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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have in this chapter remarkable instances of the power and pity of the Lord Jesus, sufficient to convince us that he is both able to save to the uttermost all that come to God by him, and as willing as he is able. His power and pity appear here in the good offices he did, I. To the bodies of people, in curing the palsy (ver. 2-8); raising to life the ruler's daughter, and healing the bloody issue (ver. 18-26); giving sight to two blind men (ver. 27-31); casting the devil out of one possessed (ver. 32-34); and healing all manner of sickness, ver. 35. II. To the souls of people; in forgiving sins (ver. 2); calling Matthew, and conversing freely with publicans and sinners (ver. 9-13); considering the frame of his disciples, with reference to the duty of fasting (ver. 14-17); preaching the gospel, and, in compassion to the multitude, providing preachers for them, ver. 35-38. Thus did he prove himself to be, as undoubtedly he is, the skilful, faithful Physician, both of soul and body, who has sufficient remedies for all the maladies of both: for which we must, therefore, apply ourselves to him, and glorify him both with our bodies and with our spirits, which are his, in return to him for his kindness to both.
Adam Clarke: Commentary on the Bible - 1831
Christ heals a paralytic person at Capernaum, Mat 9:1-8. Calls Matthew, Mat 9:9-10. Eats with publicans and sinners, at which the Pharisees are offended, and he vindicates his conduct, Mat 9:11, Mat 9:12. The disciples of John come to him and inquire about fasting, Mat 9:14-17. A ruler requests him to heal his daughter, Mat 9:18, Mat 9:19. On his road to the ruler's house, he heals a diseased woman, Mat 9:20-22. Arriving at the ruler's house, he restores the young woman to life, Mat 9:23-26. Heals two blind men, Mat 9:27-31. Casts out a dumb demon, Mat 9:32-34. Preaches and works miracles in all the cities and villages, Mat 9:35. Is greatly affected at the desolate and dark state of the Jewish people, Mat 9:36. Exhorts his disciples to pray to God to send them proper instructers, Mat 9:37, Mat 9:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 9:1, Christ cures one sick of the palsy; Mat 9:9, calls Matthew from the receipt of custom; Mat 9:10, eats with publicans and sinners; Mat 9:14, defends his disciples for not fasting; Mat 9:20, cures the bloody issue; Mat 9:23, raises from death Jairus' daughter; Mat 9:27, gives sight to two blind men; Mat 9:32, heals a dumb man possessed of a devil; Mat 9:36, and has compassion on the multitude.
9:19:1: Եւ մտեալ ՚ի նաւ ա՛նց յայնկոյս, եւ ե՛կն ՚ի քաղաք իւր։
1 Եւ նաւակ մտնելով՝ Յիսուս անցաւ ծովի միւս կողմը. եւ եկաւ իր քաղաքը
9 Նաւը մտնելով անդիի կողմը անցաւ ու գնաց իր քաղաքը։
Եւ մտեալ ի նաւ անց յայնկոյս եւ եկն ի քաղաք իւր:

9:1: Եւ մտեալ ՚ի նաւ ա՛նց յայնկոյս, եւ ե՛կն ՚ի քաղաք իւր։
1 Եւ նաւակ մտնելով՝ Յիսուս անցաւ ծովի միւս կողմը. եւ եկաւ իր քաղաքը
9 Նաւը մտնելով անդիի կողմը անցաւ ու գնաց իր քաղաքը։
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9:11: Тогда Он, войдя в лодку, переправился [обратно] и прибыл в Свой город.
9:1  καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν.
9:1. Καὶ (And) ἐμβὰς (having-had-stepped-in) εἰς (into) πλοῖον (to-a-floatlet) διεπέρασεν, (it-through-acrossed-unto,"καὶ (and) ἦλθεν (it-had-came) εἰς (into) τὴν (to-the-one) ἰδίαν (to-private-belonged) πόλιν. (to-a-city)
9:1. et ascendens in naviculam transfretavit et venit in civitatem suamAnd entering into a boat, he passed over the water and came into his own city.
1. And he entered into a boat, and crossed over, and came into his own city.
9:1. And climbing into a boat, he crossed the sea, and he arrived at his own city.
9:1. And he entered into a ship, and passed over, and came into his own city.
And he entered into a ship, and passed over, and came into his own city:

1: Тогда Он, войдя в лодку, переправился [обратно] и прибыл в Свой город.
9:1  καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν.
9:1. et ascendens in naviculam transfretavit et venit in civitatem suam
And entering into a boat, he passed over the water and came into his own city.
9:1. And climbing into a boat, he crossed the sea, and he arrived at his own city.
9:1. And he entered into a ship, and passed over, and came into his own city.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк V:18–21; II, 1–2; Лк VIII:37–40; V:17). Город, куда Спаситель прибыл, Матфей называет Его «собственным». По словам Иеронима это был Назарет. Но другие думают, что это был Капернаум. Последнее мнение имеет для себя очень веские основания. У Матфея IV:13 сказано, что Христос оставил Назарет и поселился в Капернауме приморском. Это было раньше событий, рассказанных евангелистом в 9 главе. Далее, чудо, о котором рассказывает Матфей в дальнейших ст. 9 главы, по словам евангелиста Марка, совершено было в Капернауме (II:1 и след). Златоуст, Феофилакт, Августин и другие говорят, что Вифлеем был город, в котором Он родился; Назарет — где воспитался; а в Капернауме Он имел постоянное местопребывание. Что касается порядка, в котором рассказывается об исцелении расслабленного в Капернауме у Матфея и других синоптиков, то нужно заметить, что он почти совершенно различен. У Марка (II:1 и след.) рассказ помещен непосредственно после исцеления прокаженного, так же и у Луки (V:17), но время исцеления расслабленного определяется у него в более общих выражениях. Преимущественно отсюда заключают, что и настоящий рассказ Матфея следует отнести к более раннему времени, т. е. к обстоятельствам, о которых рассказано им в VIII:1–4 и след. Мы не можем здесь входить в подробное рассмотрение вопроса, в каком именно порядке должны были следовать евангельские события после исцеления прокаженного, потому что вопрос этот чрезвычайно труден и сложен. Нам достаточно заметить, что у Матфея 1 ст. IX-й главы непосредственно связан с предыдущей главой, т. е. что когда жители страны Гадаринской попросили Христа, чтобы Он удалился из их пределов, то по этой именно просьбе Он вошел в лодку, переехал на другой берег Галилейского озера и затем в Капернауме исцелил расслабленного.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: The first words of this chapter oblige us to look back to the close of that which precedes it, where we find the Gadarenes so resenting the loss of their swine, that they were disgusted with Christ's company, and besought him to depart out of their coasts. Now here it follows, He entered into a ship, and passed over. They bid him begone, and he took them at their word, and we never read that he came into their coasts again. Now here observe, 1. His justice--that he left them. Note, Christ will not tarry long where he is not welcome. In righteous judgment, he forsakes those places and persons that are weary of him, but abides with those that covet and court his stay. If the unbeliever will depart from Christ, let him depart; it is at his peril, 1 Cor. vii. 15. 2. His patience--that he did not leave some destroying judgment behind him, to punish them, as they deserved, for their contempt and contumacy. How easily, how justly, might he have sent them after their swine, who were already so much under the devil's power. The provocation, indeed, was very great: but he put it up, and passed it by; and, without any angry resentments or upbraidings, he entered into a ship, and passed over. This was the day of his patience; he came not to destroy men's lives, but to save them; not to kill, but to cure. Spiritual judgments agree more with the constitution of gospel times; yet some observe, that in those bloody wars which the Romans made upon the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from them, draw all miseries upon them. Woe unto us, if God depart from us.

He came into his own city, Capernaum, the principal place of his residence at present (Mark ii. 1), and therefore called his own city. He had himself testified, that a prophet it least honoured in his own country and city, yet thither he came; for he sought not his own honour; but, being in a state of humiliation, he was content to be despised of the people. At Capernaum all the circumstances recorded in this chapter happened, and are, therefore, put together here, though, in the harmony of the evangelists, other events intervened. When the Gadarenes desired Christ to depart, they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will.

Now the first occurrence, after Christ's return to Capernaum, as recorded in these verses, was the cure of the man sick of the palsy. In which we may observe,

I. The faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ.

II. The favour of Christ, in what he said to him; Son, be of good cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick man, and was enough to make all his bed in his sickness; and to make it easy to him. We read not of any thing said to Christ; probably the poor sick man could not speak for himself, and they that brought him chose rather to speak by actions than words; they set him before Christ; that was enough. Note, It is not in vain to present ourselves and our friends to Christ, as the objects of his pity. Misery cries as well as sin, and mercy is no less quick of hearing than justice. Here is, in what Christ said, 1. A kind compellation; Son. Note, Exhortations and consolations to the afflicted speak to them as to sons, for afflictions are fatherly discipline, Heb. xii. 5. 2. A gracious encouragement; "Be of good cheer. Have a good heart on it; cheer up thy spirits." Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain. Christ bids him be of good cheer; and then cures him. He would have those to whom he deals his gifts, to be cheerful in seeking him, and in trusting in him; to be of good courage. 3. A good reason for that encouragement; Thy sins are forgiven thee. Now this may be considered, (1.) as an introduction to the cure of his bodily distemper; "Thy sins are pardoned, and therefore thou shalt be healed." Note, As sin is the cause of sickness, so the remission of sin is the comfort of recovery from sickness; not but that sin may be pardoned, and yet the sickness not removed; not but that the sickness may be removed, and yet the sin not pardoned: but if we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa. xxxviii. 17. Or, (2.) As a reason of the command to be of good cheer, whether he were cured of his disease or not; "Though I should not heal thee, wilt thou not say thou hast not sought in vain, if I assure thee that thy sins are pardoned; and wilt thou not look upon that as a sufficient ground of comfort, though thou shouldst continue sick of the palsy?" Note, They who, through grace, have some evidence of the forgiveness of their sins, have reasons to be of good cheer, whatever outward troubles or afflictions they are under; see Isa. xxxiii. 24.

III. The cavil of the scribes at that which Christ said (v. 3); They said within themselves, in their hearts, among themselves, in their secret whisperings, This man blasphemeth. See how the greatest instance of heaven's power and grace is branded with the blackest note of hell's enmity; Christ's pardoning sin is termed blasphemy; nor had it been less, if he had not had commission from God for it. They, therefore, are guilty of blasphemy, that have no such commission, and yet pretend to pardon sin.

IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded.

1. He charged them with it. Though they did but say it within themselves, he knew their thoughts. Note, Our Lord Jesus has the perfect knowledge of all that we say within ourselves. Thoughts are secret and sudden, yet naked and open before Christ, the eternal Word (Heb. iv. 12, 13), and he understands them afar off, Ps. cxxxix. 2. He could say to them (which no mere man could), Wherefore think ye evil in your hearts? Note, There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. He being the Sovereign of the heart, sinful thoughts invade his right, and disturb his possession; therefore he takes notice of them, and is much displeased with them. In them lies the root of bitterness, Gen. vi. 5. The sins that begin and end in the heart, and go no further, are as dangerous as any other.

2. He argued them out of it, v. 5, 6. Where observe,

(1.) How he asserts his authority in the kingdom of grace. He undertakes to make out, that the Son of man, the Mediator, has power on earth to forgive sins; for therefore the Father has committed all judgment to the Son, and has given him this authority, because he is the Son of man, John v. 22, 27. If he has power to give eternal life, as he certainly has (John xvii. 2), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the Son of man, who is bone of our bone! And if he had this power on earth, much more now that he is exalted to the Father's right hand, to give repentance and remission of sins, and so to be both a Prince and a Saviour, Acts v. 31.

(2.) How he proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say, Thy sins are forgiven thee, as to say, Arise and walk? He that can cure the disease, whether declaratively as a Prophet, or authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the power that appeared in his cures proved him sent of God; and the pity that appeared in them proved him sent of God to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to save his people from their sins.

V. The immediate cure of the sick man. Christ turned from disputing with them, and spake healing to him. The most necessary arguings must not divert us from doing the good that our hand finds to do. He saith to the sick of the palsy, Arise, take up thy bed, and go to thine house; and a healing, quickening, strengthening power accompanied this word (v. 7): he arose and departed to his house. Now, 1. Christ bid him take up his bed, to show that he was perfectly cured, and that not only he had no more occasion to be carried upon his bed, but that he had strength to carry it. 2. He sent him to his house, to be a blessing to his family, where he had been so long a burden; and did not take him along with him for a show, which those would do in such a case who seek the honour that comes from men.

VI. The impression which this made upon the multitude (v. 8); they marvelled, and glorified God. Note, All our wonder should help to enlarge our hearts in glorifying God, who alone does marvellous things. They glorified God for what he had done for this poor man. Note, Others' mercies should be our praises, and we should give him thanks for them, for we are members one of another. Though few of this multitude were so convinced, as to be brought to believe in Christ, and to follow him, yet they admired him, not as God, or the Son of God, but as a man to whom God had given such power. Note, God must be glorified in all the power that is given to men to do good. For all power is originally his; it is in him, as the Fountain, in men, as the cisterns.
Adam Clarke: Commentary on the Bible - 1831
9:1: He came into his own city - Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See Mat 4:13, and Mat 8:14. This verse properly belongs to the preceding chapter.
Albert Barnes: Notes on the Bible - 1834
9:1: And he entered into a ship ... - Jesus acceded to the request of the people of Gadara Mat 8:34, recrossed the Lake of Gennesareth, and returned to his own city. By "his own city" is meant Capernaum Mar 2:1, the city which was at that time his home, or where he had his dwelling. See the notes at Mat 4:13. This same account, with some additional circumstances, is contained in Mar 2:3-12, and Luk 5:18-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: he: Mat 7:6, Mat 8:18, Mat 8:23; Mar 5:21; Luk 8:37; Rev 22:11
his: Mat 4:13
Geneva 1599
9:1 And he (1) entered into a ship, and passed over, and came into his (a) own city.
(1) Sins are the cause of our afflictions, and Christ only forgives them if we believe.
(a) Into Capernaum, for as Theophylact says, Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his dwelling place.
John Gill
9:1 And he entered into a ship,.... Or "the ship", the selfsame ship he came over in, with his disciples. The Gergesenes, or Gadarenes, or both, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and
passed over the sea of Tiberias again,
and came into his own city; not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from Mk 2:1 where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked (d),
"how long shall a man be in a city ere he is as the men of the city? It is answered, "twelve months"; but if he purchases a dwelling house, he is as the men of the city immediately;''
that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen (e).
"A man is not reckoned , "as the children of the city", or as one of the citizens, in less than twelve months, but he may be called, or accounted, , "as one of the inhabitants" of the city, if he stays there thirty days.''
One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it.
(d) Misn. Bava Bathra, c. 1. sect. 5. (e) Gloss. in T. Bab. Sanhedrim, fol. 112. 1.
John Wesley
9:1 His own city - Capernaum, Mt 4:13. Mk 5:18; Lk 8:37.
9:29:2: Եւ ահա մատուցի՛ն առ նա անդամալոյծ մի որ դնէր ՚ի մահիճս։ Եւ տեսեալ Յիսուսի զհաւատս նոցա՝ ասէ ցանդամալոյծն. Թողեա՛լ լիցին քեզ մեղք քո։
2 Եւ ահա նրա մօտ բերեցին մի անդամալոյծ, որ պառկած էր մահճի մէջ: Յիսուս նրանց հաւատը տեսնելով՝ ասաց անդամալոյծին. «Քո մեղքերը քեզ ներուած են»
2 Իրեն անդամալոյծ մը բերին, որ մահիճի մէջ պառկած էր։ Յիսուս անոնց հաւատքը տեսնելով՝ ըսաւ անդամալոյծին. «Քաջալերուէ՛, որդեակ, քու մեղքերդ քեզի ներուած են»։
Եւ ահա մատուցին առ նա անդամալոյծ մի որ դնէր ի մահիճս. եւ տեսեալ Յիսուսի զհաւատս նոցա` ասէ ցանդամալոյծն. [24]Թողեալ լիցին քեզ մեղք քո:

9:2: Եւ ահա մատուցի՛ն առ նա անդամալոյծ մի որ դնէր ՚ի մահիճս։ Եւ տեսեալ Յիսուսի զհաւատս նոցա՝ ասէ ցանդամալոյծն. Թողեա՛լ լիցին քեզ մեղք քո։
2 Եւ ահա նրա մօտ բերեցին մի անդամալոյծ, որ պառկած էր մահճի մէջ: Յիսուս նրանց հաւատը տեսնելով՝ ասաց անդամալոյծին. «Քո մեղքերը քեզ ներուած են»
2 Իրեն անդամալոյծ մը բերին, որ մահիճի մէջ պառկած էր։ Յիսուս անոնց հաւատքը տեսնելով՝ ըսաւ անդամալոյծին. «Քաջալերուէ՛, որդեակ, քու մեղքերդ քեզի ներուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: И вот, принесли к Нему расслабленного, положенного на постели. И, видя Иисус веру их, сказал расслабленному: дерзай, чадо! прощаются тебе грехи твои.
9:2  καὶ ἰδοὺ προσέφερον αὐτῶ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῶ παραλυτικῶ, θάρσει, τέκνον· ἀφίενταί σου αἱ ἁμαρτίαι.
9:2. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"προσέφερον (they-were-bearing-toward) αὐτῷ (unto-it) παραλυτικὸν (to-loosened-beside-of) ἐπὶ (upon) κλίνης (of-a-reclining) βεβλημένον. (to-having-had-come-to-be-casted,"καὶ (and) ἰδὼν (having-had-seen,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὴν (to-the-one) πίστιν (to-a-trust) αὐτῶν (of-them,"εἶπεν (it-had-said) τῷ (unto-the-one) παραλυτικῷ (unto-loosed-beside-of,"Θάρσει, (Thou-should-brave-unto,"τέκνον: (Producee,"ἀφίενταί (they-be-sent-off) σου (of-thee) αἱ (the-ones) ἁμαρτίαι. (un-adjustings-along-unto)
9:2. et ecce offerebant ei paralyticum iacentem in lecto et videns Iesus fidem illorum dixit paralytico confide fili remittuntur tibi peccata tuaAnd behold they brought to him one sick of the palsy lying in a bed. And Jesus, seeing their faith, said to the man sick of the palsy: Be of good heart, son, thy sins are forgiven thee.
2. And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, Son, be of good cheer; thy sins are forgiven.
9:2. And behold, they brought to him a paralytic, lying on a bed. And Jesus, seeing their faith, said to the paralytic, “Be strengthened in faith, son; your sins are forgiven you.”
9:2. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee:

