same evening that he died, before sun-set, as is usual in burying malefactors. It was not deferred till the next day, because it was the sabbath; for burying the dead is not proper work either for a day of rest or for a day of rejoicing, as the sabbath is.

(2.) The person that took care of the funeral was Joseph of Arimathea. The apostles had all fled, and none of them appeared to show this respect to their Master, which the disciples of John showed to him after he was beheaded, who took up his body, and buried it, ch. xiv. 12. The women that followed him durst not move in it; then did God stir up this good man to do it; for what work God has to do, he will find out instruments to do it. Joseph was a fit man, for, [1.] He had wherewithal to do it, being a rich man. Most of Christ's disciples were poor men, such were most fit to go about the country to preach the gospel; but here was one that was a rich man, ready to be employed in a piece of service which required a man of estate. Note, Worldly wealth, though it is to many an objection in religion's way, yet, in some services to be done for Christ, it is an advantage and an opportunity, and it is well for those who have it, if withal they have a heart to use it for God's glory. [2.] He was well affected to our Lord Jesus, for he was himself his disciple, believed in him, though he did not openly profess it. Note, Christ has more secret disciples than we are aware of; seven thousand in Israel, Rom. xi. 4.

(3.) The grant of the dead body procured from Pilate, v. 58. Joseph went to Pilate, the proper person to be applied to on this occasion, who had the disposal of the body; for in things wherein the power of the magistrate is concerned, due regard must be had to that power, and nothing done to break in upon it. What we do that is good, must be done peaceably, and not tumultuously. Pilate was willing to give the body to one that would inter it decently, that he might do something towards atoning for the guilt his conscience charged him with in condemning an innocent person. In Joseph's petition, and Pilate's ready grant of it, honour was done to Christ, and a testimony borne to his integrity.

(4.) The dressing of the body in its grave-clothes (v. 59); though he was an honourable counsellor, yet he himself took the body, as it should seem, into his own arms, from the infamous and accursed tree (Acts xiii. 29); for where there is true love to Christ, no service will be thought too mean to stoop to for him. Having taken it, he wrapped it in a clean linen cloth; for burying in linen was then the common usage, which Joseph complied with. Note, Care is to be taken of the dead bodies of good men, for there is a glory intended for them at the resurrection, which we must hereby testify our belief of, and wind up the dead body as designed for a better place. This common act of humanity, if done after a godly sort, may be made an acceptable piece of Christianity.

(5.) The depositing of it in the sepulchre, v. 60. Here there was nothing of that pomp and solemnity with which the grandees of the world are brought to the grave, and laid in the tomb, Job xxi. 32. A private funeral did best befit him whose kingdom came not with observation.

[1.] He was laid in a borrowed tomb, in Joseph's burying place; as he had not a house of his own, wherein to lay his head while he lived, so he had not a grave of his own, wherein to lay his body when he was dead, which was an instance of his poverty; yet in this there might be somewhat of a mystery. The grave is the peculiar heritage of a sinner, Job xxiv. 19. There is nothing we can truly call our own but our sins and our graves; he returneth to his earth, Psalm cxlvi. 4. When we go to the grave, we go to our own place; but our Lord Jesus, who had no sin of his own, had no grave of his own; dying under imputed sin, it was fit that he should be buried in a borrowed grave; the Jews designed that he should have made his grave with the wicked, should have been buried with the thieves with whom he was crucified, but God over-ruled it, so as that he should make it with the rich in his death, Isa. liii. 9.

[2.] He was laid in a new tomb, which Joseph, it is likely, designed for himself; it would, however, be never the worse for his lying in it, who was to rise so quickly, but a great deal the better for his lying in it, who has altered the property of the grave, and made it anew indeed, by turning it into a bed of rest, nay into a bed of spices, for all the saints.

[3.] In a tomb that was hewn out of a rock; the ground about Jerusalem was generally rocky. Shebna had his sepulchre hewn out thereabouts in a rock, Isa. xxii. 16. Providence ordered it that Christ's sepulchre should be in a solid entire rock, that no room might be left to suspect his disciples had access to it by some underground passage, or broke through the back wall of it, to steal the body; for there was no access to it but by the door, which was watched.

[4.] A great stone was rolled to the door of his sepulchre; this also was according to the custom of the Jews in burying their dead, as appears by the description of the grave of Lazarus (John xi. 38), signifying that those who are dead, are separated and cut off from all the living; if the grave were his prison, now was the prison-door locked and bolted. The rolling of the stone to the grave's mouth, was with them as filling up the grave is with us, it completed the funeral. Having thus in silence and sorrow deposited the previous body of our Lord Jesus in the grave, the house appointed for all living, they departed without any further ceremony. It is the most melancholy circumstance in the funerals of our Christian friends, when we have laid their bodies in the dark and silent grave, to go home, and leave them behind; but alas, it is not we that go home, and leave them behind, no, it is they that are gone to the better home, and have left us behind.

(6.) The company that attended the funeral; and that was very small and mean. Here were none of the relations in mourning, to follow the corpse, no formalities to grace the solemnity, but some good women that were true mourners--Mary Magdalene, and the other Mary, v. 56. These, as they had attended him to the cross, so they followed him to the grave; as if they composed themselves to sorrow, they sat over against the sepulchre, not so much to fill their eyes with the sight of what was done, as to empty them in rivers of tears. Note, True love to Christ will carry us through, to the utmost, in following him. Death itself cannot quench that divine fire, Cant. viii. 6, 7.

II. His enemies did what they could to prevent his resurrection; what they did herein was the next day that followed the day of the preparation, v. 62. That was the seventh day of the week, the Jewish sabbath, yet not expressly called so, but described by this periphrasis, because it was now shortly to give way to the Christian sabbath, which began the day after. Now, 1. All that day, Christ lay dead in the grave; having for six days laboured and done all his work, on the seventh day he rested, and was refreshed. 2. On that day, the chief priests and Pharisees, when they should have been at their devotions, asking pardon for the sins of the week past, were dealing with Pilate about securing the sepulchre, and so adding rebellion to their sin. They that had so often quarrelled with Christ for works of the greatest mercy on that day, were themselves busied in a work of the greatest malice. Observe here,

(1.) Their address to Pilate; they were vexed that the body was given to one that would bury it decently; but, since it must be so, they desire a guard may be set on the sepulchre.

[1.] Their petition sets forth, that that deceiver (so they call him who is truth itself) had said, After three days I will rise again. He had said so, and his disciples remembered those very words for the confirmation of their faith, but his persecutors remember them for the provocation of their rage and malice. Thus the same word of Christ to the one was a savour of life unto life, to the other of death unto death. See how they compliment Pilate with the title of Sir, while they reproach Christ with the title of Deceiver. Thus the most malicious slanderers of good men are commonly the most sordid flatterers of great men.

[2.] It further sets forth their jealousy; lest his disciples come by night, and steal him away, and say, He is risen.

First, That which really they were afraid of, was, his resurrection; that which is most Christ's honour and his people's joy, is most the terror of his enemies. That which exasperated Joseph's brethren against him, was the presage of his rise, and of his having dominion over them (Gen. xxxvii. 8); and all they aimed at, in what they did against him, was, to prevent that. Come, say they, let us slay him, and see what will become of his dreams. So the chief priests and Pharisees laboured to defeat the predictions of Christ's resurrection, saying, as David's enemies of him (Ps. xli. 8), Now that he lieth, he shall rise up no more; if he should rise, that would break all their measures. Note, Christ's enemies, even when they have gained their point, are still in fear of losing it again. Perhaps the priests were surprised at the respect shown to Christ's dead body by Joseph and Nicodemus, two honourable counsellors, and looked upon it as an ill presage; nor can they forget his raising Lazarus from the dead, which so confounded them.

Secondly, That which they took on them to be afraid of, was, lest his disciples should come by night, and steal him away, which was a very improbable thing; for, 1. They had not the courage to own him while he lived, when they might have done him and themselves real service; and it was not likely that his death should put courage into such cowards. 2. What could they promise themselves by stealing away his body, and making people believe he was risen; when, if he should not rise, and so prove himself a deceiver, his disciples, who had left all for him in this world, in dependence upon a recompence in the other world, would of all others suffer most by the imposture, and would have had reason to throw the first stone at his name? What good would it do them, to carry on a cheat upon themselves, to steal away his body, and say, He is risen; when, if he were not risen, their faith was vain, and they were of all men the most miserable? The chief priests apprehend that if the doctrine of Christ's resurrection be once preached and believed, the last error will be worse than the first; a proverbial expression, intimating no more than this, that we shall all be routed, all undone. They think it was their error, that they had so long connived at his preaching and miracles, which error they thought they had rectified by putting him to death; but if people should be persuaded of his resurrection, that would spoil all again, his interest would revive with him, and theirs must needs sink, who had so barbarously murdered him. Note, Those that opposed Christ and his kingdom, will see not only their attempts baffled, but themselves miserably plunged and embarrassed, their errors each worse than other, and the last worst of all, Ps. ii. 4, 5.

[3.] In consideration hereof, they humbly move to have a guard set upon the sepulchre till the third day; Command that the sepulchre be made sure. Pilate must still be their drudge, his civil and military power must both be engaged to serve their malice; one would think that death's prisoners needed no other guard, and that the grave were security enough to itself; but what will not those fear, who are conscious to themselves both of guilt and impotency, in opposing the Lord and his anointed?

(2.) Pilate's answer to this address (v. 65); He have a watch, make it sure, as sure as you can. He was ready to gratify Christ's friends, in allowing them the body, and his enemies, in setting a guard upon it, being desirous to please all sides, while perhaps he laughed in his sleeve at both for making such ado, pro and con, about the dead body of a man, looking upon the hopes of one side and the fears of the other to be alike ridiculous. Ye have a watch; he means the constant guard that was kept in the tower of Antonia, out of which the allows them to detach as many as they pleased for that purpose, but, as if ashamed to be himself seen in such a thing, he leaves the management of it wholly to them. Methinks that word, Make it as sure as you can, looks like a banter, either, [1.] Of their fears; "Be sure to set a strong guard upon the dead man;" or rather, [2.] Of their hopes; "Do your worst, try your wit and strength to the utmost; but if he be of God, he will rise, in spite of you and all your guards." I am apt to think, that by this time Pilate had had some talk with the centurion, his own officer, of whom he would be apt to enquire how that just man died, whom he had condemned with such reluctance; and that he gave him such an account of those things as made him conclude that truly he was the Son of God; and Pilate would give more credit to him than to a thousand of those spiteful priests that called him a Deceiver; and if so, no marvel that he tacitly derides their project, in thinking to secure the sepulchre upon him who had so lately rent the rocks, and made the earth to quake. Tertullion, speaking of Pilate, saith, Ipse jam pro suâ conscientiâ Christianus--In his conscience he was a Christian; and it is possible that he might be under such convictions at this time, upon the centurion's report, and yet never be thoroughly persuaded, any more than Agrippa or Felix was, to be a Christian.