2: И вот, принесли к Нему расслабленного, положенного на постели. И, видя Иисус веру их, сказал расслабленному: дерзай, чадо! прощаются тебе грехи твои.
9:2  καὶ ἰδοὺ προσέφερον αὐτῶ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῶ παραλυτικῶ, θάρσει, τέκνον· ἀφίενταί σου αἱ ἁμαρτίαι.
9:2. et ecce offerebant ei paralyticum iacentem in lecto et videns Iesus fidem illorum dixit paralytico confide fili remittuntur tibi peccata tua
And behold they brought to him one sick of the palsy lying in a bed. And Jesus, seeing their faith, said to the man sick of the palsy: Be of good heart, son, thy sins are forgiven thee.
9:2. And behold, they brought to him a paralytic, lying on a bed. And Jesus, seeing their faith, said to the paralytic, “Be strengthened in faith, son; your sins are forgiven you.”
9:2. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк II:3, 4; Лк V:18–19). У Марка и Луки о событии рассказывается с большими подробностями, чем у Матфея (см. Мк II:1–12; Лк V:17–26). Слова «веру их» (autwn) должны прежде всего относиться к лицам, которые принесли расслабленного. Если бы и у самого расслабленного была сильна вера, то не встретилось бы надобности напоминать ему о грехах. Весьма возможно, что сам больной мог смотреть на свою болезнь, как на наказание за свои грехи. Таким образом, он мог страдать не только физически, но и духовно. Чтобы прекратить эти страдания, нужно было, следовательно, прежде всего исцелить его от душевной болезни. Поэтому, как бы откладывая дело чудесного исцеления, Христос говорит прежде всего: «прощаются тебе грехи твои». Произнеся эти слова. Спаситель «предварительно исцелил душу, отпустив грехи; если бы Он наперед исцелил больного, то это не доставило бы Ему большой славы» (Златоуст).
Adam Clarke: Commentary on the Bible - 1831
9:2: Sick of the palsy - See Mat 4:24.
Lying on a bed - Κλινης, a couch or sofa, such as they reclined on at meals.
Seeing their faith - The faith of the paralytic person, and the faith of those who brought him; see on Mar 2:4 (note).
Be of good cheer - Θαρσει τεκνον, Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith.
Thy sins be forgiven thee - Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflictions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Nedarim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on Psa 103:3. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also Psa 41:3, Psa 41:4. It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation.
Albert Barnes: Notes on the Bible - 1834
9:2: A man sick of the palsy - See the notes at Mat 4:24.
Lying on a bed - This was probably a mattress, or perhaps a mere blanket spread to lie on, so as to be easily borne. Being light, Jesus might with propriety command him to take it up and walk, Mat 9:6.
Mark says "they uncovered the roof," Mar 2:4. Luke says "they went upon the housetop, and let him down through the tiling," Luk 5:19. To us it would appear that much injury must have been done to the house where Jesus was, and that they must be much incommoded by the removal of tiles and rafters, etc. An acquaintance, however, with the mode of building in the East removes every difficulty of this nature. Houses in Eastern countries are commonly square in their form, and of a single story. On approaching them from the street a single door is seen in the center, and usually, directly above it, a single latticed window. This destitution of doors and lights from the streets, though it gives their dwellings a sombre appearance, is yet adapted to the habits of retirement and secrecy among the people of the East, where they are desirous of keeping their "females" from observation. See the notes at Mat 6:6. On entering the only door in front, the first room is a small square room, surrounded with benches, called the "porch." In this room the master of the family commonly transacts business, and on private occasions receives visits. Passing through the porch, you enter a large square room directly in the center of the building, called the court. Luke says that the "paralytic" was let down "into the midst;" not in the midst of the "people," but of the "building" - the "middle place" of the house. This "court" is paved commonly with marble; and, if possible, a fountain of water is formed in the center, to give it beauty, and to diffuse a grateful coolness. This room is surrounded by a gallery or covered walk on every side. From that covered walk doors open into the other apartments of the house.
This center room, or court, is commonly uncovered or open above. In wet weather, however, and in times of great heat of the sun, it is covered with an awning or canvas, stretched on cords and capable of being easily removed or rolled up. This is what Mark means when he says "they uncovered the roof." They "rolled up" or removed this awning.
From the court to the roof the ascent is by flights of stairs, either in the covered walk or gallery or in the porch. The roof is nearly flat. It is made of earth; or, in houses of the rich, is a firmly; constructed flooring, made of coals, chalk, gypsum, and ashes, made hard by repeated blows. On those roofs spears of grass. wheat, or barley sometimes spring up; but these are soon withered by the sun, Psa 129:6-8. The roof is a favourite place for walking, for repose in the cool of the day, for conversation, and for devotion. See the notes at Mat 6:6. On such a roof Rahab concealed the spies Jos 2:6, Samuel talked with Saul Sa1 9:25, David walked at eventide Sa2 11:2), and Peter went up to pray Act 10:9. This roof was surrounded with a "balustrade," or railing, breast-high, on the sides; but where a house was contiguous to another, and of the same height, the railing was lower, so as to walk from one roof to another. In cities where the houses were constructed in this manner, it was possible to walk through a considerable part of the city on the roofs. A breastwork or railing was of course built in the same manner around the "open space" in the center, to pRev_ent persons from falling into the court below. This railing, or breastwork, is what Luke Luk 5:19 says they let him down through. They removed it, probably, so that the couch could be conveniently let down with cords; and, standing on the roof "over" the Saviour, they let the man down directly before him. The perseverance they had manifested was the evidence of their faith or confidence in his power to heal the sick man.
Be of good cheer: thy sins be forgiven thee - It may seem remarkable, since the man came only to be "healed," that Jesus should have first declared his sins forgiven. For this the following reasons may be suggested:
1. The man might have brought on this disease of the palsy by a long course of vicious indulgence. Conscious of guilt, he may have feared that he was so great a sinner that Christ would not regard him. He therefore assured him that his offences were pardoned, and that he might lay aside his fears.
2. Jesus might be willing to show his power to forgive sins. Had he stated it without any miracle, the Jews would not have believed it, and even his disciples might have been staggered. In proof of it, he worked a miracle; and no one, therefore, could doubt that he had the power. The miracle was performed in "express attestation" of the assertion that he had power to forgive sins. As God would not work a miracle to confirm a falsehood or to deceive people, the miracle was a solemn confirmation, on the part of God, that Jesus had the power to forgive sins.
3. The Jews regarded disease as the effect of sin, Joh 9:2; Jam 5:14-15. There is a "real" connection between sin and suffering, as in the case of gluttony, intemperate drinking, lewdness, debauchery. Jesus might be willing to direct the minds of the spectators "to this fact;" and, by pointing them to a manifest instance of the effect of sin, to lead them to hate and forsake it. Diseases are sometimes the direct judgment of God for sin, Co1 5:3-5; Co1 11:30; Sa2 24:10-14. This truth, also, Christ might have been desirous of impressing on the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: they brought: Mat 4:24, Mat 8:16; Mar 1:32, Mar 2:1-3; Luk 5:18, Luk 5:19; Act 5:15, Act 5:16, Act 19:12
seeing: Mat 8:10; Mar 2:4, Mar 2:5; Luk 5:19, Luk 5:20; Joh 2:25; Act 14:9; Jam 2:18
Son: Mat 9:22; Mar 5:34; Joh 21:5
be: Psa 32:1, Psa 32:2; Ecc 9:7; Isa 40:1, Isa 40:2, Isa 44:22; Jer 31:33, Jer 31:34; Luk 5:20, Luk 7:47-50; Act 13:38, Act 13:39; Rom 4:6-8, Rom 5:11; Col 1:12-14
thy sins: Rather, "thy sins are forgiven thee;" the words being an affirmation, not a prayer or wish. The word be, however, was used by our translators in the indicative plural for are. As the palsy is frequently produced by intemperance, it is probable, from our Lord's gracious declaration, that it was the case in the present instance.
Geneva 1599
9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus (b) seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
(b) Knowing by a manifest sign.
John Gill
9:2 And behold, they brought to him a man sick of the palsy,.... That is, some of the inhabitants of Capernaum, four men of that city particularly; for Mark says, Mk 2:3 he "was borne of four": these brought him to Jesus,
lying on a bed, or couch, he being so enfeebled by the disease upon him, his nerves so weak, and the members of his body in such a tremor, that he was not able to walk himself, nor even to be carried by others in any other way than this.
And Jesus seeing their faith; the faith of the bearers of him, his friends, who brought out a man to be healed, who was otherwise incurable; and though they could not, for the multitude, bring him directly to Christ, they were not discouraged, but took the pains to carry him to the top of the house, and there let him down through the roof, or tiling; as both Mark and Luke say; and then set him down before him, believing he was able to cure him: moreover, Christ took notice not only of their faith, but of the sick man's too, who suffered himself to be brought out in this condition, and was contented to go through so much fatigue and trouble, to get at him; when he
said unto the sick of the palsy, son, be of good cheer, thy sins are forgiven thee. He calls him son, either meaning by it no more than "man"; see Lk 5:20 or using it as a kind, tender, and endearing appellation; or as considering him in the grace of adoption, as one that God had put among the children, had given to him as such, and whom he should bring to glory. He bids him "be of good cheer", whose animal spirits were fainting through the disease that was upon him, and the fatigue he had underwent in being brought to him; and his soul more distressed and dejected, under a sense of his sins and transgressions; which Jesus knowing, very pertinently says, "thy sins be forgiven thee"; than which, nothing could be more cheering and reviving to him: or Christ says this to show, that sin was the cause of the disease and affliction that were upon him, for , "there are no chastisements without sin", as the Jews say (f); and that the cause being removed, the effects would cease; of both which he might be assured, and therefore had good reason to cheer up, and be of good heart. This was a wonderful instance of the grace of Christ, to bestow a blessing unasked, and that of the greatest moment and importance.
(f) T. Bab. Sabbat, fol. 55. 1. Midrash Hohelet, fol. 70. 4. Tzeror. Hammor, fol. 99. 1.
John Wesley
9:2 Seeing their faith - Both that of the paralytic, and of them that brought him. Son - A title of tenderness and condescension. Mk 2:3; Lk 5:18.
9:39:3: Եւ ահա՝ ոմանք ՚ի դպրացն ասեն ընդ միտս. Հայհոյէ՛ դա։
3 Եւ ահա օրէնսգէտներից ոմանք իրենց մտքում ասացին՝ դա հայհոյում է
3 Դպիրներէն ոմանք իրենց մտքին մէջ ըսին. «Ատիկա հայհոյութիւն կ’ընէ»։
Եւ ահա ոմանք ի դպրացն ասեն ընդ միտս. Հայհոյէ դա:

9:3: Եւ ահա՝ ոմանք ՚ի դպրացն ասեն ընդ միտս. Հայհոյէ՛ դա։
3 Եւ ահա օրէնսգէտներից ոմանք իրենց մտքում ասացին՝ դա հայհոյում է
3 Դպիրներէն ոմանք իրենց մտքին մէջ ըսին. «Ատիկա հայհոյութիւն կ’ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:33: При сем некоторые из книжников сказали сами в себе: Он богохульствует.
9:3  καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς, οὖτος βλασφημεῖ.
9:3. Καὶ (And) ἰδού ( thou-should-have-had-seen ,"τινες (ones) τῶν (of-the-ones) γραμματέων (of-letterers-of) εἶπαν (they-said) ἐν (in) ἑαυτοῖς (unto-selves,"Οὗτος (The-one-this) βλασφημεῖ. (it-harmfully-declareth-unto)
9:3. et ecce quidam de scribis dixerunt intra se hic blasphematAnd behold some of the scribes said within themselves: He blasphemeth.
3. And behold, certain of the scribes said within themselves, This man blasphemeth.
9:3. And behold, some of the scribes said within themselves, “He is blaspheming.”
9:3. And, behold, certain of the scribes said within themselves, This [man] blasphemeth.
And, behold, certain of the scribes said within themselves, This [man] blasphemeth:

3: При сем некоторые из книжников сказали сами в себе: Он богохульствует.
9:3  καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς, οὖτος βλασφημεῖ.
9:3. et ecce quidam de scribis dixerunt intra se hic blasphemat
And behold some of the scribes said within themselves: He blasphemeth.
9:3. And behold, some of the scribes said within themselves, “He is blaspheming.”
9:3. And, behold, certain of the scribes said within themselves, This [man] blasphemeth.
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
3 (Мк II:6, 7; Лк V:21). Слово «некоторые» у Матфея и Марка, по-видимому, показывает, что книжников было довольно много, но что не все они приняли участие в осуждении Христа. Книжники и фарисеи думали, что Он богохульствует потому, что присваивает Себе, как человек, прерогативы (прощения грехов), свойственные только Богу.
Adam Clarke: Commentary on the Bible - 1831
9:3: This man blasphemeth - Βλασφημεω comes either from βλαπτειν την φημην, to hurt or blast the reputation or credit of another, or from βαλλειν ταις φημαις, to smite with reports. Whenever it is used in reference to God, it simply signifies, to speak impiously of his nature, or attributes, or works. Injurious speaking is its proper translation when referred to man.
The scribes were the literati of that time; and their learning, because not used in dependence on God, rendered them proud, envious, and obstinate. Unsanctified knowledge has still the same effect: that light serves only to blind and lead men out of the way which is not joined with uprightness of heart. The most sacred truths often become an occasion of delusion, where men are under the government of their evil passions.
Albert Barnes: Notes on the Bible - 1834
9:3: This man blasphemeth - The word "blaspheme" originally means to speak evil of anyone; to injure by words; to blame unjustly. When applied to God, it means to speak of him unjustly; to ascribe to him acts and attributes which he does not possess; or to speak impiously or profanely. It also means to say or do anything by which his name or honor is insulted, or which conveys an "impression" unfavourable to God. It means. also, to attempt to do, or say a thing, which belongs to him alone, or which he only can do. This is its meaning here. Christ was charged "with saying a thing in his own name, or attempting to do a thing, which properly belonged to God;" thus assuming the place of God, and doing him injury, as the scribes supposed, by an invasion of his prerogatives. "None," said they (see Mark and Luke), "can forgive sins but God only." In this they reasoned correctly. See Isa 43:25; Isa 44:22. None of the prophets had this power; and by saying that "he forgave sins," Jesus was understood to affirm that he was divine; and as he proved this by working a miracle expressly to confirm the claim, it follows that he is divine, or equal with the Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: certain: Mat 7:29; Mar 2:6, Mar 2:7, Mar 7:21; Luk 5:21, Luk 7:39, Luk 7:40
This: Mat 26:65; Lev 24:16; Mar 14:64; Joh 10:33-36; Act 6:11-13
Geneva 1599
9:3 And, behold, certain of the scribes said within themselves, This [man] (c) blasphemeth.
(c) To blaspheme, signifies among the divines, to speak wickedly: and among the more eloquent Greeks, to slander.
John Gill
9:3 And behold, certain of the Scribes said within themselves,.... And of the Pharisees also, as Luke says; for there were at this time Pharisees and doctors of the law, who were come out of every town of Galilee and Judea, and out of Jerusalem, sitting and hearing him teach, and observing what he said, and did; who upon hearing him pronounce the sentence of pardon, upon this "paralytic" man, reasoned and concluded in their own minds, though they did not care to speak it out, that
this man blasphemeth: the reason was, because they thought he ascribed that to himself, which was peculiar to God: and so he did, and yet did not blaspheme; because he himself was God, of which he quickly gave convincing proofs.
John Wesley
9:3 This man blasphemeth - Attributing to himself a power (that of forgiving sins) which belongs to God only.
9:49:4: Եւ ծանուցեալ Յիսուսի զխորհուրդս նոցա՝ ասէ ցնոսա. Ընդէ՞ր խորհիք դուք չարիս ՚ի սիրտս ձեր[144]. [144] Ոմանք. Չար ՚ի սիրտս։
4 Եւ Յիսուս իմանալով նրանց մտածումները՝ նրանց ասաց. «Ինչո՞ւ դուք ձեր սրտերում չար բան էք խորհում
4 Յիսուս անոնց խորհուրդները իմանալով՝ ըսաւ. «Ինչո՞ւ սրտերնուդ մէջ չար բաներ կը խորհիք։
Եւ ծանուցեալ Յիսուսի զխորհուրդս նոցա` ասէ ցնոսա. Ընդէ՞ր խորհիք դուք չարիս ի սիրտս ձեր:

9:4: Եւ ծանուցեալ Յիսուսի զխորհուրդս նոցա՝ ասէ ցնոսա. Ընդէ՞ր խորհիք դուք չարիս ՚ի սիրտս ձեր[144].
[144] Ոմանք. Չար ՚ի սիրտս։
4 Եւ Յիսուս իմանալով նրանց մտածումները՝ նրանց ասաց. «Ինչո՞ւ դուք ձեր սրտերում չար բան էք խորհում
4 Յիսուս անոնց խորհուրդները իմանալով՝ ըսաւ. «Ինչո՞ւ սրտերնուդ մէջ չար բաներ կը խորհիք։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: Иисус же, видя помышления их, сказал: для чего вы мыслите худое в сердцах ваших?
9:4  καὶ ἰδὼν ὁ ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν;
9:4. καὶ (And) εἰδὼς (having-had-come-to-see,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὰς (to-the-ones) ἐνθυμήσεις (to-passionings-in) αὐτῶν (of-them,"εἶπεν (it-had-said,"Ἵνα (So) τί (to-what-one) ἐνθυμεῖσθε ( ye-passion-in-unto ) πονηρὰ ( to-en-necessitated ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν; (of-ye?"
9:4. et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestrisAnd Jesus seeing their thoughts, said: Why do you think evil in your hearts?
4. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
9:4. And when Jesus had perceived their thoughts, he said: “Why do you think such evil in your hearts?
9:4. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts:

4: Иисус же, видя помышления их, сказал: для чего вы мыслите худое в сердцах ваших?
9:4  καὶ ἰδὼν ὁ ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν;
9:4. et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris
And Jesus seeing their thoughts, said: Why do you think evil in your hearts?
9:4. And when Jesus had perceived their thoughts, he said: “Why do you think such evil in your hearts?
9:4. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
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
4 (Мк II:8; Лк V:22). Обвинение опровергается не тем только, что Христос исцеляет расслабленного (ст. 6), но и тем, что Христу делается известным, о чем тайно размышляли или говорили Его враги. Уже одно это проникновение в их мысли могло бы им показать, что Он имел власть прощать грехи.
Adam Clarke: Commentary on the Bible - 1831
9:4: Jesus knowing (ιδων seeing) their thoughts - In telling them what the thoughts of their hearts were, (for they had expressed nothing publicly), he gave them the fullest proof of his power to forgive sins; because God only can forgive sins, and God only can search and know the heart. Jesus pronounced the man's sins forgiven; and gave the scribes the fullest proof of his power to do so, by telling them what, in the secret of their souls, they thought on the subject.
God sounds the secrets of all hearts - no sin escapes his notice; how senseless then is the sinner to think he sins securely when unseen by men! Let us take heed to our hearts, as well as to our conduct, for God searches out and condemns all that does not spring from, and leads not to himself.
Albert Barnes: Notes on the Bible - 1834
9:4: Jesus, knowing their thoughts - Mark says, "Jesus perceived "in his spirit" that they so reasoned." The power of searching the heart, and of knowing the thoughts of people, belongs only to God, Ch1 28:9; Rom 8:27; Rev 2:23; Jer 17:10. In claiming this, as Jesus did here, and often elsewhere, he gave clear proofs of his omniscience, Joh 2:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: knowing: Mat 12:25, Mat 16:7, Mat 16:8; Psa 44:21, Psa 139:2; Mar 2:8, Mar 8:16, Mar 8:17, Mar 12:15; Luk 5:22; Luk 6:8, Luk 7:40, Luk 9:46, Luk 9:47, Luk 11:17; Joh 2:24, Joh 2:25, Joh 6:61, Joh 6:64, Joh 16:19, Joh 16:30, Joh 21:17; Heb 4:12, Heb 4:13; Rev 2:23
Wherefore: Eze 38:10; Act 5:3, Act 5:4, Act 5:9, Act 8:20-22
John Gill
9:4 And Jesus knowing their thoughts,.... Which was a clear evidence, and full demonstration of his deity; for none knows the thoughts of the heart but God; and since he knew the thoughts of men's hearts, it could be no blasphemy in him to take that to himself which belonged to God, even to forgive sins. And this, one would think, would have been sufficient to have approved himself to them as the true Messiah; since this is one of the ways of knowing the Messiah, according to the Jews, and which they made use of to discover a false one.
"Bar Coziba, (they say (g),) reigned two years and a half: he said to the Rabbins, I am the Messiah; they replied to him, it is written of the Messiah, that he is "of quick understanding, and judges", (referring to Is 11:3) let us see whether this man is of quick understanding, and can make judgment, i.e. whether a man is wicked, or not, without any external proof; and when they saw he was not of quick understanding, and could not judge in this manner, they slew him.''
But now Christ needed not any testimony of men; he knew what was in the hearts of men, of which this instance is a glaring proof: hence he said,
wherefore think ye evil in your hearts? it was no evil in them to think that God only could forgive sin; but the evil was, that they thought Christ was a mere man, and ought not to have took so much upon him; and that, for so doing, he was a wicked man, and a blasphemer.
(g) T. Bab. Sanhedrim, fol. 93. 2.
9:59:5: զի՞նչ դիւրին է. ասել. Թողեալ լիցին քեզ մեղք քո, թէ՛ ասել. Արի՛ եւ շրջեա՛ց[145]։ [145] Ոմանք. Եթէ ասել. Արի՛։
5 ի՞նչն է դիւրին. ասել՝ քեզ ներուա՞ծ են քո մեղքերը, թէ՞ ասել՝ վե՛ր կաց եւ քայլի՛ր
5 Ո՞րը աւելի դիւրին է. ‘Քու մեղքերդ ներուած են՝ ըսե՞լը, թէ ելիր ու քալէ՝ ըսելը’։
զի՞նչ դիւրին է. ասել` Թողեալ լիցին քեզ մե՞ղք քո, թէ ասել` Արի եւ շրջեաց:

9:5: զի՞նչ դիւրին է. ասել. Թողեալ լիցին քեզ մեղք քո, թէ՛ ասել. Արի՛ եւ շրջեա՛ց[145]։
[145] Ոմանք. Եթէ ասել. Արի՛։
5 ի՞նչն է դիւրին. ասել՝ քեզ ներուա՞ծ են քո մեղքերը, թէ՞ ասել՝ վե՛ր կաց եւ քայլի՛ր
5 Ո՞րը աւելի դիւրին է. ‘Քու մեղքերդ ներուած են՝ ըսե՞լը, թէ ելիր ու քալէ՝ ըսելը’։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: ибо что легче сказать: прощаются тебе грехи, или сказать: встань и ходи?
9:5  τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει;
9:5. τί (What-one) γάρ (therefore) ἐστιν (it-be) εὐκοπώτερον, (more-goodly-felled) εἰπεῖν (to-have-had-said?"Ἀφίενταί (They-be-sent-off) σου (of-thee) αἱ (the-ones) ἁμαρτίαι, (un-adjustings-along-unto?"ἢ (Or) εἰπεῖν (to-have-had-said,"Ἔγειρε (Thou-should-rouse) καὶ (and) περιπάτει; (thou-should-tread-about-unto?"
9:5. quid est facilius dicere dimittuntur tibi peccata aut dicere surge et ambulaWhether is easier, to say, Thy sins are forgiven thee: or to say, Arise, and walk?
5. For whether is easier, to say, Thy sins are forgiven; or to say, Arise, and walk?
9:5. Which is easier to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’
9:5. For whether is easier, to say, [Thy] sins be forgiven thee; or to say, Arise, and walk?
For whether is easier, to say, [Thy] sins be forgiven thee; or to say, Arise, and walk:

5: ибо что легче сказать: прощаются тебе грехи, или сказать: встань и ходи?
9:5  τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει;
9:5. quid est facilius dicere dimittuntur tibi peccata aut dicere surge et ambula
Whether is easier, to say, Thy sins are forgiven thee: or to say, Arise, and walk?
9:5. Which is easier to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’
9:5. For whether is easier, to say, [Thy] sins be forgiven thee; or to say, Arise, and walk?
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
5 (Мк II:9; Лк V:23). Вопрос, предложенный книжникам, замечателен по своей глубине и тонкости. Они думали, что трудно сказать то, что было уже сказано Христом. Сами они не стали бы так говорить. А «встань и ходи» — этого они и совсем бы не посмели сказать. Таким образом, для них было невозможно ни то, ни другое. Но иное дело — для Христа. Первое Он уже сказал; стало быть это было для Него легко. Но так же ли легко было сказать: «встань и ходи»? Inter dicere et facere, говорит Иероним, multa distantia est, — между делом и словом большое расстояние. Ожидавшийся ответ заключался в том, что легче прощать грехи, потому что слова эти были уже сказаны; но их, самих по себе, нельзя было ни доказать, ни опровергнуть. С другой стороны, если бы слова: встань и ходи оказались недействительны, то могли бы вызвать только насмешки. Поэтому Христос подтверждает Свое, по-видимому, более легкое выражение, демонстрируя Свою силу, более трудным. В доказательстве, представленном Спасителем, нужно тщательно обратить внимание на то, что Он не спрашивает: что легче — простить грехи или поднять больного? Потому что нельзя утверждать, что прощение грехов легче исцеления. Но — что легче сказать? Ratione judicii humani facilius est dicere: remissa sunt (Бенгель) — по соображению человеческому легче сказать: отпущены. Но Я, поясняет Спаситель, докажу Свое право говорить так, сказав более трудное слово (Тренч).
Adam Clarke: Commentary on the Bible - 1831
9:5: For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? - Both are equally easy, and equally difficult; for both require unlimited power to produce them. And every thing is equally easy to that power which is unlimited. A universe can be as easily produced by a single act of the Divine will as the smallest elementary part of matter.
The common punctuation of the above passage almost destroys the sense: the comma should be placed after easier, and to say, made the first part of the question.
Albert Barnes: Notes on the Bible - 1834
9:5: For whether is easier to say - Thy "sins be forgiven thee; or to say, Arise and walk?" The one involves divine "power," the other divine "authority," and neither can be done but by God. One is as easy as the other; and to be able to do the one, involves the right and the power to do the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: whether: Mar 2:9-12; Luk 5:23-25
Arise: Isa 35:5, Isa 35:6; Joh 5:8-14, Joh 5:17, Joh 5:18; Act 3:6-11, Act 3:16, Act 4:9, Act 4:10, Act 9:34, Act 14:8-11
John Gill
9:5 For whether is easier to say,..... Christ proceeds to clear himself of the charge of blasphemy, and to prove his power to forgive sins, by putting a case to them, of which he makes themselves Judges, and is this: which is easiest to be said,
thy sins are forgiven thee? or to say, arise and walk? Neither of them were easy to a mere creature, but both of them easy to God; and he that could say the one with power and efficacy going along with his word, could say the other as effectually: and whereas it was a plain case, and out of all question, that he could bid this "paralytic" man, though in this weak condition, arise from his bed, stand upon his feet, and go home of himself; and since he had already healed many that were sick of the palsy, and particularly the "centurion's" servant, by a word speaking, he must have equal power to forgive sin. For to heal the diseases of the body in such a wonderful manner, was a very sensible proof of his power to heal the maladies of the soul; and though these are greater than those of the body, yet since both require divine power, he that is able to do the one, is able to do the other. And that it might appear he did not say this in a boasting manner, he adds,
John Wesley
9:5 Which is easier - Do not both of them argue a Divine power? Therefore if I can heal his disease, I can forgive his sins: especially as his disease is the consequence of his sins. Therefore these must be taken away, if that is.
9:69:6: Այլ զի գիտասջիք՝ եթէ իշխանութիւն ունի Որդի մարդոյ յերկրի թողո՛ւլ զմեղս. յայնժամ ասէ ցանդամալոյծն. Արի՛՝ ա՛ռ զմահիճս քո՝ եւ ե՛րթ ՚ի տո՛ւն քո։
6 Արդ, որպէսզի իմանաք, որ մարդու Որդին իշխանութիւն ունի երկրի վրայ մեղքերը ներելու, - ասաց նա այդ ժամանակ անդամալոյծին, - վե՛ր կաց, վերցրո՛ւ քո մահիճը եւ գնա՛ քո տունը»
6 Բայց որպէս զի գիտնաք թէ Որդին մարդոյ իշխանութիւն ունի երկրի վրայ մեղքերու թողութիւն տալու (այն ատեն անդամալոյծին ըսաւ), «Ելի՛ր, մահիճդ ա՛ռ ու տունդ գնա»։
Այլ զի գիտասջիք եթէ իշխանութիւն ունի Որդի մարդոյ յերկրի թողուլ զմեղս, (յայնժամ ասէ ցանդամալոյծն.) Արի, առ զմահիճս քո եւ երթ ի տուն քո:

9:6: Այլ զի գիտասջիք՝ եթէ իշխանութիւն ունի Որդի մարդոյ յերկրի թողո՛ւլ զմեղս. յայնժամ ասէ ցանդամալոյծն. Արի՛՝ ա՛ռ զմահիճս քո՝ եւ ե՛րթ ՚ի տո՛ւն քո։
6 Արդ, որպէսզի իմանաք, որ մարդու Որդին իշխանութիւն ունի երկրի վրայ մեղքերը ներելու, - ասաց նա այդ ժամանակ անդամալոյծին, - վե՛ր կաց, վերցրո՛ւ քո մահիճը եւ գնա՛ քո տունը»
6 Բայց որպէս զի գիտնաք թէ Որդին մարդոյ իշխանութիւն ունի երկրի վրայ մեղքերու թողութիւն տալու (այն ատեն անդամալոյծին ըսաւ), «Ելի՛ր, մահիճդ ա՛ռ ու տունդ գնա»։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, --тогда говорит расслабленному: встань, возьми постель твою, и иди в дом твой.
9:6  ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας _ τότε λέγει τῶ παραλυτικῶ, ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου.
9:6. ἵνα (So) δὲ (moreover) εἰδῆτε (ye-might-have-had-come-to-see) ὅτι (to-which-to-a-one) ἐξουσίαν (to-a-being-out-unto) ἔχει (it-holdeth,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἀφιέναι (to-send-off) ἁμαρτίας-- (to-un-adjustings-along-unto,"τότε (to-the-one-which-also) λέγει (it-fortheth) τῷ (unto-the-one) παραλυτικῷ (unto-loosed-beside-of,"Ἔγειρε (Thou-should-rouse,"ἆρόν (thou-should-have-lifted) σου (of-thee) τὴν (to-the-one) κλίνην (to-a-reclining) καὶ (and) ὕπαγε (thou-should-lead-under) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) σου. (of-thee)
9:6. ut sciatis autem quoniam Filius hominis habet potestatem in terra dimittendi peccata tunc ait paralytico surge tolle lectum tuum et vade in domum tuamBut that you may know that the Son of man hath power on earth to forgive sins, (then said he to the man sick of the palsy,) Arise, take up thy bed, and go into thy house.
6. But that ye may know that the Son of man hath power on earth to forgive sins ( then saith he to the sick of the palsy), Arise, and take up thy bed, and go unto thy house.
9:6. But, so that you may know that the Son of man has authority on earth to forgive sins,” he then said to the paralytic, “Rise up, take up your bed, and go into your house.”
9:6. But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
But that ye may know that the Son of man hath power on earth to forgive sins, ( then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house:

6: Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, --тогда говорит расслабленному: встань, возьми постель твою, и иди в дом твой.
9:6  ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας _ τότε λέγει τῶ παραλυτικῶ, ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου.
9:6. ut sciatis autem quoniam Filius hominis habet potestatem in terra dimittendi peccata tunc ait paralytico surge tolle lectum tuum et vade in domum tuam
But that you may know that the Son of man hath power on earth to forgive sins, (then said he to the man sick of the palsy,) Arise, take up thy bed, and go into thy house.
9:6. But, so that you may know that the Son of man has authority on earth to forgive sins,” he then said to the paralytic, “Rise up, take up your bed, and go into your house.”
9:6. But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:6: But that ye may know, etc. - External miracles are the proofs of internal ones. Three miracles are wrought in this case. (I mean, by miracle, something produced or known that no power is capable of but that which is omnipotent, and no knowledge adequate to but that which is omniscient). The miracles are these:
1st. The remission of the poor man's sins.
2d. The discernment of the secret thoughts of the scribes.
3d. The restoring of the paralytic, in an instant, to perfect soundness.
Thus one miracle becomes the proof and establishment of another. Never was a clearer proof of omnipotent energy and mercy brought under the senses of man. Here is an absolutely perfect miracle wrought; and here are absolute incontestable proofs that the miracle was wrought; and the conclusion is the fullest demonstration of the Divinity of the ever-blessed Jesus.
Arise, take up thy bed - Being enabled to obey this command was the public proof that the man was made whole. Such a circumstance should not pass without improvement. A man gives proof of his conversion from sin to God who imitates this paralytic person. He who does not rise and stand upright, but either continues grovelling on the earth, or falls back as soon as he is got up, is not yet cured of his spiritual palsy. When we see a penitent enabled to rejoice in hope of God's glory, and to walk in the way of his commandments, he affords us all the proof which we can reasonably require, that his conversion is real: the proof sufficient to satisfy himself is the witness of the Holy Spirit in his own heart; but this is a matter of which those who are without cannot judge: they must form their opinion from his conduct, and judge of the tree by its fruits.
Albert Barnes: Notes on the Bible - 1834
9:6: But that ye may know ... - That you may have full proof on that point; that you may see that I have power to forgive sin, I will perform an act which all must perceive and admit to require the power of God.
Arise, take up thy bed, and go unto thine own house - The fact that the paralytic man could do this would prove that a miracle was performed. He was healed by a word; it was done instantaneously; it was done in the most public manner. The fact that a man, just before perfectly helpless, could now take up and carry his own bed or couch, proved that a divine "power" had been exerted; and that fact proved that he who had performed the miracle must also have the "power" and the "authority" to forgive sin. It is proper to add, in illustrating this, that in the East a "bed" is often nothing more than a bolster and a blanket spread on the floor. "The bed provided for me," says Professor Hackett ("Illustrations of Scripture," p. 112) "consisted merely of a bolster and a blanket spread on the floor. The latter could be drawn partially over the body if any one wished, though the expectation seemed to be that we should sleep in our ordinary dress, without any additional covering. Such a bed is obviously a portable one; it is easy to take it up, fold it together, and carry it from place to place, as convenience may require."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: that the: Isa 43:25; Mic 7:18; Mar 2:7, Mar 2:10; Luk 5:21; Joh 5:21-23, Joh 10:28, Joh 17:2; Joh 20:21-23; Act 5:31, Act 7:59, Act 7:60; Co2 2:10, Co2 5:20; Eph 4:32; Col 3:13
Arise: Mat 9:5; Luk 13:11-13; Act 9:34
John Gill
9:6 But that ye may know that the son of man,.... That they might have a visible proof, an ocular demonstration, that though he was the son of man, truly and really man, yet not a mere man; but also as truly and properly God, God and man in one person, and so
hath power on earth to forgive sins: not only ability as God, but even authority to do it as mediator, even whilst he was on earth, in a state of humiliation, in fashion as a man, in the form of a servant, conversing with sinful mortals.
Then saith he to the sick of the palsy; turning himself from the Scribes, unto him, and without putting up any prayer to God, but by a mere word of command, says to him,
arise, take up thy bed, and go unto thine house: he ordered him to "arise" from his bed, on which he was carried by four men, and "take up his bed", and carry it himself; which would be not only an evidence that the disease had left him, but that he was in full strength, and perfect health; and to "go" to his own "house", not only that the multitude might see that he could walk home himself, whom they had seen brought by others; but that those in the house, who had been eyewitnesses of his great disorder and weakness, might be also of his cure.
John Wesley
9:6 On earth - Even in my state of humiliation.
9:79:7: Եւ յարուցեալ գնա՛ց ՚ի տուն իւր։
7 Եւ նա վեր կենալով՝ իր տունը գնաց
7 Անիկա ելաւ իր տունը գնաց։
Եւ յարուցեալ գնաց ի տուն իւր:

9:7: Եւ յարուցեալ գնա՛ց ՚ի տուն իւր։
7 Եւ նա վեր կենալով՝ իր տունը գնաց
7 Անիկա ելաւ իր տունը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: И он встал, [взял постель свою] и пошел в дом свой.
9:7  καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
9:7. καὶ (And) ἐγερθεὶς (having-been-roused) ἀπῆλθεν (it-had-came-off) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ. (of-it)
9:7. et surrexit et abiit in domum suamAnd he arose, and went into his house.
7. And he arose, and departed to his house.
9:7. And he arose and went into his house.
9:7. And he arose, and departed to his house.
And he arose, and departed to his house:

7: И он встал, [взял постель свою] и пошел в дом свой.
9:7  καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
9:7. et surrexit et abiit in domum suam
And he arose, and went into his house.
9:7. And he arose and went into his house.
9:7. And he arose, and departed to his house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Мк II:12; Лк V:25). В подлиннике нет слов «взял постель свою»; в русском они подчеркнуты, в слав. поставлены в скобках, в Вульг., немецк. и англ. выпущены. В русск. и слав. вставлены произвольно, вероятно, только в соответствие с показаниями других евангелистов. В подлиннике у Матфея в этом стихе нет даже и разночтений. Рассказ о чуде отличается крайней простотой. Человек, которого нельзя было пронести в дом больным, без посторонней помощи выходит из него здоровым.
John Gill
9:7 And he arose, and departed to his house. Immediately, at the command of Christ, believing he was able to heal him by a word speaking; and, upon his attempt to arise, found himself perfectly healed of his disease, and endued with such strength, that he could, not only with the greatest ease, arise from his bed, stand upon his feet, and walk alone, without any help; but, as the other evangelists declare, took up his bed, on which he lay, carried it home on his shoulders, in the sight of all the people, praising, and giving glory to God for this wonderful cure, which he had received.
9:89:8: Իբրեւ տեսին ժողովուրդքն, զարմացա՛ն. եւ փառաւո՛ր առնէին զԱստուած զտուի՛չն այնպիսի իշխանութեան՝ մարդկան[146]։[146] Ոմանք. Զտուիչ այնպիսի։
8 Երբ ժողովուրդը այս տեսաւ, զարմացաւ[11]. եւ փառաւորում էր Աստծուն՝ մարդկանց այսպիսի իշխանութիւն տուողին: [11] 11. Լաւագոյն յուն. բն. զարմացաւ բառի փոխարէն ունեն վախեցաւ:
8 Ներկաները երբ տեսան, զարմացան ու փառաւորեցին Աստուած, որ մարդոց այնպիսի իշխանութիւն տուեր է։
Իբրեւ տեսին ժողովուրդքն, զարմացան եւ փառաւոր առնէին զԱստուած, զտուիչն այնպիսի իշխանութեան` մարդկան:

9:8: Իբրեւ տեսին ժողովուրդքն, զարմացա՛ն. եւ փառաւո՛ր առնէին զԱստուած զտուի՛չն այնպիսի իշխանութեան՝ մարդկան[146]։
[146] Ոմանք. Զտուիչ այնպիսի։
8 Երբ ժողովուրդը այս տեսաւ, զարմացաւ[11]. եւ փառաւորում էր Աստծուն՝ մարդկանց այսպիսի իշխանութիւն տուողին:
[11] 11. Լաւագոյն յուն. բն. զարմացաւ բառի փոխարէն ունեն վախեցաւ:
8 Ներկաները երբ տեսան, զարմացան ու փառաւորեցին Աստուած, որ մարդոց այնպիսի իշխանութիւն տուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: Народ же, видев это, удивился и прославил Бога, давшего такую власть человекам.
9:8  ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις.
9:8. Ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) ὄχλοι (crowds,"ἐφοβήθησαν (they-were-feareed-unto,"καὶ (and) ἐδόξασαν (they-reckoned-to) τὸν (to-the-one) θεὸν (to-a-Deity) τὸν (to-the-one) δόντα (to-having-had-given) ἐξουσίαν (to-a-being-out-unto) τοιαύτην (to-the-one-unto-the-one-this) τοῖς (unto-the-ones) ἀνθρώποις. (unto-mankinds)
9:8. videntes autem turbae timuerunt et glorificaverunt Deum qui dedit potestatem talem hominibusAnd the multitude seeing it, feared, and glorified God that gave such power to men.
8. But when the multitudes saw it, they were afraid, and glorified God, which had given such power unto men.
9:8. Then the crowd, seeing this, was frightened, and they glorified God, who gave such power to men.
9:8. But when the multitudes saw [it], they marvelled, and glorified God, which had given such power unto men.
But when the multitudes saw [it], they marvelled, and glorified God, which had given such power unto men:

8: Народ же, видев это, удивился и прославил Бога, давшего такую власть человекам.
9:8  ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις.
9:8. videntes autem turbae timuerunt et glorificaverunt Deum qui dedit potestatem talem hominibus
And the multitude seeing it, feared, and glorified God that gave such power to men.
9:8. Then the crowd, seeing this, was frightened, and they glorified God, who gave such power to men.
9:8. But when the multitudes saw [it], they marvelled, and glorified God, which had given such power unto men.
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
8 (Мк II:12; Лк V:26). «Давшего такую власть человекам». Евангелист в 8 стихе очевидно изображает, какое впечатление произведено было исцелением расслабленного на народ, и, вероятно, в тех самых словах, в каких это было выражаемо самим народом, — народ же был в общем своем составе простой (ocloi). Мог ли он думать о чем-либо особенно высоком, философском, а не выражаться здесь своим простонародным языком? Очевидно, что сила выражения здесь почти равнозначительна тем нашим обычным и простонародным выражениям, какие употребляются у нас, когда мы, услышав о счастье какого-нибудь отдельного человека, говорим: «какое людям счастье».
Adam Clarke: Commentary on the Bible - 1831
9:8: When the multitudes saw it, they marveled - Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Bezae, with several other MSS. and versions, have εφοβηθησαν, feared. In the Gothic, and one copy of the Itala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle; feared to offend against such power and goodness; and glorified God for the works of mercy which he had wrought.
That which to the doctors of the law, the worldly-wise and prudent, is a matter of scandal, is to the humble an occasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inanimate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied!
Albert Barnes: Notes on the Bible - 1834
9:8: They glorified God - See the notes at Mat 5:16. To "glorify" God, here, means to "praise him," or to acknowledge his power. The expression, "which had given such power to people," was a part of "their" praise. It expresses no sentiment of the evangelist about the nature of Christ, but is a record of their feelings and their praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: when: Mat 12:23, Mat 15:31; Mar 2:12, Mar 7:37; Luk 5:26, Luk 7:16
and: Mat 15:31; Luk 5:25, Luk 17:15, Luk 23:47; Act 4:21; Gal 1:24
John Gill
9:8 But when the multitude saw it,.... The miracle that was wrought; when they saw the man take up his bed, and carry it home, which was done by Christ, as a proof of his having power to forgive sin,
they marvelled, and glorified God: they were struck with amazement and astonishment at the sight, it being what was strange and unusual; the like to which they had never seen before, nor heard of: and concluding it to be more than human; they ascribed it to God; they praised, and adored the divine goodness,
which had given such power unto men; of working miracles, healing diseases, and delivering miserable mortals from such maladies, as were otherwise incurable; still looking upon Christ as a mere man, by whom God did these things; not knowing yet the mystery of the incarnation, God manifest in the flesh.
John Wesley
9:8 So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.
9:99:9: Եւ անցեալ ընդ այն Յիսուսի՝ ետես այր մի՝ զի նստէ՛ր ՚ի մաքսաւորութեան, Մատթէ՛ոս անուն. եւ ասէ ցնա. Ե՛կ զկնի իմ։ Եւ յարուցեալ գնա՛ց զկնի նորա[147]։ [147] Յօրինակին պակասէր. Եւ ասէ ցնա. Ե՛կ։
9 Եւ Յիսուս այնտեղով անցնելով՝ տեսաւ Մատթէոս անունով մի մարդու, որ նստել էր մաքսատանը, ու նրան ասաց. «Իմ յետեւի՛ց արի»: Եւ նա վեր կենալով՝ գնաց նրա յետեւից
9 Յիսուս անկէ յառաջ երթալով՝ մարդ մը տեսաւ Մատթէոս անունով, որ մաքս ընդունելու տեղը նստեր էր, ըսաւ անոր. «Ետեւէս եկուր»։ Ան ալ ելաւ անոր ետեւէն գնաց։
Եւ անցեալ ընդ այն Յիսուսի` ետես այր մի զի նստէր ի մաքսաւորութեան, Մատթէոս անուն, եւ ասէ ցնա. Եկ զկնի իմ: Եւ յարուցեալ գնաց զկնի նորա:

9:9: Եւ անցեալ ընդ այն Յիսուսի՝ ետես այր մի՝ զի նստէ՛ր ՚ի մաքսաւորութեան, Մատթէ՛ոս անուն. եւ ասէ ցնա. Ե՛կ զկնի իմ։ Եւ յարուցեալ գնա՛ց զկնի նորա[147]։
[147] Յօրինակին պակասէր. Եւ ասէ ցնա. Ե՛կ։
9 Եւ Յիսուս այնտեղով անցնելով՝ տեսաւ Մատթէոս անունով մի մարդու, որ նստել էր մաքսատանը, ու նրան ասաց. «Իմ յետեւի՛ց արի»: Եւ նա վեր կենալով՝ գնաց նրա յետեւից
9 Յիսուս անկէ յառաջ երթալով՝ մարդ մը տեսաւ Մատթէոս անունով, որ մաքս ընդունելու տեղը նստեր էր, ըսաւ անոր. «Ետեւէս եկուր»։ Ան ալ ելաւ անոր ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: Проходя оттуда, Иисус увидел человека, сидящего у сбора пошлин, по имени Матфея, и говорит ему: следуй за Мною. И он встал и последовал за Ним.
9:9  καὶ παράγων ὁ ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, μαθθαῖον λεγόμενον, καὶ λέγει αὐτῶ, ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῶ.
9:9. Καὶ (And) παράγων (leading-beside,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐκεῖθεν (thither-from,"εἶδεν (it-had-seen) ἄνθρωπον (to-a-mankind) καθήμενον ( to-sitting-down ) ἐπὶ (upon) τὸ (to-the-one) τελώνιον, (to-a-finish-purchaselet,"Μαθθαῖον (to-a-Maththaios) λεγόμενον, (to-being-forthed,"καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἀκολούθει (Thou-should-path-along-unto) μοι: (unto-me) καὶ (and) ἀναστὰς (having-had-stood-up) ἠκολούθησεν (it-pathed-along-unto) αὐτῷ. (unto-it)
9:9. et cum transiret inde Iesus vidit hominem sedentem in teloneo Mattheum nomine et ait illi sequere me et surgens secutus est eumAnd when Jesus passed on from thence, he saw a man sitting in the custom house, named Matthew; and he saith to him: Follow me. And he arose up and followed him.
9. And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.
9:9. And when Jesus passed on from there, he saw, sitting at the tax office, a man named Matthew. And he said to him, “Follow me.” And rising up, he followed him.
9:9. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him:

9: Проходя оттуда, Иисус увидел человека, сидящего у сбора пошлин, по имени Матфея, и говорит ему: следуй за Мною. И он встал и последовал за Ним.
9:9  καὶ παράγων ὁ ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, μαθθαῖον λεγόμενον, καὶ λέγει αὐτῶ, ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῶ.
9:9. et cum transiret inde Iesus vidit hominem sedentem in teloneo Mattheum nomine et ait illi sequere me et surgens secutus est eum
And when Jesus passed on from thence, he saw a man sitting in the custom house, named Matthew; and he saith to him: Follow me. And he arose up and followed him.
9:9. And when Jesus passed on from there, he saw, sitting at the tax office, a man named Matthew. And he said to him, “Follow me.” And rising up, he followed him.
9:9. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк II:13, 14; Лк V:27, 28). В Евангелиях Марка и Луки тот же рассказ передается с некоторыми подробностями и в одинаковой связи. По Марку Спаситель, после исцеления расслабленного в Капернауме, вышел опять к морю, народ следовал за Ним, и Он учил его. На этом пути Он увидел Левия, который после повеления следовать, «встав», пошел за Ним. У Луки нет речи о путешествии Христа к морю; но отмечается обстоятельство, что Матфей после призвания оставил все и, встав, последовал за Христом. Передачу самых слов Христа у трех евангелистов можно считать тожественной. Все три евангелиста связывают рассказ о призвании с предшествующим чудом исцеления расслабленного в Капернауме и последующим затем пиром у Матфея. Отсюда ясно, что тут они говорят об одном и том же событии. Разница только в том, что первый евангелист называет себя Матфеем, а Марк и Лука называют его Левием. Такое разногласие было причиною многочисленных споров и исследований. По мнению одних, совсем не могло быть, чтобы в рассказах, тождественных почти до буквальности, сообщалось о разных лицах. Тождественность Матфея и Левия признавалась, поэтому, издревле думают, что под именем Левия евангелист был вообще известен пред тем, как сделался учеником Христа. А имя Матфея или принято было им уже после призвания, и было дано ему Иисусом Христом (ср. Ин I:42), или же он имел раньше два имени, подобно Иоанну-Марку (Деян XII:12). По мнению других экзегетов, имя Левий указывает собственно на происхождение его из колена Левиина, а Матфей (дар Божий — евр.; то же, что греческое Феодор) было именем, под которым евангелист был известен. Говоря о своем призвании, Матфей из скромности называет себя именем, под которым он был известен, как мытарь, для того, что бы полнее обозначить свою прежнюю греховную жизнь и, следовательно, по противоположности, возвысить Христа, не погнушавшегося им, грешником, мытарем. У самого Матфея нет ни малейшего намека на то, что он назывался Левием, между тем как другие евангелисты, назвав Матфея Левием в рассказах об его призвании, в перечислении апостолов, призванных Христом (Мк III:18; Лк VI:15), упоминают здесь о Матфее и не делают никакого указания на Левия. «Это», говорит Альфорд, «почти необъяснимо, если предполагать, что Матфей имел два имени». Обстоятельство, что, по смыслу рассказа, Матфей тотчас последовал за Христом, еще в древности заставляло сомневаться в подлинности сообщаемого евангелистом факта. Порфирий и Юлиан говорили, что со стороны мытаря неразумно было следовать за «каким-то», призывавшим его, человеком. Но это возражение опровергается тем, что Матфей мог слышать как прежнее учение Христа, так и видеть Его чудеса, и таким образом мог знать Его гораздо раньше своего призвания. В действительности же из рассказа вовсе не видно, чтобы Матфей именно тотчас последовал за Христом, потому что слова «тотчас» в Евангелии нет. Но если бы следование началось и тотчас (ср. Ин I:43), то это вовсе не исключало бы возможности сведения Матфеем счетов и рассчетов по своей прежней деятельности. Нет никакой надобности и предполагать, что пир у Матфея был устроен тотчас же, как он был призван Иисусом Христом к апостольству, хотя это последнее и было возможно. — Матфей был «мытарем» или сборщиком податей. О способах собирания податей в стране, которою в то время управлял Ирод Антипа, у нас не имеется подробных сведений, так что сказать определенно, был ли Матфей должностным лицом, служившим именно у Ирода Антипы (ср. basilikoV, Ин IV:46, epitropoV Hrwdou, Лк VIII:3), или агентом общего собирания налогов в пользу римлян, очень трудно (Цан). Матфей был, несомненно, родом еврей. Если так, то это обстоятельство только еще больше возбуждало к нему недоверие и презрение со стороны его соотечественников, которые считали таких людей изменниками и врагами отечества. Матфей принадлежал к классу мытарей, которых римляне называли portitores (собиравшие подати у перевозов). Мытарей не любили по всей империи. Но должность их была прибыльна. Марк и Лука говорят, что Матфей сидел на «мытнице», под которой, вероятно, не следует разуметь дома, а какой-нибудь шалаш или палатку со столом, где производились счеты и уплачивались деньги за разные товары, провозимые через озеро. Отцом Матфея Марк II:14 называет Алфея. Так как о своем призвании Матфей сообщает среди рассказа о чудесах, совершенных Спасителем, то высказывалось мнение, что его призвание было таким же великим чудом, как и другие чудеса Христа, чудом в том смысле, что мытарь сделался апостолом. Феофилакт, кажется только один, замечает, что Спаситель призвал Матфея не после Петра и Иоанна.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-13: In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here,

I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe,

1. The posture that Christ's call found Matthew in. He was sitting at the receipt of custom, for he was a publican, Luke v. 27. He was a custom-house officer at the port of Capernaum, or an exciseman, or collector of the land-tax. Now, (1.) He was in his calling, as the rest of them whom Christ called, ch. iv. 18. Note, As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed. But, (2.) It was a calling of ill fame among serious people; because it was attended with so much corruption and temptation, and there were so few in that business that were honest men. Matthew himself owns what he was before his conversion, as does St. Paul (1 Tim. i. 13), that the grace of Christ in calling him might be the more magnified, and to show, that God has his remnant among all sorts of people. None can justify themselves in their unbelief, by their calling in the world; for there is no sinful calling, but some have been saved out of it, and no lawful calling, but some have been saved in it.

2. The preventing power of this call. We find not that Matthew looked after Christ, or had any inclination to follow him, though some of his kindred were already disciples of Christ, but Christ prevented him with the blessings of his goodness. He is found of those that seek him not. Christ spoke first; we have not chosen him, but he hath chosen us. He said, Follow me; and the same divine, almighty power accompanied this word to convert Matthew, which attended that word (v. 6), Arise and walk, to cure the man sick of the palsy. Note, A saving change is wrought in the soul by Christ as the Author, and his word as the means. His gospel is the power of God unto salvation, Rom. i. 16. The call was effectual, for he came at the call; he arose, and followed him immediately; neither denied, nor deferred his obedience. The power of divine grace soon answers and overcomes all objections. Neither his commission for his place, nor his gains by it, could detain him, when Christ called him. He conferred not with flesh and blood, Gal. i. 15, 16. He quitted his post, and his hopes of preferment in that way; and, though we find the disciples that were fishers occasionally fishing again afterwards, we never find Matthew at the receipt of custom again.

II. Christ's converse with publicans and sinners upon this occasion; Christ called Matthew, to introduce himself into an acquaintance with the people of that profession. Jesus sat at meat in the house, v. 10. The other evangelists tell us, that Matthew made a great feast, which the poor fishermen, when they were called, were not able to do. But when he comes to speak of this himself, he neither tells us that it was his own house, nor that it was a feast, but only that he sat at meat in the house; preserving the remembrance of Christ's favours to the publicans, rather than of the respect he had paid to Christ. Note, It well becomes us to speak sparingly of our own good deeds.

Now observe, 1. When Matthew invited Christ, he invited his disciples to come along with him. Note, They that welcome Christ, must welcome all that are his, for his sake, and let them have a room in their hearts. 2. He invited many publicans and sinners to meet him. This was the chief thing Matthew aimed at in this treat, that he might have an opportunity of bringing his old associates acquainted with Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Note, They who are effectually brought to Christ themselves, cannot but be desirous that others also may be brought to him, and ambitious of contributing something towards it. True grace will not contentedly eat its morsels alone, but will invite others. When by the conversion of Matthew the fraternity was broken, presently his house was filled with publicans, and surely some of them will follow him, as he followed Christ. Thus did Andrew and Philip, John i. 41, 45; iv. 29. See Judges xiv. 9.

III. The displeasure of the Pharisees at this, v. 11. They cavilled at it; why eateth your Master with publicans and sinners? Here observe, 1. That Christ was quarrelled with. It was not the least of his sufferings, that he endured the contradiction of sinners against himself. None was more quarrelled with by men, than he that came to take up the great quarrel between God and man. Thus he denied himself the honour due to an incarnate Deity, which was to be justified in what he spake, and to have all he said readily subscribed to: for though he never spoke or did anything amiss, every thing he said and did was found fault with. Thus he taught us to expect and prepare for reproach, and to bear it patiently. 2. They that quarrelled with him were the Pharisees; a proud generation of men, conceited of themselves, and censorious of others; of the same temper with those in the prophet's time, who said, Stand by thyself, come not near me; I am holier than thou: they were very strict in avoiding sinners, but not in avoiding sin; none greater zealots than they for the form of godliness, nor greater enemies to the power of it. They were for keeping up the traditions of the elders to a nicety, and so propagating the same spirit that they were themselves governed by. 3. They brought their cavil, not to Christ himself; they had not the courage to face him with it, but to his disciples. The disciples were in the same company, but the quarrel is with the Master: for they would not have done it, if he had not; and they thought it worse in him who was a prophet, than in them; his dignity, they thought, should set him at a greater distance from such company than others. Being offended at the Master, they quarrel with the disciples. Note, It concerns Christians to be able to vindicate and justify Christ, and his doctrines and laws, and to be ready always to give an answer to those that ask them a reason of the hope that is in them, 1 Pet. iii. 15. While he is an Advocate for us in heaven, let us be advocates for him on earth, and make his reproach our own. 4. The complaint was his eating with publicans and sinners: to be intimate with wicked people is against the law of God (Ps. cxix. 115; i. 1); and perhaps by accusing Christ of this to his disciples, they hoped to tempt them from him, to put them out of conceit with him, and so to bring them over to themselves to be their disciples, who kept better company; for they compassed sea and land to make proselytes. To be intimate with publicans was against the tradition of the elders, and, therefore, they looked upon it as a heinous thing. They were angry with Christ for this, (1.) Because they wished ill to him, and sought occasion to misrepresent him. Note, It is an easy and very common thing to put the worst constructions upon the best words and actions. (2.) Because they wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it.

IV. The defence that Christ made for himself and his disciples, in justification of their converse with publicans and sinners. The disciples, it should seem, being yet weak, had to seek for an answer to the Pharisees' cavil, and, therefore, bring it to Christ, and he heard it (v. 12), or perhaps overheard them whispering it to his disciples. Let him alone to vindicate himself and to plead his own cause, to answer for himself and for us too. Two things he urges in his defence,

1. The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now,

(1.) He proves the necessity of the case of the publicans: they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note,

[1.] Sin is the sickness of the soul; sinners are spiritually sick. Original corruptions are the diseases of the soul, actual transgressions are its wounds, or the eruptions of the disease. It is deforming, weakening, disquieting, wasting, killing, but, blessed be God, not incurable. [2.] Jesus Christ is the great Physician of souls. His curing of bodily diseases signified this, that he arose with healing under his wings. He is a skilful, faithful, compassionate Physician, and it is his office and business to heal the sick. Wise and good men should be as physicians to all about them; Christ was so. Hunc affectum versus omnes habet sapiens, quem versus ægros suos medicus--A wise man cherishes towards all around him the feelings of a physician for his patient. Seneca De Const. [3.] Sin-sick souls have need of this Physician, for their disease is dangerous; nature will not help itself; no man can help us; such need have we of Christ, that we are undone, eternally undone, without him. Sensible sinners see their need, and apply themselves to him accordingly. [4.] There are multitudes who fancy themselves to be sound and whole, who think they have no need of Christ, but that they can shift for themselves well enough without him, as Laodicea, Rev. iii. 17. Thus the Pharisees desired not the knowledge of Christ's word and ways, not because they had no need of him, but because they thought they had none. See John ix. 40, 41.

(2.) He proves, that their necessity did sufficiently justify his conduct, in conversing familiarly with them, and that he ought not to be blamed for it; for that necessity made it an act of charity, which ought always to be preferred before the formalities of a religious profession, in which beneficence and munificence are far better than magnificence, as much as substance is better than shows or shadows. Those duties, which are of moral and natural obligation, are to take place even of those divine laws which are positive and ritual, much more of those impositions of men, and traditions of the elders, which make God's law stricter than he has made it. This he proves (v. 13) by a passage quoted out of Hos. vi. 6, I will have mercy and not sacrifice. That morose separation from the society of publicans, which the Pharisees enjoined, was less than sacrifice; but Christ's conversing with them was more than an act of common mercy, and therefore to be preferred before it. If to do well ourselves is better than sacrifice, as Samuel shows (1 Sam. xv. 22, 23), much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is saving a soul from death, Jam. v. 20. Observe how Christ quotes this, Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances: not in meats and drinks and shows of sanctity, not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, ch. xxiii. 23. They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts.

2. He urges the nature and end of his own commission. He must keep to his orders, and prosecute that for which he was appointed to be the great Teacher; now, says he, "I am not come to call the righteous, but sinners to repentance, and therefore must converse with publicans." Observe, (1.) What his errand was; it was to call to repentance. This was his first text (ch. iv. 17), and it was the tendency of all his sermons. Note, The gospel call is a call to repentance; a call to us to change our mind and to change our way. (2.) With whom his errand lay; not with the righteous, but with sinners. That is, [1.] If the children of men had not been sinners, there had been no occasion for Christ's coming among them. He is the Saviour, not of man as man, but of man as fallen. Had the first Adam continued in his original righteousness, we had not needed a second Adam. [2.] Therefore his greatest business lies with the greatest sinners; the more dangerous the sick man's case is, the more occasion there is for the physician's help. Christ came into the world to save sinners, but especially the chief (1 Tim. i. 15); to call not those so much, who, though sinners, are comparatively righteous, but the worst of sinners. [3.] The more sensible any sinners are of their sinfulness, the more welcome will Christ and his gospel be to them; and every one chooses to go where his company is desired, not to those who would rather have his room. Christ came not with an expectation of succeeding among the righteous, those who conceit themselves so, and therefore will sooner be sick of their Saviour, than sick of their sins, but among the convinced humble sinners; to them Christ will come, for to them he will be welcome.
Adam Clarke: Commentary on the Bible - 1831
9:9: Named Matthew - Generally supposed to be the same who wrote this history of our blessed Lord. Mathai signifies a gift in Syriac; probably so named by his parents as implying a gift from God.
The receipt of custom - The custom-house, τελωνιον - the place where the taxes levied by the Romans of the Jews, were collected.
Follow me - That is, become my disciple.
And he arose, and followed him - How blessed it is to be obedient to the first call of Christ - how much happiness and glory are lost by delays, though conversion at last may have taken place!
Albert Barnes: Notes on the Bible - 1834
9:9: He saw a man, named Matthew, sitting at the receipt of custom - That is, at the place where "custom," or "tribute," was received; or, in other words, he was a "publican" or tax-gatherer. See the notes at Mat 5:47. This man was the writer of this gospel. The same account is found in Mar 2:14, and Luk 5:27-28. Both those evangelists call him "Levi." That it was the same man is known by the circumstances in which he was called being the same in all the evangelists, and by their all concurring in the statement that the Saviour was present at a feast soon after he called him, and by the fact that "Levi" is not mentioned in the catalogue of the apostles. The Jews were in the habit of giving several names to the same person. Thus Peter was also called Simon and Cephas. It is worthy of remark that Luke has mentioned a circumstance favorable to Matthew, which Matthew himself has omitted. Luke says "he left all." Had Matthew said this, it would have been a commendation of himself utterly unlike the evangelists. No men were ever further from "praising themselves" than they were.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: named: Mat 21:31, Mat 21:32; Mar 2:14-17; Luk 5:27, Luk 5:28, Levi, Luk 15:1, Luk 15:2, Luk 19:2-10
Follow: Mat 4:18-22; Kg1 19:19-21; Gal 1:16
Geneva 1599
9:9 (2) And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the (d) receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
(2) Christ calls the humble sinners unto him, but he condemns the proud hypocrites.
(d) At the table where the tax was received.
John Gill
9:9 And as Jesus passed forth from thence,.... That is, from Capernaum to the sea side; where, as Mark says, the multitude resorted, and he taught them;
he saw a man named Matthew; the writer of this Gospel. The other evangelists call him Levi, who was the son of Alphaeus: he went by two names; Mark and Luke call him by the name, which perhaps was the more honourable, or the least known, on purpose to conceal the former life of the apostle, which might expose him to the contempt of some; but he himself chooses to mention the name by which he was most known, as an apostle, and that the grace of God might appear the more illustrious in his calling and conversion. The Jews say (h), that one of Christ's disciples was called Matthew, which, as Levi, is an Hebrew name; for though he was a publican, yet a Jew; for it was common with the Jews either to be employed by the Roman officers in collecting the toll or tribute, or to farm it of them.
Sitting at the receipt of custom, or "at the custom house", or "toll booth"; which both the Syriac version, and Munster's Hebrew Gospel, call or , the "publican's house". In the (i) Talmud mention is made of it, in the following parable, upon citing
"it is like, (say the doctors,) to a king of flesh and blood, who passing by , "the toll booth", or "publican's house", says to his servants, give "toll to the publicans": they reply to him, is not all the toll thine? he says to them, all that pass by the ways will learn of me, and will not avoid the toll; so says the holy blessed God, &c.''
The publicans had houses, or booths built for them, at the foot of bridges, at the mouth of rivers, and by the sea shore, where they took toll of passengers that went to and fro: hence we read (k) of bridges being made to take toll at, and of publicans being at the water side (l), and of (m), "the tickets", or "seals of the publicans"; which, when a man had paid toll on one side of a river, were given him by the publican, to show to him that sat on the other side, that it might appear he had paid: in which were written two great letters, bigger than those in common use (n). Thus Matthew was sitting in a toll booth, near the seashore, to receive the toll of passengers that came, or went in ships or boats.
And he saith unto him, follow me; notwithstanding the infamous employment he was in, as accounted by the Jews: this was no bar in the way of his call to be a disciple of Christ; and shows, that there was no merit and motive in him, which was the reason of this high honour bestowed upon him; but was entirely owing to the free, sovereign, and distinguishing grace of Christ, and which was powerful and efficacious: for without telling him what work he must do, or how he must live, and without his consulting with flesh and blood, at once, immediately
he arose, and followed him: such a power went along with the call, that he directly left his employment, how profitable soever it might be to him, and became a disciple of Christ.
(h) T. Bab. Sanhedrim, fol. 43. 1. (i) T. Bab. Succa, fol. 30. 1. (k) T. Bab. Sabbat, fol. 33. 2. (l) Jarchi in Jud. v. 10. (m) Misn. Sabbat, c. 8. sect. 2. T. Hieros. Sabbat, fol. 11. 2. T. Bab. Sabbat, fol. 78. 2. & Bechorot, fol. 30. 2. & Avoda Zara, fol. 39. 1. (n) Jarchi, Maimonides, & Bartenora in Misn. Sabbat, c. 8. sect. 2. & Gloss. in T. Bab. Bechorot, fol. 30. 2.
John Wesley
9:9 He saw a man named Matthew - Modestly so called by himself. The other evangelists call him by his more honourable name, Levi. Sitting - In the very height of his business, at the receipt of custom - The custom house, or place where the customs were received. Mk 2:14; Lk 5:27.
Robert Jamieson, A. R. Fausset and David Brown
9:9 MATTHEW'S CALL AND FEAST. ( = Mk 2:14-17; Lk 5:27-32). (Mt 9:9-13)
And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mk 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"
he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mt 10:3). Mark alone tells us (Mk 2:14) that he was "the son of AlphÃ&brvbr;us"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.
sitting at the receipt of custom--as a publican, which Luke (Lk 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mt 5:46).
and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.
And he--"left all" (Lk 5:28), "arose and followed him."
The Feast (Mt 9:10-13).
9:109:10: Եւ եղեւ իբրեւ բազմեալ էր նա ՚ի տանն, եւ ահա մաքսաւորք եւ մեղաւորք եկեալ եւ բազմեալ էին ընդ Յիսուսի՝ եւ ընդ աշակերտս նորա[148]։ [148] Ոմանք յաւելուն. ՚Ի տանն. եւ ահա բազում մաքսաւորք։
10 Եւ երբ Յիսուս նրա տանը սեղան էր նստել, ահա բազմաթիւ մաքսաւորներ ու մեղաւորներ եկան բազմեցին Յիսուսի եւ նրա աշակերտների հետ
10 Տունը սեղան նստած ատենը՝ ահա ուրիշ շատ մաքսաւորներ եւ մեղաւորներ եկած ու սեղան նստած էին Յիսուսի եւ անոր աշակերտներուն հետ։
Եւ եղեւ իբրեւ բազմեալ էր նա ի տանն, եւ ահա բազում մաքսաւորք եւ մեղաւորք եկեալ եւ բազմեալ էին ընդ Յիսուսի եւ ընդ աշակերտս նորա:

9:10: Եւ եղեւ իբրեւ բազմեալ էր նա ՚ի տանն, եւ ահա մաքսաւորք եւ մեղաւորք եկեալ եւ բազմեալ էին ընդ Յիսուսի՝ եւ ընդ աշակերտս նորա[148]։
[148] Ոմանք յաւելուն. ՚Ի տանն. եւ ահա բազում մաքսաւորք։
10 Եւ երբ Յիսուս նրա տանը սեղան էր նստել, ահա բազմաթիւ մաքսաւորներ ու մեղաւորներ եկան բազմեցին Յիսուսի եւ նրա աշակերտների հետ
10 Տունը սեղան նստած ատենը՝ ահա ուրիշ շատ մաքսաւորներ եւ մեղաւորներ եկած ու սեղան նստած էին Յիսուսի եւ անոր աշակերտներուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: И когда Иисус возлежал в доме, многие мытари и грешники пришли и возлегли с Ним и учениками Его.
9:10  καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῶ ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ.
9:10. Καὶ (And) ἐγένετο ( it-had-became ) αὐτοῦ (of-it) ἀνακειμένου ( of-situating-up ) ἐν (in) τῇ (unto-the-one) οἰκίᾳ, (unto-a-housing-unto,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," πολλοὶ ( much ) τελῶναι (finish-purchasers) καὶ (and) ἁμαρτωλοὶ ( un-adjusted-along ) ἐλθόντες ( having-had-came ) συνανέκειντο ( they-were-situating-up-together ) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) καὶ (and) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ. (of-it)
9:10. et factum est discumbente eo in domo ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eiusAnd it came to pass as he was sitting at meat in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples.
10. And it came to pass, as he sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples.
9:10. And it happened that, as he was sitting down to eat in the house, behold, many tax collectors and sinners arrived, and they sat down to eat with Jesus and his disciples.
9:10. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples:

10: И когда Иисус возлежал в доме, многие мытари и грешники пришли и возлегли с Ним и учениками Его.
9:10  καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῶ ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ.
9:10. et factum est discumbente eo in domo ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius
And it came to pass as he was sitting at meat in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples.
9:10. And it happened that, as he was sitting down to eat in the house, behold, many tax collectors and sinners arrived, and they sat down to eat with Jesus and his disciples.
9:10. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Мк II:15; Лк V:29). Подробнее говорит о том же Марк, яснее — Лука. Матфей же излагает дело слишком кратко, не поставляя стиха 10 в близкую связь с предшествующим. У него дело представляется так: Матфей последовал за Христом, без обозначения, куда именно. Затем речь как будто прерывается, картина следования заменяется сразу же картиной возлежания за столом, причем евангелист совсем не указывает, в чьем доме это происходило. У Марка добавлено, что это происходило в «доме его», но в чьем именно, опять неизвестно, потому что слово «его» можно относить и к Иисусу Христу. Лука присоединяет предложение, что Левий устроил большой пир «в доме своем» (en th oikia autou), из чего заключают, что дом принадлежал самому Левию. Если бы Матфей пришел в дом Христа, то тут не было бы сравнительно ничего особенно замечательного. Но если Христос посетил дом Матфея, то это было замечательно. Он, божественный Учитель, Который учил не так, как книжники и фарисеи, Который творил такие великие чудеса, пришел в дом бедного мытаря и возлег в его доме, принимая от него угощение! Матфей и другие синоптики ясно и желают выставить пред читателями именно этот замечательный факт.
Adam Clarke: Commentary on the Bible - 1831
9:10: Sat at meat in the house - Viz. of Matthew, who it appears, from Luk 5:29, made a great feast on the occasion, thus testifying his gratitude for the honor done him; and that his friends and acquaintances might profit by the teaching of his new master, he invites them to the entertainment that was honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see Mat 5:46) and sinners, αμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, Mat 11:19 (note); Mat 26:45 (note); Mar 2:15-17 (note); Mar 14:41; Luk 5:30-32 (note); Luk 6:32-34 (note); Luk 7:34, Luk 7:37, (note); Luk 7:39; Luk 15:1, Luk 15:2, Luk 15:7, Luk 15:10 (note); Luk 19:7 (note); Luk 24:7 (note); Joh 9:16, Joh 9:24, Joh 9:25, Joh 9:31 (note); Rom 5:8 (note); Gal 2:15 (note); Heb 7:26 (note); Pe1 4:18 (note); in most, if not all of which places, it evidently refers to the character or state of a Gentile, or Heathen. See also the notes on these passages.
Albert Barnes: Notes on the Bible - 1834
9:10: And it came to pass, as Jesus sat at meat in the house - This was at a feast given to him by "Levi" or "Matthew," Luk 5:29. This is another circumstance favorable to Matthew, but omitted by him, and recorded by Luke; showing also that the apostles were averse to praising themselves. To receive Christ hospitably and kindly was a commendable act, and it strongly evinces Matthew's freedom from ostentation that he has not himself mentioned the fact. It thus illustrates the command of the Saviour, as recorded by himself, Mat 6:1-4.
At meat - At the table; at supper.
Many publicans and sinners came - Probably the old friends of Matthew who had been invited by him. The character of a "publican," or tax-gatherer, among the Jews was commonly not very respectable (see notes at Mat 5:47; Mat 18:17), and there is no improbability in supposing that Matthew, before his conversion, had sustained the general character of such people, and that his associations and friendships had been among those who were not remarkable for their morality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: as: Mar 2:15, Mar 2:16, Mar 2:17; Luk 5:29-32
many: Mat 5:46, Mat 5:47; Joh 9:31; Ti1 1:13-16
Geneva 1599
9:10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and (e) sinners came and sat down with him and his disciples.
(e) The publicans who were placed by the Romans, after that time Judea was brought into the form of a province, to gather the taxes, and therefore by the rest of the Jews they were called sinners, that is to say, very vile men.
John Gill
9:10 And it came to pass, as Jesus sat at meat in the house,.... That is, as the Arabic version reads it, in the house of Matthew, not in the toll house, but in his own house; for he immediately quitted the toll booth, and his office there, and followed Christ, and had him to his own house, where he made a great feast for him, as Luke says, to testify the sense he had of the wondrous grace which was bestowed on him; and also, that other publicans and sinners might have an opportunity of hearing Christ, and conversing with him, whom he invited to this feast; his bowels yearning towards them, and sincerely desiring their conversion, which is the nature of true grace: for, when a soul is made a partaker of the grace of God, it is earnestly desirous that this might be the case of others, especially its sinful relations, friends, or companions; and it takes every opportunity of using, or bringing them under the means; so did Matthew: hence it is said,
behold, many publicans and sinners came and sat down with him and his disciples; not of their own accord, but by the invitation of Matthew, and with the good will, and full consent of Christ, who was far from being displeased with their company and freedom; but gladly embraced every opportunity of doing good to the souls of the worst of men; for such as these he came to call and save.
John Wesley
9:10 As Jesus sat at table in the house - Of Matthew, who having invited many of his old companions, made him a feast, Mk 2:15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions: Sinners - Open, notorious, sinners.
Robert Jamieson, A. R. Fausset and David Brown
9:10 And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says (Lk 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mt 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mk 5:21, &c., and Lk 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.
behold, many publicans and sinners--Luke says, "a great company" (Lk 5:29) --came and sat down with him and his disciples. In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
9:119:11: Իբրեւ տեսին փարիսեցիքն՝ ասե՛ն ցաշակերտս նորա. Ընդէ՞ր ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէ՛ վարդապետն ձեր։
11 Երբ փարիսեցիները այդ տեսան, ասացին նրա աշակերտներին. «Ինչո՞ւ է ձեր վարդապետը մաքսաւորների ու մեղաւորների հետ ուտում»
11 Փարիսեցիները երբ տեսան, ըսին անոր աշակերտներուն. «Ինչո՞ւ ձեր վարդապետը մաքսաւորներու ու մեղաւորներու հետ կ’ուտէ»։
Իբրեւ տեսին փարիսեցիքն, ասեն ցաշակերտս նորա. Ընդէ՞ր ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէ վարդապետն ձեր:

9:11: Իբրեւ տեսին փարիսեցիքն՝ ասե՛ն ցաշակերտս նորա. Ընդէ՞ր ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէ՛ վարդապետն ձեր։
11 Երբ փարիսեցիները այդ տեսան, ասացին նրա աշակերտներին. «Ինչո՞ւ է ձեր վարդապետը մաքսաւորների ու մեղաւորների հետ ուտում»
11 Փարիսեցիները երբ տեսան, ըսին անոր աշակերտներուն. «Ինչո՞ւ ձեր վարդապետը մաքսաւորներու ու մեղաւորներու հետ կ’ուտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Увидев то, фарисеи сказали ученикам Его: для чего Учитель ваш ест и пьет с мытарями и грешниками?
9:11  καὶ ἰδόντες οἱ φαρισαῖοι ἔλεγον τοῖς μαθηταῖς αὐτοῦ, διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν;
9:11. καὶ (And) ἰδόντες ( having-had-seen ,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"ἔλεγον (they-were-forthing) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Διὰ (Through) τί (to-what-one) μετὰ (with) τῶν (of-the-ones) τελωνῶν (of-finish-purchasers) καὶ (and) ἁμαρτωλῶν ( of-un-adjusted-along ) ἐσθίει (it-eat-belongeth,"ὁ (the-one) διδάσκαλος (a-teaching-speaker) ὑμῶν; (of-ye?"
9:11. et videntes Pharisaei dicebant discipulis eius quare cum publicanis et peccatoribus manducat magister vesterAnd the Pharisees seeing it, said to his disciples: Why doth your master eat with publicans and sinners?
11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with the publicans and sinners?
9:11. And the Pharisees, seeing this, said to his disciples, “Why does your Teacher eat with tax collectors and sinners?”
9:11. And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?
And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners:

11: Увидев то, фарисеи сказали ученикам Его: для чего Учитель ваш ест и пьет с мытарями и грешниками?
9:11  καὶ ἰδόντες οἱ φαρισαῖοι ἔλεγον τοῖς μαθηταῖς αὐτοῦ, διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν;
9:11. et videntes Pharisaei dicebant discipulis eius quare cum publicanis et peccatoribus manducat magister vester
And the Pharisees seeing it, said to his disciples: Why doth your master eat with publicans and sinners?
9:11. And the Pharisees, seeing this, said to his disciples, “Why does your Teacher eat with tax collectors and sinners?”
9:11. And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:11: When the Pharisees saw it - He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone inspires the soul with true benevolence. The self-righteous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their secular business requires it, or when they have the prospect of doing good to their souls.
Albert Barnes: Notes on the Bible - 1834
9:11: Why eateth and drinketh ... - To eat and drink with others denotes intimacy and familiarity. The Pharisees, by asking this question, accused him of seeking the society of such people, and of being the companion of the wicked. The inference which they would draw was, that he could not be himself righteous, since he delighted in the company of abandoned people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: they said: Mar 2:16, Mar 9:14-16
Why: Mat 11:19; Isa 65:5; Luk 5:30, Luk 15:1, Luk 15:2, Luk 19:7; Co1 5:9-11; Gal 2:15; Heb 5:2; Jo2 1:10
John Gill
9:11 And when the Pharisees saw it,.... The feast Matthew made, the guests that were invited, and particularly that Christ sat down to meat with such vile and wicked company; they and the Scribes, as Mark and Luke add, who generally were together, of the same complexion, equally enemies to Christ, and watchful observers of his conduct, and pretending to a more strict and religious way of life, were offended at all this;
and said to his disciples, which they chose to do, rather than to Christ himself; partly, because they were afraid to engage in a dispute with him, who had just given them a full proof of his omniscience, that he knew the very thoughts and reasonings of their minds, and had so confounded them already, both by his arguments and miracles; and partly, because they might think themselves a match for the disciples, and might hope to stumble and ensnare them, and prevail upon them to quit their profession, and leave following him, whom they would suggest could not be a good man, that was guilty of so evil an action; which, with them, was very unlawful and abhorrent, as that for which they accuse and reprove him,
why eateth your master with publicans and sinners? The "publicans", or gatherers of the Roman tax, toll, or tribute of any sort, whether Jews or Gentiles, were persons of a very infamous character; and, as here, so often, in Jewish writings, are ranked with "sinners", and those of the worst sort: so false swearing was allowed to be made , "to murderers, and to robbers, and to publicans" (o); and so "publicans and thieves" are joined together by Maimonides (p), and a publican is said by him to be as a thief. And indeed this was not only the sense of the Jews, but also of other people, according to those words of Zeno the poet, (q), "all publicans are all of them robbers": though this was not originally their character; for formerly the best of the Roman gentry were employed in this office, till by malpractices it became scandalous, when the meaner sort of people, yea, even vassals, were put into it (r). Now, with such sort of men as these the Pharisees held it unlawful to have any sort of conversation; they expelled such their society, would not dwell with them in the same house, nor eat or drink with them; concerning which, their rules and methods are these;
"a companion, or friend, who becomes the king's collector, or a "publican", or the like, they drive him from society with them: if he abstains from his evil works, then he is as any other man (s).''
Again,
"when the king's collectors enter into a house to dwell, all that are in the house are defiled (t).''
Moreover, it is (u) said, that
"the former saints ate their common food with purity, i.e. with their hands washed, and took care of all defilements every day; and these were called Pharisees; and this sect was exceedingly holy, and was the way of piety; for such a man was separated, and he abstained from the rest of the people, and he did not touch them, , "nor did he eat and drink with them".''
Tit was a general rule with them, that a clean person ought not to eat with an unclean, as they judged the common people to be; nay, that a Pharisee, who was unclean himself, might not eat with another person that was so, and which they boast of, as a great degree of holiness.
"Come and see, (say they (w),) to what a pitch purity has arrived in Israel; for they not only teach, that a pure person may not eat with one that is defiled, but that one that has a "gonorrhoea" may not eat with another that has one, lest he should be used to transgress this way; and a Pharisee that has a "gonorrhoea" may not eat with a common person that has one, lest he should be used to do so.''
Hence they looked upon Christ and his disciples as such, and would insinuate that they were evil men, who had no regard to purity of life and conversation.
(o) Mis. Nedarim, c. 3. sect. 4. (p) Hilch. Gezela, c. 5. sect. 9. 11. (q) Apud Fabricii Graec. Biblioth. l. 2. c. 22. p. 755. (r) Alex. ab Alex. Genial. Dier. l. 2. c. 29. (s) Maimon. Mishcab & Moshab, c. 10. sect. 8. (t) lb. c. 12. sect. 12. (u) lb. Hilchoth Tumaot Okelim. c. 16. sect. 12. (w) T. Bab. Sabbat, fol. 13. 1.
John Wesley
9:11 The Pharisees said to his disciples, Why eateth your Master? - Thus they commonly ask our Lord, Why do thy disciples this? And his disciples, Why doth your Master?
Robert Jamieson, A. R. Fausset and David Brown
9:11 And when the Pharisees--"and scribes," add Mark and Luke (Mk 2:6; Lk 5:21).
saw it, they said--"murmured" or "muttered," says Luke (Lk 5:30).
unto his disciples--not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and sinners?--(See on Lk 15:2).
9:129:12: Իսկ Յիսուս իբրեւ լուաւ՝ ասէ ցնոսա. Ո՛չ պիտոյ է բժիշկ կարողաց՝ այլ հիւանդա՛ց[149]։ [149] Ոմանք. Ոչ է պիտոյ բժ՛՛։
12 Իսկ Յիսուս, երբ լսեց, նրանց ասաց. «Առողջներին բժիշկ պէտք չէ, այլ՝ հիւանդներին
12 Յիսուս՝ երբ լսեց՝ ըսաւ անոնց. «Առողջներուն բժիշկ պէտք չէ, հապա հիւանդներուն։
Իսկ Յիսուս իբրեւ լուաւ, ասէ ցնոսա. Ոչ է պիտոյ բժիշկ կարողաց, այլ` հիւանդաց:

9:12: Իսկ Յիսուս իբրեւ լուաւ՝ ասէ ցնոսա. Ո՛չ պիտոյ է բժիշկ կարողաց՝ այլ հիւանդա՛ց[149]։
[149] Ոմանք. Ոչ է պիտոյ բժ՛՛։
12 Իսկ Յիսուս, երբ լսեց, նրանց ասաց. «Առողջներին բժիշկ պէտք չէ, այլ՝ հիւանդներին
12 Յիսուս՝ երբ լսեց՝ ըսաւ անոնց. «Առողջներուն բժիշկ պէտք չէ, հապա հիւանդներուն։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Иисус же, услышав это, сказал им: не здоровые имеют нужду во враче, но больные,
9:12  ὁ δὲ ἀκούσας εἶπεν, οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ᾽ οἱ κακῶς ἔχοντες.
9:12. ὁ (The-one) δὲ (moreover) ἀκούσας (having-heard) εἶπεν (it-had-said,"Οὐ (Not) χρείαν (to-an-affording-of) ἔχουσιν (they-hold,"οἱ (the-ones) ἰσχύοντες ( force-holding ,"ἰατροῦ (of-an-en-curer,"ἀλλὰ (other) οἱ (the-ones) κακῶς (unto-disrupted) ἔχοντες . ( holding )
9:12. at Iesus audiens ait non est opus valentibus medico sed male habentibusBut Jesus hearing it, said: They that are in health need not a physician, but they that are ill.
12. But when he heard it, he said, They that are whole have no need of a physician, but they that are sick.
9:12. But Jesus, hearing this, said: “It is not those who are healthy who are in need of a physician, but those who have maladies.
9:12. But when Jesus heard [that], he said unto them, They that be whole need not a physician, but they that are sick.
But when Jesus heard [that], he said unto them, They that be whole need not a physician, but they that are sick:

12: Иисус же, услышав это, сказал им: не здоровые имеют нужду во враче, но больные,
9:12  ὁ δὲ ἀκούσας εἶπεν, οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ᾽ οἱ κακῶς ἔχοντες.
9:12. at Iesus audiens ait non est opus valentibus medico sed male habentibus
But Jesus hearing it, said: They that are in health need not a physician, but they that are ill.
9:12. But Jesus, hearing this, said: “It is not those who are healthy who are in need of a physician, but those who have maladies.
9:12. But when Jesus heard [that], he said unto them, They that be whole need not a physician, but they that are sick.
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Adam Clarke: Commentary on the Bible - 1831
9:12: They that be whole need not a physician - A common proverb, which none could either misunderstand or misapply. Of it the reader may make the following use: -
1. Jesus Christ represents himself here as the sovereign Physician of souls.
2. That all stand in need of his healing power.
3. That men must acknowledge their spiritual maladies, and the need they have of his mercy, in order to be healed by him.
4. That it is the most inveterate and dangerous disease the soul can be afflicted with to imagine itself whole, when the sting of death, which is sin, has pierced it through in every part, infusing its poison every where.
Albert Barnes: Notes on the Bible - 1834
9:12: They that be whole ... - Jesus, in reply, said that the whole needed not a physician. Sick persons only needed his aid. A physician would not commonly be found with those that were in health. His proper place was among the sick. So, says he, "If you Pharisees are such as you think yourselves - already pure and holy - you do not need my aid. It would be of no use to you, and you would not thank me for it. With those persons who feel that they are sinners I may be useful, and there is my proper place." Or the expression may mean, "I came on purpose to save sinners: my business is with them. There are none righteous; and as a physician is in his proper place with the "sick," so am I with guilty and miserable sinners."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: They that be whole: Psa 6:2, Psa 41:4, Psa 147:3; Jer 17:14, Jer 30:17, Jer 33:6; Hos 14:4; Mar 2:17; Luk 5:31; Luk 8:43, Luk 9:11, Luk 18:11-13; Rom. 7:9-24; Rev 3:17, Rev 3:18
John Gill
9:12 But when Jesus heard that,.... The charge the Pharisees brought against him, and the insinuations they had made of him to his disciples; which he either overheard himself, or his disciples related to him,
he said unto them; the Pharisees, with an audible voice, not only to confute and convince them, but chiefly to establish his disciples, they were endeavouring to draw away from him:
they that be whole need not a physician; by which he would signify that he was a "physician": and so he is in a spiritual sense, and that a very skilful one: he knows the nature of all the diseases of the soul, without being told them by the patient; what are the true causes of them; what is proper to apply; when is the best time, and what the best manner: he is an universal one, with regard both to diseases and to persons, that apply to him; he heals all sorts of persons, and all sorts of diseases; such as are blind from their birth, are as deaf as the deaf adder, the halt, and the lame, such as have broken hearts, yea the plague in their hearts, and have stony ones, and all the relapses of his people; which he does by his stripes and wounds, by the application of his blood, by his word and Gospel, through sinners looking to him, and touching him: he is an infallible one, none ever went from him without a cure; none ever perished under his hands; the disease he heals never returns more to prevail, so as to bring on death and destruction; and he does all freely, without money, and without price. So Philo the Jew calls the Logos, or word, , "an healer of diseases" (x), and God our legislator, , "the best physician of the diseases of the soul" (y). Now Christ argues from this his character, in vindication of himself; as that he was with these persons, not as a companion of their's, but as a physician to them; and as it is not unlawful, but highly proper and commendable, that a physician should be with the sick; so it was very lawful, fit, and proper, yea praiseworthy in him, to be among these publicans and sinners, for their spiritual good. He suggests indeed, that "they that be whole", in perfect health and strength, as the Pharisees thought themselves to be, even free from all the maladies and diseases of sin, were strong, robust, and able to do anything, and everything of themselves; these truly stood in no "need of" him, as a physician, in their own apprehension; they saw no need of him; in principle they had no need of him, and in practice did not make use of him; and therefore it was to no purpose to attend them, but converse with others, who had need of him:
but they that are sick; who are not only diseased and disordered in all the powers and faculties of their souls, as all Adam's posterity are, whether sensible of it or not; but who know themselves to be so, these see their need of Christ as a physician, apply to him as such, and to them he is exceeding precious, a physician of value; and such were these "publicans" and sinners. These words seem to be a proverbial expression, and there is something like it in the (z) Talmud, , "he that is afflicted with any pain goes", or "let him go to the physician's house"; that is, he that is attended with any sickness, or disease, does, or he ought to, consult a physician.
(x) Allegor. l. 2. p. 93. (y) Quod Deus sit immutab. p. 303. (z) T. Bab. Bava Kama, fol. 46. 2.
Robert Jamieson, A. R. Fausset and David Brown
9:12 But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.
They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
9:139:13: Երթայք ուսարո՛ւք, զինչ է. Զողորմութիւն կամիմ, եւ ո՛չ զզոհ. զի ո՛չ եկի կոչել զարդարս՝ այլ զմեղաւո՛րս։
13 Գնացէ՛ք, սովորեցէ՛ք, թէ ինչ է նշանակում՝ ողորմութիւն եմ կամենում եւ ոչ՝ զոհ. քանզի ես արդարներին կանչելու չեմ եկել, այլ՝ մեղաւորներին:
13 Գացէ՛ք, սորվեցէք թէ ի՛նչ է այս խօսքը. ‘Ողորմութիւն կ’ուզեմ եւ ո՛չ թէ զոհ’. վասն զի ես արդարները կանչելու չեկայ, հապա մեղաւորները ապաշխարութեան*»։
Երթայք, ուսարուք, զի՛նչ է. Զողորմութիւն կամիմ եւ ոչ զզոհ. զի ոչ եկի կոչել զարդարս, այլ` [25]զմեղաւորս:

9:13: Երթայք ուսարո՛ւք, զինչ է. Զողորմութիւն կամիմ, եւ ո՛չ զզոհ. զի ո՛չ եկի կոչել զարդարս՝ այլ զմեղաւո՛րս։
13 Գնացէ՛ք, սովորեցէ՛ք, թէ ինչ է նշանակում՝ ողորմութիւն եմ կամենում եւ ոչ՝ զոհ. քանզի ես արդարներին կանչելու չեմ եկել, այլ՝ մեղաւորներին:
13 Գացէ՛ք, սորվեցէք թէ ի՛նչ է այս խօսքը. ‘Ողորմութիւն կ’ուզեմ եւ ո՛չ թէ զոհ’. վասն զի ես արդարները կանչելու չեկայ, հապա մեղաւորները ապաշխարութեան*»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: пойдите, научитесь, что значит: милости хочу, а не жертвы? Ибо Я пришел призвать не праведников, но грешников к покаянию.
9:13  πορευθέντες δὲ μάθετε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
9:13. πορευθέντες ( Having-been-traversed-of ) δὲ (moreover) μάθετε (ye-should-have-had-learned) τί (to-what-one) ἐστιν (it-be," Ἔλεος ( To-a-compassion ) θέλω ( I-determine ) καὶ ( and ) οὐ ( not ) θυσίαν : ( to-a-surging-unto ) οὐ (not) γὰρ (therefore) ἦλθον (I-had-came) καλέσαι (to-have-called-unto) δικαίους ( to-course-belonged ,"ἀλλὰ (other) ἁμαρτωλούς . ( to-un-adjusted-along )
9:13. euntes autem discite quid est misericordiam volo et non sacrificium non enim veni vocare iustos sed peccatoresGo then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.
13. But go ye and learn what meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.
9:13. So then, go out and learn what this means: ‘I desire mercy and not sacrifice.’ For I have not come to call the just, but sinners.”
9:13. But go ye and learn what [that] meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
But go ye and learn what [that] meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance:

13: пойдите, научитесь, что значит: милости хочу, а не жертвы? Ибо Я пришел призвать не праведников, но грешников к покаянию.
9:13  πορευθέντες δὲ μάθετε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
9:13. euntes autem discite quid est misericordiam volo et non sacrificium non enim veni vocare iustos sed peccatores
Go then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.
9:13. So then, go out and learn what this means: ‘I desire mercy and not sacrifice.’ For I have not come to call the just, but sinners.”
9:13. But go ye and learn what [that] meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк II:17; Лк V:31, 32). Ход мыслей, по-видимому, таков. Вы думаете, что Я неправильно поступил, придя к больным. Вы думаете так потому, что слишком привязаны к закону и его жертвам, полагаете, что все благочестие и угождение Богу исчерпываются тем, что люди приносят Ему жертвы. Но жертвы — жертвами, а в общении с людьми, нуждающимися в помощи, требуются не жертвы, а милосердие к людям. Вы приносите жертвы и относитесь безучастно к людям, требующим милосердия и любви; Я поступаю иначе: первое, выдающееся место в Моей деятельности занимает милосердие. А милосердие это заключается в том, что Я пришел призвать их к Себе, — и притом только их, грешников, а не праведников, — и излечить их от недугов. По поводу слов: Я пришел призвать… некоторые церковные писатели задают следующие вопросы: Христос пришел ко всем, — почему же Он говорит, что не пришел к праведным? Следовательно, были такие люди, которым не было нужно, чтобы Он пришел? Неужели Христос действительно хотел выразить ту мысль, что Он пришел только к грешникам? Если же Он и под грешниками, и под праведниками (мнимыми) в действительности разумеет только грешников, то можно ли Ему приписать мысль о разделении грешников на классы? Отвечая на эти вопросы, скажем, что выражение Христа следует понимать только в самом широком, если не в абсолютном смысле: Он пришел исключительно к грешникам. Почему же не к праведникам? Потому, что их нет. Кто есть человек, который жив будет и не согрешит? Только Христос абсолютно праведен, а все остальные грешны. В 13 стихе выражается таким образом мысль Христа о греховности всех людей. Книжники и фарисеи, считавшие себя праведными, ошибались: они не только были грешны, но — и еще грешнее этих мытарей и их товарищей. Таким образом, различие следует проводить не между грешниками и праведными, а только между грешниками относительно и грешниками абсолютно. Первые не настолько грешны, чтобы не принять Христа; вторые грешнее их потому, что, пред лицом живой и абсолютной Правды и Безгрешности, считают самих себя праведными, и потому не могут принять Христа. Христос никогда не говорил, что все Его должны принять, приняли или принимают. По всему Евангелию проходит мысль о грешниках спасающихся и грешниках, для которых закрыта дверь спасения.
Adam Clarke: Commentary on the Bible - 1831
9:13: I will have mercy, and not sacrifice - Quoted from Sa1 15:22. These are remarkable words. We may understand them as implying,
1st. That God prefers an act of mercy, shown to the necessitous, to any act of religious worship to which the person might be called at that time. Both are good; but the former is the greater good, and should be done in preference to the other.
2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And
3dly. That we should not rest in the sacrifices, but look for the mercy and salvation prefigured by them. This saying was nervously translated by our ancestors, I will mild-heartedness, and not sacrifice.
Go ye and learn - צא ולמד tse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in faith working by love.
I am not come to call the righteous, but sinners - Most of the common editions add, εις μετανοιαν, unto repentance; but this is omitted in the Codex Vatic. and Bezae, sixteen others, both the Syriac, both the Persic, Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman, Origen, Basil, Jerome, Augustin, Ambrose, and Barnabas. The omission is approved by Mill and Bengel. Griesbach leaves it out of the text.
Albert Barnes: Notes on the Bible - 1834
9:13: But go ye and learn ... - To reprove them, and to vindicate his own conduct, he appealed to a passage of Scripture with which they ought to have been acquainted: "I will have mercy, and not sacrifice," Hos 6:6. This is not a declaration on the part of God that he was opposed to "sacrifices" or "offerings for sin;" for he had appointed and commanded many, and had therefore expressed his approbation of them. It is a Hebrew mode of speaking, and means, "I prefer mercy to sacrifice;" or, "I am more pleased with acts of benevolence and kindness than with a mere external compliance with the duties of religion." Mercy here means benevolence or kindness toward others. "Sacrifices" were offerings made to God on account of sin, or as an expression of thanksgiving. They were commonly bloody offerings, or animals slain; signifying that the sinner offering them deserved to die himself, and pointing to the great sacrifice or offering which Christ was to make for the sins of the world. "Sacrifices" were the principal part of the worship of the Jews, and hence came to signify "external worship in general." This is the meaning of the word here. The sense in which our Saviour applies it is this: "You Pharisees are exceedingly tenacious of the "external" duties of religion; but God has declared that he prefers benevolence or mercy to those external duties. It is proper, therefore, that I should associate with sinners for the purpose of doing them good."
I came not to call the righteous ... - No human beings are by nature righteous, Psa 14:3; Rom 1:18-32; Rom 3:10-18. The Pharisees, however, "pretended" to be righteous. Christ might have meant by this answer that it was not the design of his coming to cal such persons to repentance, knowing that they would spurn his efforts, and that to a great extent they would be vain; or, more probably, he meant to affirm that his proper and only business was to call to repentance such people as he was now with. He came to seek and save such, and it was his "proper business," therefore, to associate with them.
Repentance - See the notes at Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: go: Mat 12:3, Mat 12:5, Mat 12:7, Mat 19:4, Mat 21:42, Mat 22:31, Mat 22:32; Mar 12:26; Luk 10:26; Joh 10:34
I will: Pro 21:3; Hos 6:6; Mic 6:6-8
to call: Mat 18:11-13; Mar 2:17; Luk 5:32, Luk 15:3-10, Luk 19:10; Rom 3:10-24; Co1 6:9-11; Ti1 1:13-16
but: Mat 3:2, Mat 3:8, Mat 4:17, Mat 11:20, Mat 11:21, Mat 21:28-32; Isa 55:6, Isa 55:7; Luk 15:7, Luk 24:47; Act 2:38, Act 3:19, Act 5:31, Act 11:18, Act 17:30, Act 17:31, Act 20:21, Act 26:18-20; Rom 2:4-6; Ti1 1:15; Ti2 2:25, Ti2 2:26; Pe2 3:9
John Gill
9:13 But go ye and learn what that meaneth,.... , "go and learn", is a phrase used by the Jews (a), when they are about to explain a passage of Scripture, and fetch an argument from the connection of the text. So the phrase , "what that is", or "what that meaneth", is Talmudic, as, "what is it?" , "what is that which is written?" , "what is the Scripture?" that is, what is the meaning of it? Our Lord speaks in their own dialect, and tacitly reproves their ignorance of the Scriptures; and instead of finding fault with him, and his conduct, he intimates, it would better become them to endeavour to find out the meaning of that passage in Hos 6:6 "I will have mercy, and not sacrifice"; which, if rightly understood, was sufficient to silence all their cavils and objections: and which words are to be taken, not in an absolute and unlimited sense; for sacrifices even of slain beasts, which were offered up in the faith of Christ's sacrifice, and were attended with other acts of religion and piety, were acceptable to God, being his own institutions and appointments; but in a comparative sense, as the following clause in the prophet shows; "and the knowledge of God more than burnt offerings"; and so the sense is given in the "Chaldee paraphrase", after this manner: "for in those that exercise mercy is my good will and pleasure", or "delight", "more than in sacrifice": and the meaning is, that God takes more delight and pleasure, either in showing mercy himself to poor miserable sinners; or in acts of mercy, compassion, and beneficence done by men, to fallen creatures in distress, whether for the good of their bodies, or more especially for the welfare of their souls, than he does even in sacrifices, and in any of the rituals of the ceremonial law, though of his own appointing: and therefore must be supposed to have a less regard to sacrifices, which were offered, neither in a right manner, nor from a right principle, nor to a right end; and still less to human traditions, and customs, which were put upon a level, and even preferred to his institutions; such as these the Pharisees were so zealous of. The force of our Lord's reasoning is, that since his conversation, with publicans and sinners, was an act of mercy and compassion to their souls, and designed for their spiritual good; it must be much more pleasing to God, than had he attended to the traditions of the elders, they charge him with the breach of: besides, what he was now doing was the end of his coming into this world, and which was answered hereby;
for I am not come to call the righteous, but sinners, to repentance. The phrase, "to repentance", is not in the Vulgate Latin, nor in Munster's Hebrew Gospel, nor in the Syriac, Ethiopic, and Persic versions; but is in the Arabic, and in the ancient Greek copies, and is very justly retained. The "repentance" here designed, is not a legal, but an evangelical one: which is attended with faith in Christ, with views, at least hopes of pardon through his blood, and springs from a discovery and sense of his love: it lies in a true sense of sin, and the exceeding sinfulness of it, by the light of the Spirit of God; in a godly sorrow for it, and hearty loathing of it; in real shame and blushing for it, ingenuous confession of it, and departing from it; all which is brought on, influenced, heightened, and increased, by displays of the love of God through Christ. The persons called to this are not the "righteous"; meaning either such who are really so, because these are already called to it, though, whilst in a state of imperfection, daily need the exercise of this grace; or rather such who are so in their own opinion, and in the sight of men only, not in the sight of God, which was the case of the Scribes and Pharisees, and very few of these were called and brought to repentance; but "sinners", even the worst, and chief of sinners, who, as they stand in need of this grace, and when thoroughly convinced, see they do; so Christ came into this world as prophet and minister of the word to "call" them to it: which call of his does not suppose that they had a power to repent of themselves; for this man has not, he is naturally blind, and do not see his sin; his heart is hard and obdurate, and till his eyes are opened, and his stony heart taken away by a superior power to his own, he will never repent; though he may have space, yet if he has not grace given him, he will remain impenitent. No means will bring him to it of themselves, neither the most severe judgments, nor the greatest kindnesses, nor the most powerful ministry; repentance is entirely a free grace gift: nor does the call of Christ imply the contrary; which may be considered either as external, as a preacher of the word, and as such was not always attended to, and effectual, but often slighted and rejected: or as internal, being by the power of his grace effectual; for he who called to repentance, as a minister of the word, as a prince and a saviour, was able to give it, and which none but a divine person is able to do. The Jews have a saying (b) of
"shepherds, collectors of taxes and "publicans", , "that their repentance is difficult".''
Now, since this was the end of his coming into the world, his conduct in conversing with publicans and sinners was in all respects highly to be justified.
(a) T. Bab. Succa, fol. 5. 1. & Sanhedrim, fol. 86. 1. Moses Kotsensis Mitzvot Tora pr. neg. 116. Vid. Maimon. Hilchot Melachim, c. 5. sect. 11. (b) T. Bab. Bava Kama, fol. 94. 3.
John Wesley
9:13 Go ye and learn - Ye that take upon you to teach others. I will have mercy and not sacrifice - That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. Hos 6:6.
Robert Jamieson, A. R. Fausset and David Brown
9:13 But go ye and learn what that meaneth-- (Hos 6:6),
I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.
for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in Mk 2:17; but in Lk 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
9:149:14: Յայնժամ մատե՛ան առ նա աշակերտքն Յովհաննու՝ եւ ասեն. Ընդէ՞ր մե՛ք եւ փարիսեցիքն պահեմք յաճախ, եւ քո աշակերտքդ ո՛չ պահեն։
14 Այն ժամանակ Յովհաննէսի աշակերտները մօտեցան նրան եւ ասացին. «Ինչո՞ւ մենք եւ փարիսեցիները յաճախ ծոմ ենք պահում, իսկ քո աշակերտները չեն պահում»
14 Այն ատեն Յովհաննէսին աշակերտները անոր եկան ու ըսին. «Ինչո՞ւ մենք ու փարիսեցիները շատ անգամ ծոմ կը պահենք իսկ քու աշակերտներդ չեն պահեր»։
Յայնժամ մատեան առ նա աշակերտքն Յովհաննու եւ ասեն. Ընդէ՞ր մեք եւ փարիսեցիքն պահեմք յաճախ, եւ քո աշակերտքդ ոչ պահեն:

9:14: Յայնժամ մատե՛ան առ նա աշակերտքն Յովհաննու՝ եւ ասեն. Ընդէ՞ր մե՛ք եւ փարիսեցիքն պահեմք յաճախ, եւ քո աշակերտքդ ո՛չ պահեն։
14 Այն ժամանակ Յովհաննէսի աշակերտները մօտեցան նրան եւ ասացին. «Ինչո՞ւ մենք եւ փարիսեցիները յաճախ ծոմ ենք պահում, իսկ քո աշակերտները չեն պահում»
14 Այն ատեն Յովհաննէսին աշակերտները անոր եկան ու ըսին. «Ինչո՞ւ մենք ու փարիսեցիները շատ անգամ ծոմ կը պահենք իսկ քու աշակերտներդ չեն պահեր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: Тогда приходят к Нему ученики Иоанновы и говорят: почему мы и фарисеи постимся много, а Твои ученики не постятся?
9:14  τότε προσέρχονται αὐτῶ οἱ μαθηταὶ ἰωάννου λέγοντες, διὰ τί ἡμεῖς καὶ οἱ φαρισαῖοι νηστεύομεν [πολλά], οἱ δὲ μαθηταί σου οὐ νηστεύουσιν;
9:14. Τότε (To-the-one-which-also) προσέρχονται ( they-cometh-toward ) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners) Ἰωάνου (of-an-Ioanes," λέγοντες ( forthing ,"Διὰ (Through) τί (to-what-one) ἡμεῖς (we) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) νηστεύομεν, (we-non-eat-of,"οἱ (the-ones) δὲ (moreover) μαθηταὶ (learners) σοῦ (of-THEE) οὐ (not) νηστεύουσιν; (they-non-eat-of?"
9:14. tunc accesserunt ad eum discipuli Iohannis dicentes quare nos et Pharisaei ieiunamus frequenter discipuli autem tui non ieiunantThen came to him the disciples of John, saying: Why do we and the Pharisees, fast often, but thy disciples do not fast?
14. Then come to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
9:14. Then the disciples of John drew near to him, saying, “Why do we and the Pharisees fast frequently, but your disciples do not fast?”
9:14. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not:

14: Тогда приходят к Нему ученики Иоанновы и говорят: почему мы и фарисеи постимся много, а Твои ученики не постятся?
9:14  τότε προσέρχονται αὐτῶ οἱ μαθηταὶ ἰωάννου λέγοντες, διὰ τί ἡμεῖς καὶ οἱ φαρισαῖοι νηστεύομεν [πολλά], οἱ δὲ μαθηταί σου οὐ νηστεύουσιν;
9:14. tunc accesserunt ad eum discipuli Iohannis dicentes quare nos et Pharisaei ieiunamus frequenter discipuli autem tui non ieiunant
Then came to him the disciples of John, saying: Why do we and the Pharisees, fast often, but thy disciples do not fast?
9:14. Then the disciples of John drew near to him, saying, “Why do we and the Pharisees fast frequently, but your disciples do not fast?”
9:14. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк II:18; Лк V:33). У всех трех евангелистов передача об этом событии, сходная по существу, совершенно разнится по выражениям. Чтобы объяснить, в чем дело, попробуем представить его несколько нагляднее через сопоставление всех трех евангелистов.
Приходят:
Матфей (IX:14) — ученики Иоанна.
Марк (II:18) — ученики Иоанна и фарисеи.
Лука (V:30) — фарисеи и книжники.
Матфей (IX:14) — о себе и фарисеях.
Марк (II:18) — о себе и учениках фарисеев.
Лука (V:33) — об учениках Иоанна и учениках фарисеев.
Из этого сопоставления видно, что пришли ко Христу ученики Иоанна и фарисеи и говорили как о себе самих, так и о других лицах, с ними единомысленных. Так как дальнейшая речь Христа очевидно направлена к ученикам Иоанна, то можно заключить, что они преимущественно выступили пред Христом и говорили Ему. Но так как рядом с ними упоминается о фарисеях, то можно понимать, что последние подстрекали учеников Иоанна предложить Христу вопросы, и, может быть, надеялись поставить Его этим в затруднение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14-17: The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe,

I. The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists (Mark ii. 18 and Luke v. 33) that the disciples of the Pharisees joined with them, and we have reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears; if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand, blowing the coals. Now the complaint is, Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasions of strife and contention; but they often are so, as here; where we may observe,

1. How they boasted of their own fasting. We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John fasted often, partly in compliance with their master's practice, for he came neither eating nor drinking (ch. xi. 18); and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most minded by those that are yet under the discipline of the Spirit, as a Spirit of bondage, whereas, though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they fasted often, at least they thought it often. Note, Most men will proclaim every one his own goodness, Prov. xx. 6. There is a proneness in professors to brag of their own performance in religion, especially if there by any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness.