(3.) The wonderful care they took, hereupon, to secure the sepulchre (v. 66); They sealed the stone; probably with the great seal of their sanhedrim, whereby they interposed their authority, for who durst break the public seal? But not trusting too much to that, withal they set a watch, to keep his disciples from coming to steal him away, and, if possible, to hinder him from coming out of the grave. So they intended, but God brought this good out of it, that they who were set to oppose his resurrection, thereby had an opportunity to observe it, and did so, and told the chief priests what they observed, who were thereby rendered the more inexcusable. Here was all the power of earth and hell combined to keep Christ a prisoner, but all in vain, when his hour was come; death, and all those sons and heirs of death, could then no longer hold him, no longer have dominion over him. To guard the sepulchre against the poor weak disciples, was folly, because needless; but to think to guard it against the power of God was folly, because fruitless and to no purpose; and yet they thought they had dealt wisely.
Adam Clarke: Commentary on the Bible - 1831
27:57: When the even - This must have been about three o'clock, or a little after; for our Lord having expired about three o'clock, Mat 27:46, and the Jewish passover beginning about four, it was necessary that Joseph, who would not fail to eat the passover at the usual time, should have obtained and buried the body of Christ some time before four o'clock. But such was the general consternation, occasioned by the prodigies that took place on this most awful occasion, that we may safely conjecture that nothing was done in order, and perhaps the passover itself was not eaten at the usual hour, if at all, that day. See at the end of the preceding chapter.
A rich man - He was a counsellor of the great Sanhedrin, Luk 23:50; and, from the accounts given of him by the evangelists we learn that he was a man of the greatest respectability. He now acted a more honorable part than all the disciples of our Lord. He was of Arimathea, or Rama, in the tribe of Benjamin, Mat 2:18, but lived ordinarily in Jerusalem, as being a member of the great council.
Albert Barnes: Notes on the Bible - 1834
27:57: When the even was come - That is, some time after three o'clock in the afternoon. Before this, the Jews had besought Pilate that the legs of those who were crucified might be broken and the bodies be taken down, that they might not remain on the cross during the Sabbath. The soldiers, coming to Jesus for that purpose, found that he was already dead, contrary to their expectation. A soldier, however, thrust a spear into his side, and there was furnished the fullest proof that he had expired. See the notes at Joh 19:31-37.
A rich man of Arimathea - It is uncertain where Arimathea was. There were several cities of that name in Judea. It is commonly supposed to be the same as Rama. See the notes at Mat 2:17. Luke says that this was a "city of the Jews," and it is probable, therefore, that it was in the tribe of Benjamin, and but a short distance from Jerusalem. This man sustained a high character. He was an "honorable counsellor, who also waited for the kingdom of God" Mar 15:43; he was "a good man and a just" Luk 23:50; he had nobly set himself against the wicked purposes of the Sanhedrin Luk 23:51; he was a disciple of Jesus, though he was not openly his follower, because he feared the Jews, Joh 19:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:57: there: Mar 15:42, Mar 15:43; Luk 23:50, Luk 23:51; Joh 19:38-42
Arimathaea: Sa1 1:1, Sa1 7:17
Geneva 1599
27:57 (15) When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:
(15) Christ is buried, not privately or by stealth, but with the governor's consent, by a famous man, in a place not far distant, in a new tomb, so that his death cannot be doubted.
John Gill
27:57 When the even was come,.... The second evening, when it was just at sunset; at which time the Jewish sabbath began, and when the bodies of those that were crucified, must be taken down; and if not dead, their bones must be broken, and they dispatched, in order to be interred in the common burying place of malefactors:
there came a rich man Arimathea: not from thence now, for he lived at Jerusalem; but this was the place of his nativity, or former abode, and from whence he originally came; and is the same with Ramathaim Zophim, and Ramah, and was the birthplace of Samuel the prophet, 1Kings 1:1, and is by the Septuagint called Armathaim, in 1Kings 1:1. His character, as a rich man, is particularly mentioned, not merely to show that such men may be, and sometimes are, instances of the grace of God; much less in a way of boasting, that such a man was attached to Jesus; but rather to point out the reason, how he came to have such easy access to Pilate, and to succeed in his business with him; as well as to observe the accomplishment of a prophecy, in Is 53:9,
named Joseph; the same name with one of the patriarchs, the sons of Jacob; between whom there was a resemblance, not only as good men, but in their observance of funeral rites and obsequies; the one in those of his father, the other in those of his dear Lord and Master. Some think (k) he is the same with Joseph ben Gorion, the brother of Nicodemus ben Gorion, often spoken of as a priest, and one of the richest of them in Jerusalem:
who also himself was Jesus' disciple; though he was only a secret one, as Nicodemus was: he had not as yet, or till now publicly professed him, for fear of the Jews, who had made a law, that whoever did, should be cast out of the synagogue; see Jn 19:38.
(k) Alting. Shilo, p. 309.
John Wesley
27:57 When the evening was come - That is, after three o'clock; the time from three to six they termed the evening. Mk 15:42; Lk 23:50; Jn 19:38.
27:5827:58: Սա՛ մատուցեալ առ Պեղատոս խնդրեա՛ց զմարմինն Յիսուսի. յայնժամ Պեղատոս հրամայեաց տա՛լ զմարմինն[553]։ [553] Յօրինակին պակասէր. Սա մատուցեալ։
58 Սա Պիղատոսի մօտ գնալով՝ Յիսուսի մարմինը խնդրեց: Այն ժամանակ Պիղատոսը հրամայեց, որ մարմինը տրուի
58 Ասիկա Պիղատոսին քով երթալով՝ Յիսուսին մարմինը խնդրեց. այն ատեն Պիղատոս հրաման ըրաւ որ մարմինը տրուի։
Սա մատուցեալ առ Պիղատոս` խնդրեաց զմարմինն Յիսուսի. յայնժամ Պիղատոս հրամայեաց տալ զմարմինն:

27:58: Սա՛ մատուցեալ առ Պեղատոս խնդրեա՛ց զմարմինն Յիսուսի. յայնժամ Պեղատոս հրամայեաց տա՛լ զմարմինն[553]։
[553] Յօրինակին պակասէր. Սա մատուցեալ։
58 Սա Պիղատոսի մօտ գնալով՝ Յիսուսի մարմինը խնդրեց: Այն ժամանակ Պիղատոսը հրամայեց, որ մարմինը տրուի
58 Ասիկա Պիղատոսին քով երթալով՝ Յիսուսին մարմինը խնդրեց. այն ատեն Պիղատոս հրաման ըրաւ որ մարմինը տրուի։
zohrab-1805▾ eastern-1994▾ western am▾
27:5858 он, придя к Пилату, просил тела Иисусова. Тогда Пилат приказал отдать тело;
27:58  οὖτος προσελθὼν τῶ πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ ἰησοῦ. τότε ὁ πιλᾶτος ἐκέλευσεν ἀποδοθῆναι.
27:58. οὗτος (the-one-this) προσελθὼν (having-came-toward) τῷ (unto-the-one) Πειλάτῳ (unto-a-Peilatos) ᾐτήσατο ( it-appealed-unto ) τὸ (to-the-one) σῶμα (to-a-body) τοῦ (of-the-one) Ἰησοῦ. (of-an-Iesous) τότε (To-the-one-which-also) ὁ (the-one) Πειλᾶτος (a-Peilatos) ἐκέλευσεν (it-bade-of) ἀποδοθῆναι. (to-have-been-given-off)
27:58. hic accessit ad Pilatum et petiit corpus Iesu tunc Pilatus iussit reddi corpusHe went to Pilate and asked the body of Jesus. Then Pilate commanded that the body should be delivered.
58. this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up.
27:58. This man approached Pilate and asked for the body of Jesus. Then Pilate ordered the body to be released.
27:58. He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered:

58 он, придя к Пилату, просил тела Иисусова. Тогда Пилат приказал отдать тело;
27:58  οὖτος προσελθὼν τῶ πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ ἰησοῦ. τότε ὁ πιλᾶτος ἐκέλευσεν ἀποδοθῆναι.
27:58. hic accessit ad Pilatum et petiit corpus Iesu tunc Pilatus iussit reddi corpus
He went to Pilate and asked the body of Jesus. Then Pilate commanded that the body should be delivered.
27:58. This man approached Pilate and asked for the body of Jesus. Then Pilate ordered the body to be released.
27:58. He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
58 (Мк XV:43-45; Лк XXIII:52; Ин XIX:38). Римляне оставляли обыкновенно тела казненных преступников на крестах. На этот раз иудеи не хотели оставить тел на крестах по случаю наступления великого дня — пасхальной субботы. Таким образом, просьба, обращенная Иосифом к Пилату, была в настоящем случае согласна и с желаниями самих иудеев и, конечно, Пилата, который знал, что предал казни невинного Человека. Таким образом, удовлетворение просьбы Иосифа не могло встретить препятствий ни с чьей стороны. Он и Никодим хотел теперь отдать последний долг своему Учителю. Так как до наступления субботы оставалось недолго, то с погребением нужно было спешить.
Adam Clarke: Commentary on the Bible - 1831
27:58: Begged the body - That he might bury it honorably otherwise, by the Jewish customs, he would have either been burned, or buried in the common place appointed for executed criminals.
Albert Barnes: Notes on the Bible - 1834
27:58: He went to Pilate - Because no one had a right to remove the body but by authority of the magistrate. Jesus was condemned to be crucified, usually a long and most bitter death, and in common cases it would have been unlawful to have removed the body so soon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:58: Mar 15:44-46; Luk 23:52, Luk 23:53
John Gill
27:58 He went to Pilate,.... To his house where he lived, and went in, as Mark says, Mk 15:43, boldly; not being ashamed of Christ crucified, or afraid to own him, and show his respect to him as dead, though he knew he should incur the displeasure, reproach, and persecution of the Jews:
and begged the body of Jesus; which could not be taken down and interred, without the leave of the Roman governor; and which was generally granted to the friends of the deceased, when asked; otherwise they were buried in places (l) appointed for such persons,
See Gill on Mt 27:33. And this would have been the case of Christ, had not Joseph craved his body; and which he did, to prevent its being abused by the Jews, and interred in such an ignominious manner:
then Pilate commanded the body to be delivered; to Joseph, after he had understood by the centurion that Jesus was dead, which he at first could not tell how to believe, and marvelled at it,
Mk 15:44. Joseph might the more easily obtain his request, as he was a person of character and riches; and because Pilate himself had a good opinion of Jesus, and of his innocence, as well as his wife was much in his favour: so that Joseph had no difficulty to obtain the body of Christ; but as soon as he asked, he had the favour granted, and orders were given to the centurion and his soldiers, to deliver it to him,
(l) See Misn. Sanhedrin, c. 6. sect. 5, 6. Maimon. Hilch. Sanhedrin, c. 14. sect. 9.
27:5927:59: Եւ առեալ զմարմինն Յովսէփ՝ պատեաց սուրբ կտաւովք,
59 Եւ Յովսէփը, մարմինն առնելով, պատեց մաքուր կտաւով
59 Յովսէփ մարմինը առաւ, մաքուր կտաւով փաթթեց,
Եւ առեալ զմարմինն Յովսէփ` պատեաց սուրբ կտաւովք:

27:59: Եւ առեալ զմարմինն Յովսէփ՝ պատեաց սուրբ կտաւովք,
59 Եւ Յովսէփը, մարմինն առնելով, պատեց մաքուր կտաւով
59 Յովսէփ մարմինը առաւ, մաքուր կտաւով փաթթեց,
zohrab-1805▾ eastern-1994▾ western am▾
27:5959 и, взяв тело, Иосиф обвил его чистою плащаницею
27:59  καὶ λαβὼν τὸ σῶμα ὁ ἰωσὴφ ἐνετύλιξεν αὐτὸ [ἐν] σινδόνι καθαρᾷ,
27:59. καὶ (And) λαβὼν (having-had-taken) τὸ (to-the-one) σῶμα (to-a-body,"ὁ (the-one) Ἰωσὴφ (an-Iosef,"ἐνετύλιξεν (it-veloped-in) αὐτὸ (to-it) [ἐν] (in) σινδόνι (unto-a-sindon) καθαρᾷ, (unto-cleansed)
27:59. et accepto corpore Ioseph involvit illud sindone mundaAnd Joseph taking the body wrapped it up in a clean linen cloth:
59. And Joseph took the body, and wrapped it in a clean linen cloth,
27:59. And Joseph, taking the body, wrapped it in a clean finely-woven linen cloth,
27:59. And when Joseph had taken the body, he wrapped it in a clean linen cloth,
And when Joseph had taken the body, he wrapped it in a clean linen cloth:

59 и, взяв тело, Иосиф обвил его чистою плащаницею
27:59  καὶ λαβὼν τὸ σῶμα ὁ ἰωσὴφ ἐνετύλιξεν αὐτὸ [ἐν] σινδόνι καθαρᾷ,
27:59. et accepto corpore Ioseph involvit illud sindone munda
And Joseph taking the body wrapped it up in a clean linen cloth:
27:59. And Joseph, taking the body, wrapped it in a clean finely-woven linen cloth,
27:59. And when Joseph had taken the body, he wrapped it in a clean linen cloth,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
59 (Мк XV:46; Лк XXIII:53; Ин XIX:38-41). Подробнее других евангелистов рассказывает о погребении Иоанн. Оно совершилось обычным способом. Враги Христа успокоились после Его казни и не принимали почти никаких предосторожностей. «Плащаница» по-гречески у всех синоптиков sindwn, тонкая льняная или бумажная материя иноземного происхождения, получавшаяся из Индии (синд, инд, Индия) и, по свидетельству Геродота (Ист. II:86), употреблявшаяся у египтян (lousanteV ton nekron kateilissousi pan autou to swma sindonoV bussinhV — омывши мертвого, обвертывают все тело его льняным синдоном). Обряды погребения у египтян, описанные в указанном месте у Геродота, интересны и могут служить к объяснению евангельских мест. Сравнивая известия о погребении Христа с этими египетскими обрядами, можно прийти к заключению, что Иосиф и Никодим намерены были тело Христа набальзамировать.
Adam Clarke: Commentary on the Bible - 1831
27:59: Wrapped it in a clean linen cloth - The Jews, as well as the Egyptians, added spices to keep the body from putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From Joh 19:39, Joh 19:40, we learn that a mixture of myrrh and aloes of one hundred pounds' weight had been applied to the body of Jesus when he was buried. And that a second embalmment was intended, we learn from Luk 23:56; Luk 24:1, as the hurry to get the body interred before the Sabbath did not permit them to complete, the embalming in the first instance. See an account of the mode of embalming among the Egyptians, in the note on Gen 50:2, Gen 50:26 (note).
Albert Barnes: Notes on the Bible - 1834
27:59: "He wrapped it in a clean linen cloth." John adds that this was done "with spices" Joh 19:40. The Jews were accustomed to use myrrh, aloes, and other aromatics in large quantities when they buried their dead. When they were not regularly embalmed, which was a long and tedious process, they enclosed the spices in the folds of the linen, or wrapped the body in it. Spices were sometimes used in such quantities as to form a "heap or bed," on which the dead body was laid. Thus it is said of Asa Ch2 16:14, "they laid him in the bed which was filled with sweet odors and spices," etc. There not being time properly to embalm the body of Jesus, he was buried in this manner. The women who attended him, either not being aware of this, or desirous of showing a further regard for him, returned from the sepulchre and prepared other spices with which to embalm him on the first day of the week, Luk 23:56; Luk 24:1.
John Gill
27:59 And when Joseph had taken the body,.... Down from the cross, with the assistance of others, or from the hands of those who had orders to deliver it to him:
he wrapped it in a clean linen cloth: that is, he wound up the body in it round and round, as was the custom of the Jews; see Acts 5:6.
Jn 11:44. Nor was it usual to bury in any thing but linen: so it is said (m),
"let the wrappings, or grave clothes, be , "of white linen"; and let not the price of them be dear, for it is forbidden to bury in wrappings of silk, or broidered garments, even to a prince of Israel: for this is pride and destruction, and the work of the Gentiles.
This clean linen cloth, in which the dead body of Christ was wrapped, may be an emblem of his purity and innocence, who did no sin; nor did he die for any of his own, but for the sins of others; and also of his pure and spotless righteousness, which is compared to fine linen, clean and white, and which he now had wrought out, and brought in; see Rev_ 19:8.
(m) Juchasin, fol. 54. 2. Vid. Maimon. Hilchot Ebel, c. 4. sect. 2.
27:6027:60: եւ ե՛դ ՚ի նո՛ր գերեզմանի՝ զոր փորեաց ՚ի վիմի. եւ թաւալեցուցեա՛լ կափարիչ դրա՛ն գերեզմանին վէմ մի մեծ՝ գնաց[554]։ [554] Ոմանք. Վէմ մի մեծ, եւ գնաց։
60 եւ դրեց նոր գերեզմանի մէջ, որ փորել էր տուել ժայռի մէջ: Եւ մի մեծ քար, որպէս կափարիչ, գերեզմանի դռան առաջ գլորեց ու գնաց
60 Ու դրաւ իր նոր գերեզմանին մէջ՝ որ քարէ փորուած էր եւ գերեզմանին դուռը մեծ քար մը գլորելով՝ գնաց։
եւ եդ ի նոր գերեզմանի զոր փորեաց ի վիմի. եւ թաւալեցուցեալ կափարիչ դրան գերեզմանին վէմ մի մեծ` գնաց:

27:60: եւ ե՛դ ՚ի նո՛ր գերեզմանի՝ զոր փորեաց ՚ի վիմի. եւ թաւալեցուցեա՛լ կափարիչ դրա՛ն գերեզմանին վէմ մի մեծ՝ գնաց[554]։
[554] Ոմանք. Վէմ մի մեծ, եւ գնաց։
60 եւ դրեց նոր գերեզմանի մէջ, որ փորել էր տուել ժայռի մէջ: Եւ մի մեծ քար, որպէս կափարիչ, գերեզմանի դռան առաջ գլորեց ու գնաց
60 Ու դրաւ իր նոր գերեզմանին մէջ՝ որ քարէ փորուած էր եւ գերեզմանին դուռը մեծ քար մը գլորելով՝ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
27:6060 и положил его в новом своем гробе, который высек он в скале; и, привалив большой камень к двери гроба, удалился.
27:60  καὶ ἔθηκεν αὐτὸ ἐν τῶ καινῶ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν.
27:60. καὶ (And) ἔθηκεν (it-placed) αὐτὸ (to-it) ἐν (in) τῷ (unto-the-one) καινῷ (unto-fresh) αὐτοῦ (of-it) μνημείῳ (unto-a-rememberlet-of) ὃ (to-which) ἐλατόμησεν (it-quarry-cut-unto) ἐν (in) τῇ (unto-the-one) πέτρᾳ, (unto-a-rockiness,"καὶ (and) προσκυλίσας (having-rolled-toward) λίθον (to-a-stone) μέγαν (to-great) τῇ (unto-the-one) θύρᾳ (unto-a-portal) τοῦ (of-the-one) μνημείου (of-a-rememberlet-of) ἀπῆλθεν. (it-had-came-off)
27:60. et posuit illud in monumento suo novo quod exciderat in petra et advolvit saxum magnum ad ostium monumenti et abiitAnd laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument and went his way.
60. and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed.
27:60. and he placed it in his own new tomb, which he had hewn out of a rock. And he rolled a great stone to the door of the tomb, and he went away.
27:60. And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed:

60 и положил его в новом своем гробе, который высек он в скале; и, привалив большой камень к двери гроба, удалился.
27:60  καὶ ἔθηκεν αὐτὸ ἐν τῶ καινῶ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν.
27:60. et posuit illud in monumento suo novo quod exciderat in petra et advolvit saxum magnum ad ostium monumenti et abiit
And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument and went his way.
27:60. and he placed it in his own new tomb, which he had hewn out of a rock. And he rolled a great stone to the door of the tomb, and he went away.
27:60. And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
60 (Мк XV:46; Лк XXIII:53; Ин XIX:41, 42). Лука и Иоанн добавляют, что в этот гроб никто еще не был положен; Матфей и Иоанн называют гроб новым. В этом гробе Иосиф хотел похорониться сам, почему у Матфея и встречаем выражение: en tw kainw autou mnhmeiw. Вероятно, большой камень, приваленный ко гробу был не вне его, а в самой пещере. Об этом можно заключать из Ин XX:1.
Adam Clarke: Commentary on the Bible - 1831
27:60: Laid it in his own new tomb - To all human appearance the body of Christ must have had the same burial-place with those of the two robbers, as he was numbered with the transgressors, and suffered with them; for then he was a sacrifice, bearing the sin of the world in his own body on the tree; but now the sacrifice is offered, the atonement made and accepted, he is no longer to be enrolled with the transgressors, and, according to a prophecy delivered nearly seven hundred years before that time, he is to have the burying-place of a rich man. See Isa 53:9, Isa 53:10. Had our Lord been buried in the common burial-ground of the malefactors, his resurrection could not have been so distinctly remarked, as the chief priests would never have thought of sealing the stone there, or setting a watch; but now that the body is got into the hands of a friend, they judge it necessary to make use of these precautions, in order, as they said, to prevent imposture; and from this very circumstance the resurrection of Christ had its fullest evidence, and was put beyond the power of successful contradiction. What a number of objections would not human prudence have made to Joseph's conduct, had he consulted it on this occasion! It would have represented to him that, "this was to expose himself, to bring himself into trouble, to render himself suspected, to put himself out of all capacity of doing good, to ruin himself irrecoverably; and now it could do no good to his teacher - he is now dead, and needs no longer any office of kindness from men." There is, sometimes in our whole life, but one opportunity in which God designs signally to employ us; and, through our general backwardness to every good work, we are for reserving ourselves to other opportunities, in which God neither requires nor will accept our services.
Rolled a great stone to the door - Some are of opinion that this tomb was cut down into the rock, perpendicularly from the surface; and that the great stone spoken of here covered over the entrance to it. The stone, no doubt, was intended to secure the place as much as possible.
Albert Barnes: Notes on the Bible - 1834
27:60: In his own new tomb - John says Joh 19:41 that this was in a garden that was "in" or "near" the place where he was crucified. This tomb Joseph had prepared for himself, as was not uncommon among the Jews. Compare the notes at Isa 22:16. In this tomb Luke and John inform us that no man had been laid. This was so ordered, in the providence of God, doubtless, that there might be no suspicion about his identity when he rose; that it might not be alleged that another person had risen, or that he was raised by touching the bones of some prophet, as happened to the corpse that touched the bones of Elisha, Kg2 13:21. Farther, by being buried here an important prophecy was remarkably fulfilled Isa 53:9; "He made his grave - with the rich in his death." The fulfillment of this is the more remarkable, because during his life he associated with the poor and was himself poor. See the notes at Isa 53:9. "Which he had hewn out in the rock." This was a common way of constructing tombs in Judea. See the notes at Mat 8:28. Being cut out of a rock, there was no way by which the disciples could have access to it but by the entrance, at which the guard was placed, and consequently it was impossible for them to steal him away. The sepulchre, thus secure, was rendered more so by rolling a great stone at its entrance; all possible precautions thus being used, in the providence of God, against imposition and deceit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:60: in his: Isa 53:9
a great: Mat 27:66, Mat 28:2; Mar 16:3, Mar 16:4; Luk 24:2; Joh 20:1
John Gill
27:60 And laid it in his own new tomb,.... Christ was laid not in his own, but in another's tomb; for as in his lifetime he had not where to lay his head; so when he was dead, he had no sepulchre of his own to put his body in: and moreover, this shows that as he was born for others, and suffered and died not for himself, but them; so he was buried for them, as well as rose again for their justification: and it was a "new" tomb in which he was laid, in which none had been laid before; and was so ordered by providence, for the confirmation of the truth of his resurrection; for had another body been laid there, it might have been said that it was that, and not his that was raised. The Jews distinguish between a new grave, and an old grave (n):
"a new grave may be measured, and sold, and divided; an old one may not be measured, nor sold, nor divided: there is a new grave, which is as an old one; and an old one, which is as a new one; an old grave, in which are ten dead bodies, which is not in the power of the owners, lo! this is as a new grave.
Which he had hewn out in the rock; it was usual with the Jews to make their sepulchres in rocks:
"in the midst (of the court of the sepulchre, they say (o)) two caves are opened, one on one side, and the other on the other; R. Simeon says, four on the four sides; Rabban Simeon ben Gamaliel says, all are , "according to the rock";
i.e. according to the nature of the rock, out of which the sepulchre is hewn; see Is 22:16.
And he rolled a great stone to the door of the sepulchre; for the sepulchres were made with doors to go in and out at: hence we often read (p) of , "the door of the sepulchre"; and this was not only the custom of the Jews, but of other nations also (q): the stone rolled to the door, was what the Jews call, from its being rolled to, and from the door of the sepulchre; and which, they say (r), was a large and broad stone, with which the mouth of the sepulchre was stopped above: and it was at the shutting up of the sepulchre with this stone, that mourning began (s); and after it was shut with this sepulchral stone, it was not lawful to open it (t): now this was done by Joseph, to preserve the body from any injury, either from beasts, or from the Jews:
and when he had so done,
he departed to his own house; for the sabbath drew on, and there was no more time to do any thing more in this affair. The Syriac version reads these last clauses in the plural number; "they rolled a great stone, and they put it", &c. and they went away; intimating, that Joseph did not do this himself; the stone was too great; but by others, or with their assistance. It may be observed, that all this was done on a feast day; on one of the days of the feast of the passover, when no servile work was to be done; and yet this was agreeably to the Jewish canons, which say (u),
"they do all things needful for the dead on a feast day; they shave his head, and wash his clothes, and make him a coffin; and if they have no boards, they bring timber and saw boards of it, silently within doors; and if the person is a man of note, they do it even in the street; but they do not cut wood out of the forest, to saw planks of it for the coffin; nor do they hew stones, to build a tomb with them.
In this case, there was no need for the latter, because the sepulchre in which the body of Christ was laid, had been hewn out of a rock before; but the body was wrapped in a clean linen cloth, and wound up in it with myrrh and aloes to preserve it, and was interred; and so the women on this day, prepared spices and ointments, to anoint it with; though they rested on the sabbath day according to the commandment; but then as soon as that was over, though it was a feast day, they came to the sepulchre with their spices and ointments, Lk 23:56.
(n) Massech. Semachto, c. 14. fol. 16. 2. (o) Misn. Bava Bathra, c. 6. sect. 8. (p) Misn. ib. & Bartenora in Misn. Ohalot, c. 15. sect. 8. (q) Vid. Kirchman de Funer. Roman. l. 3. c. 15. p. 438. (r) Bartenora & Yom. Tob. in Misn. Ohalot, c. 2. sect. 4. (s) T. Bab. Sanhedrin, fol. 47. 2. Maimon. Hilchot Ebel, c. 1. sect. 2. & c. 2. sect. 8. (t) Vid. Buxtorf. Lex. Rab. p. 437. (u) Maimon. Hilchot Yom. Tob. c. 7. sect. 15.
27:6127:61: Ա՛նդ էր Մարիամ Մագդաղենացի, եւ մեւս Մարիամն, նստէին հանդէպ գերեզմանին։
61 Այնտեղ էր Մարիամ Մագդաղենացին եւ միւս Մարիամը. նրանք նստած էին գերեզմանի դիմաց:
61 Հոն Մարիամ Մագդաղենացին եւ միւս Մարիամը՝ գերեզմանին դիմաց նստած էին։
Անդ էր Մարիամ Մագդաղենացի եւ մեւս Մարիամն, նստէին հանդէպ գերեզմանին:

27:61: Ա՛նդ էր Մարիամ Մագդաղենացի, եւ մեւս Մարիամն, նստէին հանդէպ գերեզմանին։
61 Այնտեղ էր Մարիամ Մագդաղենացին եւ միւս Մարիամը. նրանք նստած էին գերեզմանի դիմաց:
61 Հոն Մարիամ Մագդաղենացին եւ միւս Մարիամը՝ գերեզմանին դիմաց նստած էին։
zohrab-1805▾ eastern-1994▾ western am▾
27:6161 Была же там Мария Магдалина и другая Мария, которые сидели против гроба.
27:61  ἦν δὲ ἐκεῖ μαριὰμ ἡ μαγδαληνὴ καὶ ἡ ἄλλη μαρία καθήμεναι ἀπέναντι τοῦ τάφου.
27:61. Ἦν (It-was) δὲ (moreover) ἐκεῖ (thither) Μαριὰμ (a-Mariam) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) καὶ (and) ἡ (the-one) ἄλλη (other) Μαρία (a-Maria) καθήμεναι ( sitting-down ) ἀπέναντι (off-in-ever-a-one) τοῦ (of-the-one) τάφου. (of-an-interment)
27:61. erat autem ibi Maria Magdalene et altera Maria sedentes contra sepulchrumAnd there was there Mary Magdalen and the other Mary, sitting over against the sepulchre.
61. And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.
27:61. Now Mary Magdalene and the other Mary were there, sitting opposite the sepulcher.
27:61. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.
And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre:

61 Была же там Мария Магдалина и другая Мария, которые сидели против гроба.
27:61  ἦν δὲ ἐκεῖ μαριὰμ ἡ μαγδαληνὴ καὶ ἡ ἄλλη μαρία καθήμεναι ἀπέναντι τοῦ τάφου.
27:61. erat autem ibi Maria Magdalene et altera Maria sedentes contra sepulchrum
And there was there Mary Magdalen and the other Mary, sitting over against the sepulchre.
27:61. Now Mary Magdalene and the other Mary were there, sitting opposite the sepulcher.
27:61. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
61 (Мк XV:47; Лк XXIII:55, 56). Ссылка на женщин, о которых упомянуто в 56 стихе. В то время как другие женщины удалились, две Марии сидели против гроба, наблюдая, как происходило погребение. Но Лука рассказывает несколько иначе.
Adam Clarke: Commentary on the Bible - 1831
27:61: Mary Magdalene, and the other Mary - The mother of James and Joses, Mat 27:56. The mother of our Lord had probably, by this time, been taken home to the house of John. See Joh 19:26, Joh 19:27.
Sitting over against the sepulchre - These holy women, filled with that love to their Lord which death cannot destroy, cleaved to him in life, and in death were not divided. They came to the grave to see the end, and overwhelmed with sorrow and anguish, sat down to mourn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:61: Mary Magdalene: Mat 27:56
John Gill
27:61 And there was Mary Magdalene and the other Mary,.... The wife of Cleophas, and the mother of James and of Joses:
sitting over against the sepulchre; observing where the body of Christ was put, and how it was laid; for they intended to prepare spices and ointments to anoint it with; and were mourning for the death of Christ: for sitting was a mourning posture, which now they were allowed, the body being taken down from the cross, and interred by leave of the governor; for, for one that died as a malefactor, they might not use the outward signs of mourning: the canon is this (w); for such
"they do not mourn, but they grieve; and there is no grieving but in the heart:
hence these women before stood, Jn 19:25, but now they sat,
(w) Misn. Sarhedrin, c. 6. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
27:61 And there was Mary Magdalene, and the other Mary--"the mother of James and Joses," mentioned before (Mt 27:56).
sitting over against the sepulchre--(See on Mk 16:1).
The Sepulchre Guarded (Mt 27:62-66).
27:6227:62: Եւ ՚ի վաղիւ անդր՝ որ է յետ ուրբաթուն, ժողովեցան քահանայապետքն եւ փարիսեցիքն առ Պեղատոս,
62 Եւ հետեւեալ օրը, որ ուրբաթի յաջորդ օրն է, քահանայապետներն ու փարիսեցիները հաւաքուեցին Պիղատոսի մօտ ու ասացին
62 Հետեւեալ օրը, որ ուրբաթէն յետոյ էր, քահանայապետներն ու փարիսեցիները ժողվուեցան Պիղատոսին քով
Եւ ի վաղիւ անդր որ է յետ ուրբաթուն, ժողովեցան քահանայապետքն եւ փարիսեցիքն առ Պիղատոս:

27:62: Եւ ՚ի վաղիւ անդր՝ որ է յետ ուրբաթուն, ժողովեցան քահանայապետքն եւ փարիսեցիքն առ Պեղատոս,
62 Եւ հետեւեալ օրը, որ ուրբաթի յաջորդ օրն է, քահանայապետներն ու փարիսեցիները հաւաքուեցին Պիղատոսի մօտ ու ասացին
62 Հետեւեալ օրը, որ ուրբաթէն յետոյ էր, քահանայապետներն ու փարիսեցիները ժողվուեցան Պիղատոսին քով
zohrab-1805▾ eastern-1994▾ western am▾
27:6262 На другой день, который следует за пятницею, собрались первосвященники и фарисеи к Пилату
27:62  τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι πρὸς πιλᾶτον
27:62. Τῇ (Unto-the-one) δὲ (moreover) ἐπαύριον, (upon-to-morrow,"ἥτις (which-a-one) ἐστὶν (it-be) μετὰ (with) τὴν (to-the-one) παρασκευήν, (to-an-equipping-beside,"συνήχθησαν (they-were-led-together) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) πρὸς (toward) Πειλᾶτον (to-a-Peilatos,"
27:62. altera autem die quae est post parasceven convenerunt principes sacerdotum et Pharisaei ad PilatumAnd the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate,
62. Now on the morrow, which is after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate,
27:62. Then the next day, which is after the Preparation day, the leaders of the priests and the Pharisees went to Pilate together,
27:62. Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate:

62 На другой день, который следует за пятницею, собрались первосвященники и фарисеи к Пилату
27:62  τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι πρὸς πιλᾶτον
27:62. altera autem die quae est post parasceven convenerunt principes sacerdotum et Pharisaei ad Pilatum
And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate,
27:62. Then the next day, which is after the Preparation day, the leaders of the priests and the Pharisees went to Pilate together,
27:62. Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
62 Дальнейший рассказ до конца главы только у Матфея. Относительно времени посещения Пилата первосвященниками и фарисеями мнения сильно разнятся. Мейер думает, что пятницей (paraskeuh) называется или день перед субботой, или пред праздником. Из выражений евангелистов (Мф XXVII:62 — meta thn paraskeuhn; Мк XV:42 — epei hn paraskeuh; Лк XXIII:54 — hmera hn de paraskeuh; Ин XIX:14 — hn de paraskeuh tou pasca; XIX:31 — epi paraskeuh hn; XIX:42 — epei oun dia thn paraskeuhn twn Ioudaiwn) можно вывести, что все евангелисты говорят не о пятнице пред пасхальной вечерей, а пред субботой на пасхальной неделе. Потому что иначе их выражения можно было бы понимать в том смысле, что у иудеев были пятницы пред пятницами (когда в последние случался праздник), — что еще не доказано. — Иудеи пришли к Пилату не в ночь с пятницы на субботу, а в самую субботу, когда Спаситель был уже погребен. Предполагают, что это было вечером в самую субботу, когда она уже миновала. Но едва ли это было нужно. Приваливать камень, запечатывать гроб и приставлять стражу — всё это не относилось к деятельности самих иудеев.
Adam Clarke: Commentary on the Bible - 1831
27:62: The next day - This was the seventh, or Saturday, and might be what we should term the evening of the sixth, or Friday, because the Jews always ended their day when the sun set, and then began the next.
That followed the day of the preparation - That is, of the Sabbath. The victuals, etc., which were to be used on the Sabbath by the Jews, were always prepared the preceding evening before the sun set. It is of this preparation that the evangelist speaks here; and it is the same which is mentioned by Mark, Mar 15:42; by Luke, Luk 23:54; and by John, Joh 19:31. But there was another preparation which happened in the same day: viz. The preparation of the passover; this began about twelve o'clock, and continued till four, the time in which they ate the paschal lamb. See Joh 19:14.
Albert Barnes: Notes on the Bible - 1834
27:62: Now the next day, that followed the days of the preparation - The first day of the feast of the Passover was called the day of "preparation," because all things were on that day got in readiness for the observances of the paschal week. The Jewish day closed at sunset, and the Sabbath at that time commenced. The "next day" mentioned here does not mean the following day in our acceptation of the word, or the following "morning," but the next day in the Jewish way of speaking - that is, after the next day had commenced, or after sundown. To suppose them to have waited until the next morning would be absurd, as the disciples would be as likely to steal him away the first night as the second.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:62: the day: Mat 26:17; Mar 15:42; Luk 23:54-56; Joh 19:14, Joh 19:42
the chief priests: Mat 27:1, Mat 27:2; Psa 2:1-6; Act 4:27, Act 4:28
Geneva 1599
27:62 (16) Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
(16) The keeping of the tomb is committed to Christ's own murderers, so that there might be no doubt of his resurrection.
John Gill
27:62 Now the next day that followed the day of preparation,.... Which was the sabbath day; for the day of preparation was the day before the sabbath, Mk 15:42, in which they prepared every thing necessary for the sabbath, and therefore was so called: and as this introduces the account of the chief priests and Pharisees, making application to Pilate, to secure the sepulchre; and which by his leave they did, by sealing the stone, and setting a guard about the sepulchre; it shows what consciences these men had, who accused the disciples of Christ of a violation of the sabbath, for plucking a few ears of corn on that day; and sought to kill Jesus, because he healed a man on it, and bid him take up his bed and walk; and yet they themselves could leave their devotions, and first meet together and agree upon an address to Pilate, and then go in a body to his palace; and having obtained their request, march to Joseph's garden, and make the sepulchre sure, sealing the stone, and setting a watch, which were servile works, and, according to their laws and traditions, not to be done on the sabbath day; and yet they scrupled them not, notwithstanding their characters and profession, which follow:
the chief priests and Pharisees came together unto Pilate; these were the inveterate and implacable enemies of Christ; they took counsel how to put him to death; they employed Judas to betray him, and sent a band of soldiers with him to take him; they suborned false witnesses against him; they moved the people to prefer Barabbas to him; they got him condemned to death, and followed him to the cross, where they mocked him; and still, like the troubled sea, they were restless and uneasy; for though he was dead, they feared his resurrection; and though they could not prevent the thing, they consult to hinder the credit of it.
John Wesley
27:62 On the morrow, the day that followed the day of the preparation - The day of preparation was the day before the Sabbath, whereon they were to prepare for the celebration of it. The next day then was the Sabbath according to the Jews. But the evangelist seems to express it by this circumlocution, to show the Jewish Sabbath was then abolished.
Robert Jamieson, A. R. Fausset and David Brown
27:62 Now the next day, that followed the day of the preparation--that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day" (Jn 19:31), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.
27:6327:63: եւ ասեն. Տէր՝ յիշեցա՛ք զի մոլորեցուցիչն այն՝ ասէ՛ր մինչ կենդանին էր. թէ յետ երից աւուրց յառնե՛մ։
63 «Տէ՛ր, յիշեցինք, թէ այն մոլորեցնողը, քանի կենդանի էր, ասում էր, թէ՝ երեք օրից յարութիւն պիտի առնեմ
63 Ու ըսին. «Տէ՛ր, կը յիշենք թէ այն մոլորեցուցիչը իր կենդանութեան ատեն կ’ըսէր թէ՝ ‘Երեք օրէն յետոյ յարութիւն պիտի առնեմ’,
եւ ասեն. Տէր, յիշեցաք զի մոլորեցուցիչն այն ասէր մինչ կենդանին էր, թէ` Յետ երից աւուրց յառնեմ:

27:63: եւ ասեն. Տէր՝ յիշեցա՛ք զի մոլորեցուցիչն այն՝ ասէ՛ր մինչ կենդանին էր. թէ յետ երից աւուրց յառնե՛մ։
63 «Տէ՛ր, յիշեցինք, թէ այն մոլորեցնողը, քանի կենդանի էր, ասում էր, թէ՝ երեք օրից յարութիւն պիտի առնեմ
63 Ու ըսին. «Տէ՛ր, կը յիշենք թէ այն մոլորեցուցիչը իր կենդանութեան ատեն կ’ըսէր թէ՝ ‘Երեք օրէն յետոյ յարութիւն պիտի առնեմ’,
zohrab-1805▾ eastern-1994▾ western am▾
27:6363 и говорили: господин! Мы вспомнили, что обманщик тот, еще будучи в живых, сказал: после трех дней воскресну;
27:63  λέγοντες, κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι.
27:63. λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"ἐμνήσθημεν (we-were-memoried) ὅτι (to-which-a-one) ἐκεῖνος (the-one-thither) ὁ (the-one) πλάνος (wandered) εἶπεν (it-had-said) ἔτι (if-to-a-one) ζῶν (lifing-unto,"Μετὰ (With) τρεῖς ( to-three ) ἡμέρας (to-days) ἐγείρομαι: (I-be-roused)
27:63. dicentes domine recordati sumus quia seductor ille dixit adhuc vivens post tres dies resurgamSaying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again.
63. saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I rise again.
27:63. saying: “Lord, we have remembered that that this seducer said, while he was still alive, ‘After three days, I will rise again.’
27:63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again:

63 и говорили: господин! Мы вспомнили, что обманщик тот, еще будучи в живых, сказал: после трех дней воскресну;
27:63  λέγοντες, κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι.
27:63. dicentes domine recordati sumus quia seductor ille dixit adhuc vivens post tres dies resurgam
Saying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again.
27:63. saying: “Lord, we have remembered that that this seducer said, while he was still alive, ‘After three days, I will rise again.’
27:63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63 «Обманщик» — имеет непереходное и переходное значение: заблуждающийся сам и вводящий других в заблуждение (ср. 2 Ин VII; 2 Кор VI:8; 1 Тим IV:1). «Еще будучи в живых» — слова эти, вопреки теории о воскресении, по которой Иисус Христос был снят с креста и приведен в чувство, показывают, что Христос был теперь мертв. Дальнейшая речь служит припоминанием того, о чем говорил Сам Христос (Мф XVI:21; XVII:23; XX:19; Мк VIII:31; IX:31 и пр.; Ин II:19). Слово egeiromai поставлено в настоящем времени.
Adam Clarke: Commentary on the Bible - 1831
27:63: Sir, we remember, etc. - While these wicked men are fulfilling their own vicious counsels, they are subserving the great cause of Christianity. Every thing depended on the resurrection of Christ; if it did not appear that he rose from the dead, then the whole system was false, and no atonement was made. It was necessary therefore that the chief priests, etc., should make use of every precaution to prevent an imposture, that the resurrection of Christ might have the fullest evidence to support it. See on Mat 27:60 (note).
The word Κυριε is here very properly translated sir, which, in many other places, is as improperly translated Lord. When a Roman is the speaker, or the person addressed, Κυριε should always be translated sir; when strangers address our Lord, the word is a title of civil respect, and should, in general, be translated in the same way.
After three days I will rise again - This they probably took from his saying, Destroy this temple, and in three days I will build it up. If so, they destroyed, by their own words, the false accusation they brought against him to put him to death; then they perverted the meaning, now they declare it. Thus the wise are taken in their own craftiness. Neither the devil nor his servants ever speak truth, but when they expect to accomplish some bad purpose by it.
Albert Barnes: Notes on the Bible - 1834
27:63: We remember - They had either heard him say this, or, more probably, had understood that this was one of his doctrines.
That deceiver - One of the charges against him was that he deceived the people, Joh 7:12. By this title they still chose to designate him, thinking that his death had fully confirmed the truth of the charges against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:63: that deceiver: Luk 23:2; Joh 7:12, Joh 7:47; Co2 6:8
After: Mat 16:21, Mat 17:23, Mat 20:19, Mat 26:61; Mar 8:31, Mar 10:34; Luk 9:22, Luk 18:33, Luk 24:6, Luk 24:7; Joh 2:19
John Gill
27:63 Saying, Sir, we remember that that deceiver said,.... Meaning Jesus; for no better name could they give him alive or dead, and they chose to continue it; and the rather to use it before Pilate, who had a good opinion of his innocence; and to let him see, that they still retained the same sentiments of him: "a deceiver", is with the Jews (x),
"a private person, that deceives a private person; saying to him there is a God in such a place, so it eats, and so it drinks; so it does well, and so it does ill.
But which can never agree with Jesus, who was not a private person, but a public preacher; and who taught men, not privately, but openly, in the temple and in the synagogues; nor did he teach idolatry, or any thing contrary to the God of Israel, or to the unity of the divine being; or which savoured of, and encouraged the polytheism of the Gentiles. The Ethiopic version renders these words thus; "Sir, remember", &c. as if Christ had said this to Pilate in their hearing, and therefore put him in mind of it,
While he was yet alive; so that they owned that he was dead; and therefore could not object this to the truth of his resurrection, that he was taken down from the cross alive, and did not die:
after three days I will rise again: now, though he said to his to his disciples privately, Mt 16:21, yet not clearly and expressly to the Scribes and Pharisees; wherefore they must either have it from Judas, and lied in saying they remembered it: or they gathered it either from what he said concerning the sign of the prophet Jonas, Mt 12:40, or rather from his words in Jn 2:19, and if so, they acted a most wicked part, in admitting a charge against him, as having a design upon their temple, to destroy it, and then rebuild it in three days; when they knew those words were spoken by him concerning his death, and resurrection from the dead: they remembered this, when the disciples did not: bad men have sometimes good memories, and good men bad ones; so that memory is no sign of grace,
(x) Misn. Sanhedrin, c. 7. sect. 10.
John Wesley
27:63 That impostor said, while he was yet alive, After three days I will rise again - We do not find that he had ever said this to them, unless when he spoke of the temple of his body, Jn 2:19, Jn 2:21. And if they here refer to what he then said, how perverse and iniquitous was their construction on these words, when he was on his trial before the council? Mt 26:61. Then they seemed not to understand them!
Robert Jamieson, A. R. Fausset and David Brown
27:63 Saying, Sir, we remember that that deceiver--Never, remarks BENGEL, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.
said, while he was yet alive--Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.
After three days--which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."
I will rise again--"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.
27:6427:64: Արդ՝ հրամայեա՛ զգուշանա՛լ գերեզմանին մինչեւ ցերիս աւուրս, գուցէ եկեալ աշակերտքն գիշերի՝ գողանայցեն զնա, եւ ասիցեն ժողովրդեանն, թէ յարեա՛ւ ՚ի մեռելոց. եւ լինիցի յետին մոլորութիւնն չա՛ր քան զառաջինն[555]։ [555] Յօրինակին պակասէր. Թէ յարեաւ։
64 Արդ, հրամայի՛ր, որ մինչեւ երեք օր գերեզմանի ապահովութեանը հոգ տարուի. գուցէ աշակերտները գիշերով[37] գան եւ գողանան նրան ու ժողովրդին ասեն, թէ՝ մեռելներից յարութիւն առաւ. եւ վերջին մոլորութիւնը աւելի վատ լինի, քան առաջինը» [37] 37. Յունարէնը չունի գիշերով բառը:
64 Ուստի հրաման ըրէ, որ մինչեւ երրորդ օրը գերեզմանին զգուշութիւն ընեն։ Չըլլայ թէ իր աշակերտները գիշերով գան զանիկա գողնան եւ ժողովուրդին ըսեն թէ՝ ‘Մեռելներէն յարութիւն առաւ’. ու ետքի մոլորութիւնը առաջինէն գէշ ըլլայ»։
արդ հրամայեա զգուշանալ գերեզմանին մինչեւ ցերիս աւուրս, գուցէ եկեալ աշակերտքն գիշերի` գողանայցեն զնա, եւ ասիցեն ժողովրդեանն թէ` Յարեաւ ի մեռելոց. եւ լինիցի յետին մոլորութիւնն չար քան զառաջինն:

27:64: Արդ՝ հրամայեա՛ զգուշանա՛լ գերեզմանին մինչեւ ցերիս աւուրս, գուցէ եկեալ աշակերտքն գիշերի՝ գողանայցեն զնա, եւ ասիցեն ժողովրդեանն, թէ յարեա՛ւ ՚ի մեռելոց. եւ լինիցի յետին մոլորութիւնն չա՛ր քան զառաջինն[555]։
[555] Յօրինակին պակասէր. Թէ յարեաւ։
64 Արդ, հրամայի՛ր, որ մինչեւ երեք օր գերեզմանի ապահովութեանը հոգ տարուի. գուցէ աշակերտները գիշերով[37] գան եւ գողանան նրան ու ժողովրդին ասեն, թէ՝ մեռելներից յարութիւն առաւ. եւ վերջին մոլորութիւնը աւելի վատ լինի, քան առաջինը»
[37] 37. Յունարէնը չունի գիշերով բառը:
64 Ուստի հրաման ըրէ, որ մինչեւ երրորդ օրը գերեզմանին զգուշութիւն ընեն։ Չըլլայ թէ իր աշակերտները գիշերով գան զանիկա գողնան եւ ժողովուրդին ըսեն թէ՝ ‘Մեռելներէն յարութիւն առաւ’. ու ետքի մոլորութիւնը առաջինէն գէշ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:6464 итак прикажи охранять гроб до третьего дня, чтобы ученики Его, придя ночью, не украли Его и не сказали народу: воскрес из мертвых; и будет последний обман хуже первого.
27:64  κέλευσον οὗν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῶ λαῶ, ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης.
27:64. κέλευσον (thou-should-have-bade-of) οὖν (accordingly) ἀσφαλισθῆναι (to-have-been-un-failed-to) τὸν (to-the-one) τάφον (to-an-interment) ἕως (unto-if-which) τῆς (of-the-one) τρίτης (of-third) ἡμέρας, (of-a-day) μή (lest) ποτε (whither-also) ἐλθόντες ( having-had-came ,"οἱ (the-ones) μαθηταὶ (learners,"κλέψωσιν (they-might-have-stolen) αὐτὸν (to-it) καὶ (and) εἴπωσιν (they-might-have-had-said) τῷ (unto-the-one) λαῷ (unto-a-people,"Ἠγέρθη (It-was-roused) ἀπὸ (off) τῶν (of-the-ones) νεκρῶν , ( of-en-deaded ) καὶ (and) ἔσται ( it-shall-be ) ἡ (the-one) ἐσχάτη (most-bordered) πλάνη (a-wandering) χείρων (more-disrupted) τῆς (of-the-one) πρώτης. (of-most-before)
27:64. iube ergo custodiri sepulchrum usque in diem tertium ne forte veniant discipuli eius et furentur eum et dicant plebi surrexit a mortuis et erit novissimus error peior prioreCommand therefore the sepulchre to be guarded until the third day: lest perhaps his disciples come and steal him away and say to the people: He is risen from the dead. And the last error shall be worse than the first.
64. Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first.
27:64. Therefore, order the sepulcher to be guarded until the third day, lest perhaps his disciples may come and steal him, and say to the people, ‘He has risen from the dead.’ And this last error would be worse than the first.”
27:64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first:

64 итак прикажи охранять гроб до третьего дня, чтобы ученики Его, придя ночью, не украли Его и не сказали народу: воскрес из мертвых; и будет последний обман хуже первого.
27:64  κέλευσον οὗν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῶ λαῶ, ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης.
27:64. iube ergo custodiri sepulchrum usque in diem tertium ne forte veniant discipuli eius et furentur eum et dicant plebi surrexit a mortuis et erit novissimus error peior priore
Command therefore the sepulchre to be guarded until the third day: lest perhaps his disciples come and steal him away and say to the people: He is risen from the dead. And the last error shall be worse than the first.
27:64. Therefore, order the sepulcher to be guarded until the third day, lest perhaps his disciples may come and steal him, and say to the people, ‘He has risen from the dead.’ And this last error would be worse than the first.”
27:64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
64 Это — последняя тревога врагов Христа. Когда их желание было удовлетворено, они почти совершенно успокаиваются. В нескольких кодексах добавлено после слов «украли Его» — «ночью», — слово, которое не подлинно и не передано, поэтому, в русском переводе. Estai — не зависит от mhpote. В русском правильно. Об этих обстоятельствах рассказывается в апокрифическом Евангелии Пет VIII:28-33, со многими апокрифическими вымыслами.
Adam Clarke: Commentary on the Bible - 1831
27:64: Lest his disciples come by night - Νυκτος, by night, is wanting in ten of the uncial MSS., and in several others, and in most of the versions. Erasmus, Aldus, Bengel, and Boghard, with Griesbach, leave it out of the text.
Albert Barnes: Notes on the Bible - 1834
27:64: Until the third day - That is, during two nights and the intervening day. This proves that when the Jews spoke of "three days," they did not of necessity mean three "whole days," but parts of three days, as was the case in our Saviour's lying in the grave. See the notes at Mat 12:40.
The last error shall be worse than the first - That is, the last "deception," or the taking him from the tomb, pretending that he rose, will have a wider influence among the people than the first, or his pretending to be the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:64: and steal: Mat 28:13
so: Mat 12:45
John Gill
27:64 Command therefore that the sepulchre be made sure,.... By this also they own, that he was buried; and they knew in what, and whose sepulchre he was laid, and where it was; and request of Pilate, that as he had given leave to Joseph to take the body and inter it, that he would also give orders that the sepulchre might be watched, that no body might come near it, and remove the body, and that
until the third day: not from the time they made this request, but from the time of Christ's death; for no longer did they desire the sepulchre to be guarded; for if he did not rise, and no pretensions could be made to it in that time, they then very likely intended to expose his dead body, and triumph over him as an impostor; and after that time, they cared not what became of it, and were in no concern about watching the sepulchre; but till then they judged it necessary and desired it,
lest his disciples come by night, and steal him away: but of this there was no danger; they were too fearful and timorous to do such an action, had they been ever so much inclined to it; they all forsook him and fled immediately upon his apprehension; nor durst any of them appear at the time of his crucifixion, but John; and were now shut up for fear of the Jews; and besides, they had forgot what Christ said to them about his resurrection, though these men remembered it, and even disbelieved it when it was told them: the phrase "by night", is not in two copies of Beza's, nor in the Vulgate Latin and Arabic versions, nor in Munster's Hebrew Gospel; but is in other copies, and in the Syriac, Persic, and Ethiopic versions:
and say unto the people, he is risen from the dead; to the common people, that were illiterate, credulous, and easily imposed on: as for themselves, who were the learned, the wise and knowing, they were in no danger of being carried away with such a deception; but the populace, for whom they pretend a great concern, were:
so the last error shall be worse than the first; either their own error and mistake, should the sepulchre be neglected, and an opportunity given for such a report; this would be of more fatal consequence than their first mistake, in suffering him and his followers to go on so long: or rather, the error of the people, in believing that Jesus was the Messiah; which would be greatly strengthened and received by greater numbers, should it be given out, and there was any proof of it, that he was risen from the dead: nor were they mistaken in this, for the number of the disciples and followers of Christ greatly increased after his resurrection; to an hundred and twenty, which was their number upon Christ's resurrection, three thousand were added at one time; being converted under one sermon, and that the first preached after Christ was risen.
Robert Jamieson, A. R. Fausset and David Brown
27:64 Command therefore that the sepulchre be made sure--by a Roman guard.
until the third day--after which, if He still lay in the grave, the imposture of His claims would be manifest to all.
and say unto the people, he is risen from the dead--Did they really fear this?
so the last error shall be worse than the first--the imposture of His pretended resurrection worse than that of His pretended Messiahship.
27:6527:65: Ասէ ցնոսա Պեղատոս. Ունիք զզօրականն, երթա՛յք զգուշացարո՛ւք որպէս եւ գիտէք[556]։ [556] Օրինակ մի. Ունիք զօրականս. եւ Ոսկան. Ունիք զզօրականս։
65 Պիղատոսը նրանց ասաց. «Զինուորներ ունէք. գնացէ՛ք ապահովութեանը հոգ տարէք, ինչպէս որ գիտէք»
65 Պիղատոս անոնց ըսաւ. «Դուք ունիք պահապան զինուորներ. գացէ՛ք, զգուշութիւն ըրէք, ինչպէս որ կ’ուզէք»։
Ասէ ցնոսա Պիղատոս. Ունիք զզօրականն, երթայք, զգուշացարուք որպէս եւ գիտէք:

27:65: Ասէ ցնոսա Պեղատոս. Ունիք զզօրականն, երթա՛յք զգուշացարո՛ւք որպէս եւ գիտէք[556]։
[556] Օրինակ մի. Ունիք զօրականս. եւ Ոսկան. Ունիք զզօրականս։
65 Պիղատոսը նրանց ասաց. «Զինուորներ ունէք. գնացէ՛ք ապահովութեանը հոգ տարէք, ինչպէս որ գիտէք»
65 Պիղատոս անոնց ըսաւ. «Դուք ունիք պահապան զինուորներ. գացէ՛ք, զգուշութիւն ըրէք, ինչպէս որ կ’ուզէք»։
zohrab-1805▾ eastern-1994▾ western am▾
27:6565 Пилат сказал им: имеете стражу; пойдите, охраняйте, как знаете.
27:65  ἔφη αὐτοῖς ὁ πιλᾶτος, ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε.
27:65. ἔφη (It-was-declaring) αὐτοῖς (unto-them,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Ἔχετε (Ye-hold) κουστωδίαν: (to-a-sentry,"ὑπάγετε (ye-should-lead-under," ἀσφαλίσασθε ( ye-should-have-un-failed-to ) ὡς (as) οἴδατε. (ye-had-come-to-see)
27:65. ait illis Pilatus habetis custodiam ite custodite sicut scitisPilate saith to them: You have a guard. Go, guard it as you know.
65. Pilate said unto them, Ye have a guard: go your way, make it sure as ye can.
27:65. Pilate said to them: “You have a guard. Go, guard it as you know how.”
27:65. Pilate said unto them, Ye have a watch: go your way, make [it] as sure as ye can.
Pilate said unto them, Ye have a watch: go your way, make [it] as sure as ye can:

65 Пилат сказал им: имеете стражу; пойдите, охраняйте, как знаете.
27:65  ἔφη αὐτοῖς ὁ πιλᾶτος, ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε.
27:65. ait illis Pilatus habetis custodiam ite custodite sicut scitis
Pilate saith to them: You have a guard. Go, guard it as you know.
27:65. Pilate said to them: “You have a guard. Go, guard it as you know how.”
27:65. Pilate said unto them, Ye have a watch: go your way, make [it] as sure as ye can.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
65 Пилат, очевидно, не придает всему этому делу той важности, какую придавали ему враги Христа. Ecete считают повелительным; т. е. Пилат говорит: «имейте», а не «имеете»; как в русском. Если бы он сказал «имеете», то было бы неизвестно, какая стража здесь разумеется, потому что сомнительно, чтобы иудеи приставили ко гробу храмовую стражу из иудеев же. В таком случае им незачем было бы и обращаться к Пилату с просьбой повелеть охранять гроб. Если принимать слова Пилата за повелительное, то это будет значить, что Пилат велел им взять римских воинов, говоря: возьмите себе стражу.
Adam Clarke: Commentary on the Bible - 1831
27:65: Ye have a watch - The Jews had a corps of Roman troops, consisting of several companies, as a guard for the temple, Act 4:1. These companies mounted guard by turns, see Luk 22:4. Some of these companies, which were not then on duty, Pilate gave them leave to employ to watch the tomb.
Albert Barnes: Notes on the Bible - 1834
27:65: Ye have a watch - The Jews had a guard of Roman soldiers, who kept watch in the tower of Antonia, on the northwest of the temple. Pilate either referred to these, or to the "watch" that attended the crucifixion - the whole "band" that had been appointed for that. As the torments of crucifixion sometimes lasted many days, the band had been probably granted to them during that time, and they were therefore still at the direction of the chief priests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:65: make: Mat 28:11-15; Psa 76:10; Pro 21:30
Geneva 1599
27:65 Pilate said unto them, Ye have a (f) watch: go your way, make [it] as sure as ye can.
(f) The soldiers of the garrison who were appointed to guard the temple.
John Gill
27:65 Pilate said unto them, ye have a watch,.... Meaning either the watch of the temple, said to be placed in the tower of Antonia, for the service of it: hence mention is made of the captain of the temple, Acts 4:1, but it is not likely they would remove the temple guards, to watch a sepulchre night and day: or rather, therefore, the soldiers that had had the care of the crucifixion of Christ, and watched him on the cross, are designed: the words may be read imperatively, "have yea watch", or "take a watch", as the Ethiopic version renders it, and which seems best; for if they had a watch already, what occasion had they to have applied to Pilate for one? but having none, he gives them leave to take one, or such a number of soldiers as were sufficient:
go your way; as fast as you can, take the watch as soon as you please, make no stay, but satisfy yourselves in this point:
make it as sure as you can; or, as you know how to do it, and what will be proper and necessary.
John Wesley
27:65 Ye have a guard - Of your own, in the tower of Antonia, which was stationed there for the service of the temple.
Robert Jamieson, A. R. Fausset and David Brown
27:65 Pilate said unto them, Ye have a watch--The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.
go your way, make it as sure as ye can--as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.
27:6627:66: Եւ նոքա երթեալ՝ զգուշացա՛ն գերեզմանին, եւ կնքեցին զվէմն հանդերձ զօրականօքն։
66 Եւ նրանք գնացին գերեզմանի ապահովութեանը հոգ տանելու եւ վէմը կնքեցին՝ զինուորներ նշանակելով:
66 Անոնք ալ գացին գերեզմանին զգուշութիւն ըրին, քարը կնքելով ու պահապան զինուորներ դնելով։
Եւ նոքա երթեալ զգուշացան գերեզմանին, եւ կնքեցին զվէմն հանդերձ զօրականօքն:

27:66: Եւ նոքա երթեալ՝ զգուշացա՛ն գերեզմանին, եւ կնքեցին զվէմն հանդերձ զօրականօքն։
66 Եւ նրանք գնացին գերեզմանի ապահովութեանը հոգ տանելու եւ վէմը կնքեցին՝ զինուորներ նշանակելով:
66 Անոնք ալ գացին գերեզմանին զգուշութիւն ըրին, քարը կնքելով ու պահապան զինուորներ դնելով։
zohrab-1805▾ eastern-1994▾ western am▾
27:6666 Они пошли и поставили у гроба стражу, и приложили к камню печать.
27:66  οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας.
27:66. οἱ (The-ones) δὲ (moreover) πορευθέντες ( having-been-traversed-of ) ἠσφαλίσαντο ( they-un-failed-to ) τὸν (to-the-one) τάφον (to-an-interment) σφραγίσαντες ( having-sealed-to ) τὸν (to-the-one) λίθον (to-a-stone) μετὰ (with) τῆς (of-the-one) κουστωδίας. (of-a-sentry)
27:66. illi autem abeuntes munierunt sepulchrum signantes lapidem cum custodibusAnd they departing, made the sepulchre sure, sealing the stone and setting guards.
66. So they went, and made the sepulchre sure, sealing the stone, the guard being with them.
27:66. Then, going out, they secured the sepulcher with guards, sealing the stone.
27:66. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
So they went, and made the sepulchre sure, sealing the stone, and setting a watch:

66 Они пошли и поставили у гроба стражу, и приложили к камню печать.
27:66  οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας.
27:66. illi autem abeuntes munierunt sepulchrum signantes lapidem cum custodibus
And they departing, made the sepulchre sure, sealing the stone and setting guards.
27:66. Then, going out, they secured the sepulcher with guards, sealing the stone.
27:66. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
66 Буквально (как в славянском): запечатав камень с стражею.
Adam Clarke: Commentary on the Bible - 1831
27:66: Made the sepulchre sure, sealing the stone, and setting a watch - Or rather, made the tomb secure by the guard, and by sealing the stone. I follow Kypke, in construing μετα της κουστωδιας, with ησφαλισαντο. The guard was to take care that the disciples should not steal him away; and the seal, which was probably the seal of the governor, was to prevent the guards from being corrupted so as to permit the theft. So every thing was done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish. How wonderful are the wisdom and goodness of God! - and how true is it, that there is neither might nor counsel against him!
1. The death of Christ was ordered, so as to be witnessed by thousands; and if his resurrection take place, it must be demonstrated; and it cannot take place without being incontestable, such are the precautions used here to prevent all imposture.
2. The more the circumstances of the death of Christ are examined, the more astonishing the whole will appear. The death is uncommon - the person uncommon - and the object uncommon; and the whole is grand, majestic, and awful. Nature itself is thrown into unusual action, and by means and causes wholly supernatural. In every part, the finger of God most evidently appears.
3. How glorious does Christ appear in his death! Were it not for his thirst, his exclamation on the cross, and the piercing of his side, we should have found it difficult to believe that such a person could ever have entered the empire of death; but the divinity and the manhood equally appear, and thus the certainty of the atonement is indubitably established.
4. But who can reflect on the state of the poor disciples, during the whole of the time in which our blessed Lord lay under the empire of death, without sharing their sorrows! When he expired on the cross their expectation was cut off; and when his body was laid in the grave their hopes were buried; and nothing but the resurrection of Christ from the dead could have given a resurrection to their hopes. It is true they had heard him say that he would rise again the third day; but in this it is evident their faith was very imperfect; and the uncertainty, perplexity, anxiety, and distress which they in consequence must have suffered, can neither be described nor imagined. Though we know the glorious result, yet who can help sympathizing with the pious father, the virgin mother, and the disconsolate disciples!
Albert Barnes: Notes on the Bible - 1834
27:66: Sealing the stone - The sepulchre was made sure by affixing the large stone to the entrance in such a way that it could not be removed without detection. It was sealed. In what way this was done cannot now be certainly told. The cave in which Daniel was cast was fastened in the same manner, and sealed with the king's signet Dan 6:17, perhaps by fastening the stone in its place with cords, and bringing them together and uniting them with wax, and impressing on that the seal of the king. In this way, letters and books were anciently sealed. Possibly on the sepulchre of Jesus was impressed in this manner the seal of Pilate - the seal of office - making it doubly sure; or it may be that the stone was fitted into the tomb with clay or cement, and on that was impressed the seal of Pilate.
Setting a watch - That is, as large a number of soldiers as they judged necessary to secure the tomb.
We cannot but be struck with the wisdom of God in ordering the circumstances of the Saviour's burial in such a manner as to avoid the possibility of deception. Had all this been done by his "friends," it might have been said that they only pretended to secure the tomb, and only pretended that he was dead. But he was adjudged to be dead "by the Jews themselves;" Pilate was satisfied that that was the fact; they had their own way about his burial; he was buried alone; the place of his sepulchre was made sure, "expressly to pRev_ent his being removed;" and they placed around him a guard, in their own judgment large enough to pRev_ent his being taken away by force or strength. His very enemies, therefore, took every possible precaution to place his resurrection beyond the possibility of suspicion of fraud and imposture, and those precautions were the very means of furnishing the most striking proof that his death, burial, and resurrection were not impositions, but most affecting, awful, and yet cheering realities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:66: and made: Every thing was here done which human policy and prudence could, to pRev_ent a resurrection, which these very precautions had the most direct tendency to authenticate and establish.
sealing: Dan 6:17; Ti2 2:19
John Gill
27:66 So they went,.... From Pilate's palace, to the garden of Joseph, and to the sepulchre there; which whether more than a sabbath day's journey, or two thousand cubits, may be inquired; and if so, then they broke one of their own traditions, which allowed a person to go no further on a sabbath day; See Gill on Acts 1:12.
And made the sepulchre sure; in the following manner,
sealing the stone; that was rolled to the door of it, it may be with some public seal, with Pilate's, or with the sanhedrim's; as the stone at the mouth of the lions' den, in which Daniel was put, was sealed with the king's signet, and with the signet of his lords, Dan 6:17, that there might be no change of the sentence upon him, and by which it appeared, that his deliverance was by no human assistance: so the stone at Christ's sepulchre was sealed, that it could not be removed without breaking it; which would show, whether any fraudulent methods were taken to remove the body:
and setting a watch; a guard of soldiers, to observe and prevent any person coming near it; or "with the watch": they made sure the sepulchre with the watch; or sealed the stone, the watch being present; all which was overruled by the providence of God, for the greater confirmation of the truth of Christ's resurrection: by the methods taken, it clearly appears, there could be no fraud in the case; the body was laid in a tomb, where no corpse had ever been before; in a tomb hewed out of a rock, to which there was no access, but at the door; where a great stone was rolled; and this had a seal upon it, and a guard of soldiers about it; and hereby there were more witnesses of Christ's resurrection, than otherwise would have been; as the soldiers, though they were afterwards bribed to tell another story; and even the chief priests and Pharisees were convicted that he was risen, or they would never have taken such a method with the soldiers, as they did.
John Wesley
27:66 They went and secured the sepulchre, sealing the stone, and setting a guard - They set Pilate's signet, or the public seal of the sanhedrim upon a fastening which they had put on the stone. And all this uncommon caution was overruled by the providence of God, to give the strongest proofs of Christ's ensuing resurrection; since there could be no room for the least suspicion of deceit, when it should be found, that his body was raised out of a new tomb, where there was no other corpse, and this tomb hewn out of a rock, the mouth of which was secured by a great stone, under a seal, and a guard of soldiers.
Robert Jamieson, A. R. Fausset and David Brown
27:66 So they went, and made the sepulchre sure, sealing the stone--which Mark (Mk 16:4) says was "very great."
and setting a watch--to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.