2. How they blamed Christ's disciples for not fasting so often as they did. Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity.

3. How they brought this complaint to Christ. Note, If Christ's disciples, either by omission or commission, give offence, Christ himself will be sure to hear of it, and be reflected upon for it. O, Jesus, are these thy Christians? Therefore, as we tender the honour of Christ, we are concerned to conduct ourselves well. Observe, The quarrel with Christ was brought to the disciples (v. 11), the quarrel with the disciples was brought to Christ (v. 14), this is the way of sowing discord and killing love, to set people against ministers, ministers against people, and one friend against another.

II. The apology which Christ made for his disciples in this matter. Christ might have upbraided John's disciples with the former part of their question, Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity.
But thou shalt answer, Lord, for me.
Herbert.

Two things Christ pleads in defence of their not fasting.

1. That it was not a season proper for that duty (v. 15): Can the children of the bride-chamber mourn, as long as the bridegroom is with them? Observe, Christ's answer is so framed, as that it might sufficiently justify the practice of his own disciples, and yet not condemn the institution of John, or the practice of his disciples. When the Pharisees fomented this dispute, they hoped Christ would cast blame, either on his own disciples, or on John's, but he did neither. Note, When at any time we are unjustly censured, our care must be only to clear ourselves, not to recriminate, or throw dirt upon others; and such a variety may there be of circumstances, as may justify us in our practice, without condemning those that practise otherwise.

Now his argument is taken from the common usage of joy and rejoicing during the continuance of marriage solemnities; when all instances of melancholy and sorrow are looked upon as improper and absurd, as it was at Samson's wedding, Judges xiv. 17. Now, (1.) The disciples of Christ were the children of the bride-chamber, invited to the wedding-feast, and welcome there; the disciples of the Pharisees were not so, but children of the bond-woman (Gal. iv. 25, 31), continuing under a dispensation of darkness and terror. Note, The faithful followers of Christ, who have the Spirit of adoption, have a continual feast, while they who have the spirit of bondage and fear, cannot rejoice for joy, as other people, Hos. ix. 1. (2.) The disciples of Christ had the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and then should they fast. The thoughts of parting grieved them when he was going, John xvi. 6. Tribulation and affliction befel them when he was gone, and gave them occasion of mourning and praying, that is, of religious fasting. Note, [1.] Jesus Christ is the Bridegroom of his Church, and his disciples are the children of the bride-chamber. Christ speaks of himself to John's disciples under this similitude, because that John had used it, when he called himself a friend of the bridegroom, John iii. 29. And if they would by this hint call to mind what their master then said, they would answer themselves. [2.] The condition of those who are the children of the bride-chamber is liable to many changes and alterations in this world; they sing of mercy and judgment. [3.] It is merry or melancholy with the children of the bride-chamber, according as they have more or less of the bridegroom's presence. When he is with them, the candle of God shines upon their head, and all is well; but when he is withdrawn, though but for a small moment, they are troubled, and walk heavily; the presence and nearness of the sun makes day and summer, his absence and distance, night and winter. Christ is all in all to the church's joy. [4.] Every duty is to be done in its proper season. See Eccles. vii. 14; Jam. v. 13. There is a time to mourn and a time to laugh, to each of which we should accommodate ourselves, and bring forth fruit in due season. In fasts, regard is to be had to the methods of God's grace towards us; when he mourns to us, we must lament; and also to the dispensations of his providence concerning us; there are times when the Lord God calls to weeping and mourning; regard is likewise to be had to any special work before us, ch. xvii. 21; Acts xiii. 2.

2. That they had not strength sufficient for that duty. This is set forth in two similitudes, one of putting new cloth into an old garment, which does but pull the old to pieces (v. 16); the other of putting new wine into old bottles, which does but burst the bottles, v. 17. Christ's disciples were not able to bear these severe exercises so well as those of John and of the Pharisees, which the learned Dr. Whitby gives this reason for: There were among the Jews not only sects of the Pharisees and Essenes, who led an austere life, but also schools of the prophets, who frequently lived in mountains and deserts, and were many of them Nazarites; they had also private academies to train men up in a strict discipline; and possibly from these many of John's disciples might come, and many of the Pharisees; whereas Christ's disciples, being taken immediately from their callings, had not been used to such religious austerities, and were unfit for them, and would by them be rather unfitted for their other work. Note, (1.) Some duties of religion are harder and more difficult than others, like new cloth and new wine, which require most intenseness of mind, and are most displeasing to flesh and blood; such are religious fasting and the duties that attend it. (2.) The best of Christ's disciples pass through a state of infancy; all the trees in Christ's garden are not of a growth, nor all his scholars in the same form; there are babes in Christ and grown men. (3.) In the enjoining of religious exercises, the weakness and infirmity of young Christians ought to be considered: as the food provided for them must be such as is proper for their age (1 Cor. iii. 2; Heb. v. 12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, John xvi. 12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. Such as was God's care of his Israel, when he brought them out of Egypt, not to lead them by the way of the Philistines (Exod. xiii. 17, 18), and such as was Jacob's care of his children and cattle, not to overdrive them (Gen. xxxiii. 13), such is Christ's care of the little ones of his family, and the lambs of his flock: he gently leads them. For want of this care, many times, the bottles break, and the wine is spilled; the profession of many miscarries and comes to nothing, through indiscretion at first. Note, There may be over--doing even in well--doing, a being righteous over-much; and such an over--doing as may prove an undoing through the subtlety of Satan.
Adam Clarke: Commentary on the Bible - 1831
9:14: Thy disciples fast not? - Probably meaning that they did not fast so frequently as the others did, or for the same purposes, which is very likely, for the Pharisees had many superstitious fasts. They fasted in order to have lucky dreams, to obtain the interpretation of a dream, or to avert the evil import of a dream. They also fasted often, in order to obtain the things they wished for. The tract, Taanith is full of these fasts, and of the wonders performed thus by the Jewish doctors.
Albert Barnes: Notes on the Bible - 1834
9:14: Then came the disciples of John ... - This narrative is found also in Mar 2:18-22; Luk 5:33-39. The reference here is to John the Baptist. It is probable that they had understood that John was the forerunner of the Messiah; and if such was the case, they could not account for the fact that there was such a difference between them and the disciples of Jesus. The Pharisees fasted often - regularly twice a week besides the great national days of fasting, Luk 18:12. See the notes at Mat 6:16-18. This was the established custom of the land, and John did not feel himself authorized to make so great a change as to dispense with it. They were desirous of knowing, therefore, why Jesus had done it.
Besides, it is probable that this question was put to Jesus when John was in prison, and his disciples, involved in deep grief on account of it, observed days of fasting. Fasting was the natural expression of sorrow, and they wondered that the followers of Jesus did not join with them in lamenting the captivity of him who was the forerunner and baptizer of their Lord.
Christ, in reply to them, used three illustrations, all of them going to establish the same thing - that "we should observe a fitness and propriety in things." The first is taken from a marriage. The children of the bride-chamber - that is, the bridemen, or "men who had the special care of the bridal chamber, and who were therefore his special friends" - do not think of fasting while he is with them. With them it is a time of festivity and rejoicing, and mourning would not be appropriate. When he is removed or taken away, then their festivity will be ended, and "then" will be the proper time for sorrow. So, says he, John, your friend and teacher, is in captivity. With you it is a time of deep grief, and it is appropriate that you should fast. I am with my disciples. It is with them a time of joy. It is not fit that they should use the tokens of grief, and fast now. When I am taken away, it will then be proper that they should fast. For an account of the ceremonies of an Eastern marriage, see the notes at Mat 25:1-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: the disciples: Mat 11:2; Joh 3:25, Joh 4:1
Why: Mat 6:16, Mat 11:18, Mat 11:19; Pro 20:6; Mar 2:18-22; Luk 5:33-39, Luk 18:9-12
Geneva 1599
9:14 (3) Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
(3) That is, wicked rivalry in matters of small importance.
John Gill
9:14 Then came to him the disciples of John,.... Of John the Baptist, to whom they had addicted themselves, and by whom they abode: though their master was in prison, and the Messiah was known to be come, yet still they were attached to John, and particularly imitated him in the austerities of his life. These, either hearing of the great entertainment made at Matthew's house for Christ, and his disciples, at which they were offended; or else being moved, and set on by the Pharisees, with whom they were agreed in the business of fasting, came to Christ where he was, and put this question to him,
saying, why do we, and the Pharisees, fast oft, but thy disciples fast not? Not that they wanted to know the reason why they and the Pharisees fasted; that they could account for themselves, but why Christ's disciples did not: and this is said not so much by way of inquiry, as reproof; and their sense is; that Christ's disciples ought to fast, as well as they and the Pharisees, and not eat, and drink, and feast in the manner they did. The fastings here referred to are not the public fasts enjoined by the law of Moses, or in any writings of the Old Testament; but private fasts, which were enjoined by John to his disciples, and by the Pharisees to their's; or which were, according to the traditions of the elders, or of their own appointing, and which were very "often" indeed: for besides their fasting twice a week, on Monday and Thursday, Lk 18:12 they had a multitude of fasts upon divers occasions, particularly for rain (c). If the 17th of Marchesvan, or October, came, and there was no rain, private persons kept three days of fasting, viz. Monday, Thursday, and Monday again: and if the month of Cisleu, or November, came, and there was no rain, then the sanhedrim appointed three fast days, which were on the same days as before, for the congregation; and if still there was no rain came, they added three more; and if yet there were none, they enjoined seven more, in all thirteen, which R. Acha and R. Barachiah kept themselves (d). Fasts were kept also on account of many other evils, as pestilence, famine, war, sieges, inundations, or any other calamity; sometimes for trifling things, as for dreams (e), that they might have good ones, or know how to interpret them, or avoid any ill omen by them; and it is almost incredible what frequent fastings some of the Rabbins exercised themselves with, on very insignificant occasions. They (f) say,
"R. Jose , "fasted fourscore fasts" to see R. Chiyah Rubba; at last he saw, and his hands trembled, and his eyes grew dim: --R. Simeon Ben Lakish , "fasted three hundred fastings" to see R. Chiyah Rubba, and did not see him.''
Elsewhere it is said, that R. Ase fasted "thirty days" to see the same person, and saw him not (g). Again (h),
"R. Jonathan fasted every eve of the new year, R. Abin fasted every eve of the feast of tabernacles, R. Zeura fasted "three hundred fasts", and there are that say "nine hundred fasts".''
This may serve to illustrate and prove the frequency of the Jewish fastings. Luke represents this question as put by the Pharisees, which is here put by the disciples of John: it was doubtless put by both agreeing in this matter; and which shows that John's disciples were instigated to it by the Pharisees, who sought to sow discord between them, and to bring Christ and his disciples into contempt with them.
(c) Misn. Taanith, c. 1. sect. 4. 5, 6. & c. 3. sect. 4, 5, 6, 7, 8. Maimon. & Bartenora in ib. (d) T. Hieros. Taanlot, fol. 65. 2. & 66. 4. (e) T. Bab. Sabbat. fol. 10. 1. Maimon Taaniot, c. 1. sect. 12-14. (f) T. Hieros. Cilaim, fol. 32. 2. & Cetubot, fol. 35. 1. (g) Midrash Kohelet, fol. 79. 1. (h) lb. Nedarim, fol. 40. 4. & Taanioth, fol. 66. 1.
John Wesley
9:14 Then - While he was at table. Mk 2:18; Lk 5:33.
9:159:15: Ասէ ցնոսա Յիսուս. Մի՝ եթէ մա՞րթ ինչ իցէ մանկանց առագաստի սո՛ւգ առնուլ՝ մինչ փեսայն ընդ նոսա՛ իցէ. այլ եկեսցեն աւուրք՝ յորժամ բարձցի ՚ի նոցանէ փեսայն, եւ ապա՛ պահեսցեն[150]։ [150] Բազումք. Մի թէ մարթ ինչ... ՚ի նոցանէն։ Յօրինակին. Մանկաց առագաստի։
15 Յիսուս նրանց ասաց. «Միթէ կարելի՞ բան է, որ հարսանքաւորները սուգ պահեն, քանի փեսան նրանց հետ է. բայց կը գան օրեր, երբ փեսան նրանցից կը վերցուի, եւ ապա ծոմ կը պահեն
15 Յիսուս ըսաւ անոնց. «Միթէ կարելի՞ է որ հարսնիքին տղաքը սուգ պահեն, քանի որ փեսան իրենց հետ է. բայց օրեր պիտի գան երբ փեսան իրենցմէ վերցուի, այն ատեն ծոմ պիտի պահեն։
Ասէ ցնոսա Յիսուս. Միթէ մարթ ի՞նչ իցէ մանկանց առագաստի սուգ առնուլ, մինչ փեսայն ընդ նոսա իցէ. այլ եկեսցեն աւուրք, յորժամ բարձցի ի նոցանէ փեսայն, եւ ապա պահեսցեն:

9:15: Ասէ ցնոսա Յիսուս. Մի՝ եթէ մա՞րթ ինչ իցէ մանկանց առագաստի սո՛ւգ առնուլ՝ մինչ փեսայն ընդ նոսա՛ իցէ. այլ եկեսցեն աւուրք՝ յորժամ բարձցի ՚ի նոցանէ փեսայն, եւ ապա՛ պահեսցեն[150]։
[150] Բազումք. Մի թէ մարթ ինչ... ՚ի նոցանէն։ Յօրինակին. Մանկաց առագաստի։
15 Յիսուս նրանց ասաց. «Միթէ կարելի՞ բան է, որ հարսանքաւորները սուգ պահեն, քանի փեսան նրանց հետ է. բայց կը գան օրեր, երբ փեսան նրանցից կը վերցուի, եւ ապա ծոմ կը պահեն
15 Յիսուս ըսաւ անոնց. «Միթէ կարելի՞ է որ հարսնիքին տղաքը սուգ պահեն, քանի որ փեսան իրենց հետ է. բայց օրեր պիտի գան երբ փեսան իրենցմէ վերցուի, այն ատեն ծոմ պիտի պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: И сказал им Иисус: могут ли печалиться сыны чертога брачного, пока с ними жених? Но придут дни, когда отнимется у них жених, и тогда будут поститься.
9:15  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφ᾽ ὅσον μετ᾽ αὐτῶν ἐστιν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν.
9:15. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Μὴ (Lest) δύνανται ( they-ableth ,"οἱ (the-ones) υἱοὶ (sons) τοῦ (of-the-one) νυμφῶνος (of-an-en-briding,"πενθεῖν (to-mourn-unto) ἐφ' (upon) ὅσον (to-which-a-which) μετ' (with) αὐτῶν (of-them) ἐστὶν (it-be) ὁ (the-one) νυμφίος; (bride-belonged?" ἐλεύσονται ( They-shall-come ) δὲ (moreover,"ἡμέραι (days,"ὅταν (which-also-ever) ἀπαρθῇ (it-might-have-been-lifted-off) ἀπ' (off) αὐτῶν (of-them) ὁ (the-one) νυμφίος, (bride-belonged,"καὶ (and) τότε (to-the-one-which-also) νηστεύσουσιν. (they-shall-non-eat-of)
9:15. et ait illis Iesus numquid possunt filii sponsi lugere quamdiu cum illis est sponsus venient autem dies cum auferetur ab eis sponsus et tunc ieiunabuntAnd Jesus said to them: Can the children of the bridegroom mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then they shall fast.
15. And Jesus said unto them, Can the sons of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken away from them, and then will they fast.
9:15. And Jesus said to them: “How can the sons of the groom mourn, while the groom is still with them? But the days will arrive when the groom will be taken away from them. And then they shall fast.
9:15. And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast:

15: И сказал им Иисус: могут ли печалиться сыны чертога брачного, пока с ними жених? Но придут дни, когда отнимется у них жених, и тогда будут поститься.
9:15  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφ᾽ ὅσον μετ᾽ αὐτῶν ἐστιν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν.
9:15. et ait illis Iesus numquid possunt filii sponsi lugere quamdiu cum illis est sponsus venient autem dies cum auferetur ab eis sponsus et tunc ieiunabunt
And Jesus said to them: Can the children of the bridegroom mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then they shall fast.
9:15. And Jesus said to them: “How can the sons of the groom mourn, while the groom is still with them? But the days will arrive when the groom will be taken away from them. And then they shall fast.
9:15. And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
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
15 (Мк II:19–20; Лк V:34–36). Общий смысл речи Христа одинаков у всех трех евангелистов. Речь эта, была, по-видимому, направлена к ученикам Иоанна и напоминала им о том, о чем раньше говорил сам Креститель. По свидетельству евангелиста Иоанна, когда у учеников Крестителя был спор с иудеями об очищении и когда ученики его пришли и сказали ему о Христе (Ин III:25–28), то Креститель говорил между прочим: «имеющий невесту есть жених; а друг жениха, стоящий и внимающий ему, радостью радуется, слыша голос жениха» (Ин III:29). Смысл речи у синоптиков до буквальности сходен по смыслу с этою речью Крестителя. Но вместо слов Иоанна, который только самого себя считал «другом жениха», Христос говорит теперь о многих «друзьях», «сынах чертога брачного», — почти то же, что наши «дружки» на свадьбах. Спаситель совсем не отвечает на первую часть предложенного Ему вопроса, — на заявление, что ученики Иоанна и фарисеи много постятся. «Он вполне предоставляет фарисеем и ученикам Иоанна руководиться своею собственною совестью». Содержание Его ответа все направляется к защите Его учеников. Сам Он принимает на Себя образ жениха, указанный Крестителем. Этот образ не есть что-либо новое, а имеет свои основания в Ветхом Завете (Пс XLIV; Песн; ср. Есф V:22, 23 и Откр XIX:7–9; XXI:9). У евреев брачные пиршества продолжались до семи дней, и это было временем радости и веселья. Между тем, пост служил признаком скорби. Присутствие Христа, как жениха, среди сынов чертога брачного должно было уничтожать в них скорбь, но такое время будет продолжаться не всегда. Подобно тому, как свадебные торжества кончаются и «дружки» расходятся по домам, так кончится и пребывание Христа с учениками. После его отшествия ученики будут поститься. Эти слова нет надобности понимать, как заповедь. Спаситель говорит здесь как бы так: «ученики не могут поститься теперь; но настанут повод и время и для поста, и для разных выражений скорби». Справедливо замечают, что здесь в первый раз у Матфея Господь указывает на Свои страдания.
Adam Clarke: Commentary on the Bible - 1831
9:15: Can the children of the bride-chamber - Νυμφωνος. Or, νυμφιου, bridegroom, as the Cod. Bezae and several versions have it. These persons were the companions of the bridegroom, who accompanied him to the house of his father-in-law when he went to bring the bride to his own home. The marriage-feast among the Jews lasted seven days; but the new married woman was considered to be a bride for thirty days. Marriage feasts were times of extraordinary festivity, and even of riot, among several people of the east.
When the bridegroom shall be taken from them, etc. - There was one annual fast observed in the primitive Church, called by our ancestors the spring fast, and, by us, Lent; by the Greeks τεσσερακοϚη, and by the Latins, Quadrigessima. This fast is pretended to be kept by many, in the present day, in commemoration of our Lord's forty days' fast in the wilderness; but it does not appear that, in the purest ages of the primitive Church, genuine Christians ever pretended that their quadrigessimal fast was kept for the above purpose. Their fast was kept merely to commemorate the time during which Jesus Christ lay under the power of death, which was about Forty Hours; and it was in this sense they understood the words of this text: the days will come, etc. With them, the bridegroom meant Christ: the time in which he was taken away, his crucifixion, death, and the time he lay in the grave. Suppose him dying about twelve o'clock on what is called Friday, and that he rose about four on the morning of his own day, (St. John says, Early, while it was yet dark, Mat 20:1), the interim makes forty hours, which was the true primitive Lent, or quadrigessimal fast. It is true that many in the primitive Church were not agreed on this subject, as Socrates, in his Church History, book v. chap. 22, says, "Some thought they should fast one day; others two; others more." Different Churches also were divided concerning the length of the time, some keeping it three, others five, and others seven weeks; and the historian himself is puzzled to know why they all agreed in calling these fasts, differing so much in their duration, by the name of Quadrigessima, or forty days' fast: the plain obvious reason appears to me to have been simply this: They put Days in the place of Hours; and this absurdity continues in some Christian Churches to the present day. For more on fasting, see Mat 6:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: Can: Mat 25:1-10; Jdg 14:11-20; Psa 45:14, Psa 45:15; Joh 3:29; Rev 19:9, Rev 21:2
when: Luk 24:13-21; Joh 16:6, Joh 16:20-22; Act 1:9, Act 1:10
and then: Isa 22:12; Act 13:1-3, Act 14:23; Co1 7:5; Co2 11:27
Geneva 1599
9:15 And Jesus said unto them, Can the (f) children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
(f) A Hebrew idiom, for they that are admitted into the marriage chamber are as the bridegroom's closest friends.
John Gill
9:15 And Jesus said unto them,.... To the disciples of John, the Pharisees being present, who both have here a full answer; though it seems to be especially directed to the former:
can the children of the bride chamber mourn, as long as the bridegroom, is with them? By the "bridegroom" Christ means himself, who stands in such a relation to his church, and to all, believers; whom he secretly betrothed to himself from all eternity, in the covenant of grace; and openly espouses in the effectual calling; and will still do it in a more public manner at the last day John, the master of those men, who put the question to Christ, had acknowledged him under this character, Jn 3:29 and therefore they ought to own it as belonging to him; so that the argument upon it came with the greater force to them. By "the children of the bride chamber" are meant the disciples, who were the friends of the bridegroom, as John also says he was; and therefore rejoiced at hearing his voice, as these did, and ought to do; their present situation, having the presence of Christ the bridegroom with them, required mirth and not mourning, John, their master, being witness. The allusion is to a nuptial solemnity, which is a time of joy and feasting, and not of sorrow and fasting; when both bride and bridegroom have their friends attending them, who used to be called , "the children of the bride chamber". The bride had her maidens waiting on her; and it is said (i),
"she did not go into the bridechamber but with them; and these are called, , "the children of the bride chamber".''
So the young men that were the friends of the bridegroom, which attended him, were called by the same name; and, according to the Jewish canons, were free from many things they were otherwise obliged to: thus it is said (k):
"the bridegroom, his friends, and all , "the children of the bride chamber", are free from the booth all the seven days;''
that is, from dwelling in booths at the feast of tabernacles, which was too strait a place for such festival solemnities. And again,
"the bridegroom, his friends, and all , "the children of the bride chamber", are free from prayer and the phylacteries;''
that is, from observing the stated times of attending to these things, and much more then were they excused from fasting and mourning; so that the Pharisees had an answer sufficient to silence them, agreeably to their own traditions. Give me leave to transcribe one passage more, for the illustration of this text (l).
"When R. Lazar ben Arach opened, in the business of Mercava, (the visions in the beginning of Ezekiel,) Rabban Jochanan ben Zaccai alighted from his ass; for he said it is not fit I should hear the glory of my Creator, and ride upon an ass: they went, and sat under a certain tree, and fire came down from heaven and surrounded them; and the ministering angels leaped before them, , "as the children of the bride chamber" rejoice before the bridegroom.''
The time of Christ's being with his disciples, between his entrance on his public ministry, and his death, is the time here referred to, during which the disciples had very little care and trouble: this was their rejoicing time, and there was a great deal of reason for it; they had no occasion to fast and mourn; and indeed the Jews themselves say (m), that
"all fasts shall cease in the days of the Messiah; and there shall be no more but good days, and days of joy and rejoicing, as it is said, Zech 8:19.''
But the time will come when the bridegroom will be taken away from them; in a forcible manner, and put to death, as he was;
and then shall they fast and mourn, and be in great distress, as John's disciples now were, on account of their master being in prison.
(i) Zohar in Gen. fol. 6. 4. (k) T. Bab. Succa, fol. 25. 2. & Hieros. Succa, fol. 53. 1. Maimon. Succa, c. 6. sect. 3. (l) T. Hieros. Chagiga, fol. 77. 1. (m) Maimon. Hilchot Taaniot, c. 5. sect. 19.
John Wesley
9:15 The children of the bride chamber - The companions of the bridegroom. Mourn - Mourning and fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. But after I am gone, all my disciples likewise shall be in fastings often.
9:169:16: Ո՛չ ոք արկանէ՛ կապերտ անթափ ՚ի վերայ հնացեալ ձորձոյ. զի առնո՛ւ ելանէ զլրութիւն նորա ՚ի հանդերձէն, եւ եւ՛ս չար պատառումն լինի։
16 Ոչ ոք չօգտագործուած կտաւի կտորը հնացած ձորձի վրայ չի կարկատի, քանի որ այն իր լրիւ չափով կը պատռի կը հանի զգեստից, եւ պատռուածքը աւելի վատ կը լինի
16 Մէկը չի ձգեր նոր լաթի կտոր մը հին հանդերձի մը վրայ, քանզի այն որ անոր լրութեանը համար դրուած է, կ’առնէ հանդերձէն ու պատռուածքը աւելի գէշ կ’ըլլայ.
Ոչ ոք արկանէ կապերտ անթափ ի վերայ հնացեալ ձորձոյ. զի առնու ելանէ [26]զլրութիւն նորա ի հանդերձէն, եւ եւս չար պատառումն լինի:

9:16: Ո՛չ ոք արկանէ՛ կապերտ անթափ ՚ի վերայ հնացեալ ձորձոյ. զի առնո՛ւ ելանէ զլրութիւն նորա ՚ի հանդերձէն, եւ եւ՛ս չար պատառումն լինի։
16 Ոչ ոք չօգտագործուած կտաւի կտորը հնացած ձորձի վրայ չի կարկատի, քանի որ այն իր լրիւ չափով կը պատռի կը հանի զգեստից, եւ պատռուածքը աւելի վատ կը լինի
16 Մէկը չի ձգեր նոր լաթի կտոր մը հին հանդերձի մը վրայ, քանզի այն որ անոր լրութեանը համար դրուած է, կ’առնէ հանդերձէն ու պատռուածքը աւելի գէշ կ’ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: И никто к ветхой одежде не приставляет заплаты из небеленой ткани, ибо вновь пришитое отдерет от старого, и дыра будет еще хуже.
9:16  οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῶ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται.
9:16. οὐδεὶς (Not-moreover-one) δὲ (moreover) ἐπιβάλλει (it-casteth-upon) ἐπίβλημα (to-a-casting-upon-to) ῥάκους (of-a-tatter) ἀγνάφου (of-un-fulled) ἐπὶ (upon) ἱματίῳ (unto-an-apparelet) παλαιῷ: (unto-past-belonged) αἴρει (it-lifteth) γὰρ (therefore,"τὸ (the-one) πλήρωμα (an-en-filling-to) αὐτοῦ (of-it,"ἀπὸ (off) τοῦ (of-the-one) ἱματίου, (of-an-apparelet,"καὶ (and) χεῖρον (more-disrupted) σχίσμα (a-severing-to) γίνεται . ( it-becometh )
9:16. nemo autem inmittit commissuram panni rudis in vestimentum vetus tollit enim plenitudinem eius a vestimento et peior scissura fitAnd nobody putteth a piece of raw cloth unto an old garment. For it taketh away the fulness thereof from the garment, and there is made a greater rent.
16. And no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up taketh from the garment, and a worse rent is made.
9:16. For no one would sew a patch of new cloth onto an old garment. For it pulls its fullness away from the garment, and the tear is made worse.
9:16. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse:

16: И никто к ветхой одежде не приставляет заплаты из небеленой ткани, ибо вновь пришитое отдерет от старого, и дыра будет еще хуже.
9:16  οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῶ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται.
9:16. nemo autem inmittit commissuram panni rudis in vestimentum vetus tollit enim plenitudinem eius a vestimento et peior scissura fit
And nobody putteth a piece of raw cloth unto an old garment. For it taketh away the fulness thereof from the garment, and there is made a greater rent.
9:16. For no one would sew a patch of new cloth onto an old garment. For it pulls its fullness away from the garment, and the tear is made worse.
9:16. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
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
16 (Мк 11, 21; Лк V:36). Выражения здесь у всех трех евангелистов отличаются крайнею темнотою и это всегда доставляло огромные затруднения экзегетам. Яснее мысль этого стиха выражена у Луки (V:36): никто не пришивает заплаты от новой одежды к старой одежде, если же делает иначе, то новая (одежда) разрывается и к старой одежде не подходит заплата от новой одежды. Так по буквальному и возможно точному переводу. — Теперь какую же связь имеют эти слова с предыдущим? Речь была о постах. Отсутствие поста, пока с дружками жених, в новой религии было одною из ее характеристик. Характеристикой старой религии было существование в ней постов. Если теперь отнять новую характеристику и приложить к старой, то в новой образуется пробел, который будет, однако, бесполезен для старой одежды, потому что ее нельзя исправить этой заплатой, если дыра есть в старой одежде, то это — не важно. Она обречена на разрушение. Но в новой одежде образуется дыра, которую неприятно иметь и видеть.
Adam Clarke: Commentary on the Bible - 1831
9:16: No man putteth a piece of new cloth - Ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω. No man putteth a patch of unscoured cloth upon an old garment. This is the most literal translation I can give of this verse, to convey its meaning to those who cannot consult the original. Ρακος αγναφον is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called γναφευς in Greek: and επιβλημα signifies a piece put on, or what we commonly term a patch.
It - taketh from the garment - Instead of closing up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; αιρει γαρ το πληρωμα αυτου - it taketh its fullness or whole breadth from the garment; this I am persuaded is the meaning of the original, well expressed by the Latin, or Itala of the C. Bezae, Tollit enim plenitudo ejus de vestimento. "It takes away its fullness from the garment."
Albert Barnes: Notes on the Bible - 1834
9:16
No man putteth a piece of new cloth ... - A second illustration was drawn from a well-known fact, showing also that there was "a propriety or fitness of things." None of you, says he, in mending an old garment, would take a piece of entire new cloth.
There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here translated "new," in the original means "rude, undressed, not fulled" by the cloth-dresser. In this state, if applied to an old garment, and if wet, it would "contract" and draw off a part of the garment to which it was attached, and thus make the rent worse than it was. So, says he, my "new" doctrines do not match with the old rites of the Pharisees. There is a fitness of things. Their doctrines require much fasting. In my system it would be incongruous; and if my new doctrines were to be attached to their old ones, it would only make the matter worse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: new cloth: or, raw, or unwrought cloth
for: Gen 33:14; Psa 125:3; Isa 40:11; Joh 16:12; Co1 3:1, Co1 3:2, Co1 13:13
Geneva 1599
9:16 No man putteth a piece of (g) new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
(g) Raw, which was never processed by the fuller.
John Gill
9:16 No man putteth a piece of new cloth,.... These words are, by Lk 5:36 called a "parable", as are those in the following verse; and both are commonly interpreted of the unreasonableness and danger of putting young disciples upon severe exercises of religion, as fasting, &c: and it is true, that young converts are to be tenderly dealt with, as they are by Father, Son, and Spirit, as the disciples were by Christ, and the first Christians were by the apostles: and some things in these parables may seem to agree; as that these austerities should be represented as "new", and as burdensome and troublesome, and the disciples as weak, and easily staggered: but then there are others that will not bear; as that the disciples should be compared to "old garments, and old bottles"; when they were "young" converts, and men "renewed" by the Spirit and grace of God, and had on the beautiful robe of Christ's righteousness; and that such severe exercises, under the notion of religion, should be signified by "new wine", which generally designs something pleasant and agreeable: nor were the disciples unable to bear such severities, who very probably had been trained up in them, and been used to them before their conversion; and could now as well have bore them as John's disciples, or the Pharisees, had they been proper and necessary; but the true reason why they were not required of them, was not their weakness, or danger of falling off, and perishing, of which there were none; but because it was unsuitable to their present situation, the bridegroom being with them. But our Lord, in this parable of putting "a piece of new", or "undressed cloth", such as has never passed through the fuller's hands, and so unfit to mend with,
unto an old garment, refers not only to the fastings of the Pharisees, but to their other traditions of the elders, which they held; as such that respected their eating, drinking, and conversing with other persons mentioned in the context, and which observances they joined with their moral performances; on account of which, they looked upon themselves as very righteous persons, and all others as sinners: and to expose their folly, Christ delivers this parable. Wherefore, by "the old garment", I apprehend, is meant their moral and legal righteousness, or their obedience to the moral and ceremonial laws, which was very imperfect, as well as impure, and might be rightly called "filthy rags"; or be compared to an old worn out garment, filthy and loathsome, torn, and full of holes, which cannot keep a person warm, nor screen him from the weather, and so old that it cannot be mended. And by the "piece of new cloth", or "garment", put unto it, or sewed upon it, are intended the traditions of the elders, these men were so fond of, concerning eating, and drinking, and fasting, and hundreds of other things, very idle and trifling, and which were new and upstart notions. Now, by putting, or sewing the new cloth to their old garment, is designed, their joining their observance of these traditions to their other duties of religion, to make up a justifying righteousness before God; but in vain, and to no purpose. Their old garment of their own works, in obedience to the laws of God, moral and ceremonial, was full bad enough of itself; but became abundantly worse, by joining this new piece of men's own devising to it;
for that which is put in to fill it up, taketh from the garment, and the rent is made worse: their new obedience to the traditions of men, making void the law of God, instead of mending, marred their righteousness, and left them in a worse condition than it found them: and besides, as it is in Luke, "the piece that was taken out of the new, agreeth not with the old"; there being no more likeness between the observance of the commandments of men, and obedience to the laws of God, than there is between a piece of new undressed cloth, that has never been washed and worn, and an old worn out garment. Much such a foolish part do those men under the Gospel dispensation act, who join the righteousness of Christ, or a part of it, with their own, in order to make up a justifying righteousness before God; for Christ's righteousness is the only justifying righteousness; it is whole and perfect, and needs nothing to be added to it, nor can it be parted, any more than his seamless coat was; nor a piece taken out of it: nor is there any justification by works, either in whole or in part; the old garment of man's righteousness must be thrown away, in point of justification; it cannot be mended in such a manner; and if any attempts are made in this way, the rent becomes worse: such persons, instead of being justified, are in a worse condition; for they not only set up, and exalt their own righteousness, which is criminal, but disparage the righteousness of Christ as imperfect, by joining it to their's; and whilst they fancy themselves in a good state, are in a most miserable one; harlots and publicans being nearer the kingdom of heaven than these, and enter into it before them; self-righteous persons are more hardly, and with greater difficulty convinced, than such sinners. Moreover, nothing is more disagreeable than such a patch work; Christ's righteousness and a man's own bear no likeness to one another; and such a patched garment must ill become the character and dignity of a saint, a child of God, an heir of heaven.
John Wesley
9:16 This is one reason, - It is not a proper time for them to fast. Another is, they are not ripe for it. New cloth - The words in the original properly signify cloth that hath not passed through the fuller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding less than that, will tear away the edges to which it is sewed.
9:179:17: Եւ ո՛չ արկանեն գինի նո՛ր ՚ի տիկս հինս. ապա թէ ոչ՝ տիկքն պատառին, եւ գինին հեղու, եւ տիկքն կորնչի՛ն. այլ արկանեն գինի նոր ՚ի տի՛կս նորս, եւ երկոքի՛ն պահին[151]։[151] Օրինակ մի ընդ Ոսկանայ. Եւ ոչ ոք արկանէ գինի նոր։
17 Ոչ էլ նոր գինին հին տիկերի մէջ են դնում. ապա թէ ոչ տիկերը կը պատռուեն. ե՛ւ գինին դուրս կը թափուի, ե՛ւ տիկերը կը փչանան. այլ նոր գինին նոր տիկերի մէջ են լցնում, եւ երկուսն էլ պահւում են»:
17 Ո՛չ ալ նոր գինին հին տիկերու մէջ կը դնեն. քանի որ տիկերը կը պատռին ու գինին կը թափի եւ տիկերը կը կորսուին. հապա նոր գինին նոր տիկերու մէջ կը դնեն ու երկուքն ալ կը պահուին»։
Եւ ոչ արկանեն գինի նոր ի տիկս հինս. ապա թէ ոչ` տիկքն պատառին եւ գինին հեղու, եւ տիկքն կորնչին. այլ արկանեն զգինի նոր ի տիկս նորս, եւ երկոքին պահին:

9:17: Եւ ո՛չ արկանեն գինի նո՛ր ՚ի տիկս հինս. ապա թէ ոչ՝ տիկքն պատառին, եւ գինին հեղու, եւ տիկքն կորնչի՛ն. այլ արկանեն գինի նոր ՚ի տի՛կս նորս, եւ երկոքի՛ն պահին[151]։
[151] Օրինակ մի ընդ Ոսկանայ. Եւ ոչ ոք արկանէ գինի նոր։
17 Ոչ էլ նոր գինին հին տիկերի մէջ են դնում. ապա թէ ոչ տիկերը կը պատռուեն. ե՛ւ գինին դուրս կը թափուի, ե՛ւ տիկերը կը փչանան. այլ նոր գինին նոր տիկերի մէջ են լցնում, եւ երկուսն էլ պահւում են»:
17 Ո՛չ ալ նոր գինին հին տիկերու մէջ կը դնեն. քանի որ տիկերը կը պատռին ու գինին կը թափի եւ տիկերը կը կորսուին. հապա նոր գինին նոր տիկերու մէջ կը դնեն ու երկուքն ալ կը պահուին»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: Не вливают также вина молодого в мехи ветхие; а иначе прорываются мехи, и вино вытекает, и мехи пропадают, но вино молодое вливают в новые мехи, и сберегается то и другое.
9:17  οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή γε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται· ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται.
9:17. οὐδὲ (Not-moreover) βάλλουσιν (they-casteth) οἶνον (to-a-wine) νέον (to-new) εἰς (into) ἀσκοὺς (to-leatherns) παλαιούς : ( to-past-belonged ) εἰ (if) δὲ (moreover) μήγε, (lest-too) ῥήγνυνται (they-be-en-bursted) οἱ (the-ones) ἀσκοί, (leatherns) καὶ (and) ὁ (the-one) οἶνος (a-wine) ἐκχεῖται (it-be-poured-out) καὶ (and) οἱ (the-ones) ἀσκοὶ (leatherns) ἀπόλλυνται: (they-be-destructed-off,"ἀλλὰ (other) βάλλουσιν (they-casteth) οἶνον (to-a-wine) νέον (to-new) εἰς (into) ἀσκοὺς (to-leatherns) καινούς , ( to-fresh ) καὶ (and) ἀμφότεροι ( more-around ) συντηροῦνται. (they-be-kept-together-unto)
9:17. neque mittunt vinum novum in utres veteres alioquin rumpuntur utres et vinum effunditur et utres pereunt sed vinum novum in utres novos mittunt et ambo conservanturNeither do they put new wine into old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles: and both are preserved.
17. Neither do put new wine into old wineskins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wineskins, and both are preserved.
9:17. Neither do they pour new wine into old wineskins. Otherwise, the wineskins rupture, and the wine pours out, and the wineskins are destroyed. Instead, they pour new wine into new wineskins. And so, both are preserved.”
9:17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved:

17: Не вливают также вина молодого в мехи ветхие; а иначе прорываются мехи, и вино вытекает, и мехи пропадают, но вино молодое вливают в новые мехи, и сберегается то и другое.
9:17  οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή γε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται· ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται.
9:17. neque mittunt vinum novum in utres veteres alioquin rumpuntur utres et vinum effunditur et utres pereunt sed vinum novum in utres novos mittunt et ambo conservantur
Neither do they put new wine into old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles: and both are preserved.
9:17. Neither do they pour new wine into old wineskins. Otherwise, the wineskins rupture, and the wine pours out, and the wineskins are destroyed. Instead, they pour new wine into new wineskins. And so, both are preserved.”
9:17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
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
17 (Мк II:22; Лк V:37–39). Речь в этом стихе гораздо яснее, чем в 16, и образы понятнее. Всякому известно, что если способную к брожению жидкость заключить в какой-нибудь некрепкий сосуд, то она разорвет его и сама выльется. Христос намеренно принимает всем знакомый образ молодого и, следовательно, подверженного брожению, вина, которое в Палестине и до сих пор вливается в мехи. Если они некрепки, то вино разрывает их, делает их совершенно негодными и само выливается. У Марка и Луки смысл одинаков, если только не иметь в виду прибавки у Луки 39-го стиха, которого нет ни у Матфея, ни у Марка. Выражения у всех трех евангелистов различны. Что разуметь под «молодым вином»? Нужно заметить, что связь речи о новой и старой одежде, новом вине и старых мехах с образами ст. 15. где говорится о брачном пире и о Христе, как женихе, — если думать, что новая одежда и новое вино свойственны брачному пиру, — только внешняя. «Притча» сказана в ответ на вопрос о постах. Под ними и следует разуметь старую одежду и старые мехи. Новое учение о постах это — новая одежда и новое вино. Требовать от учеников прежнего соблюдения постов, значит вливать новое вино в старые мехи или пришивать к старой одежде новую заплату. По Цану, учение в ст. 17 в существенном одинаково, как и в ст. 16, но цель иная, — там говорится о поддержании старого, здесь о сохранении нового.
Adam Clarke: Commentary on the Bible - 1831
9:17: New wine into old bottles - It is still the custom, in the eastern countries, to make their bottles of goat skins: if these happened to be old, and new wine were put into them, the violence of the fermentation must necessarily burst them; and therefore newly made bottles were employed for the purpose of putting that wine in which had not yet gone through its state of fermentation. The institutes of Christ, and those of the Pharisees, could never be brought to accord: an attempt to combine the two systems would be as absurd as it would be destructive. The old covenant made way for the new, which was its completion and its end; but with that old covenant the new cannot be incorporated.
Christian prudence requires that the weak, and newly converted, should be managed with care and tenderness. To impose such duties and mortifications as are not absolutely necessary to salvation, before God has properly prepared the heart by his grace for them, is a conduct as absurd and ruinous as putting a piece of raw, unscoured cloth on an old garment; it is, in a word, requiring the person to do the work of a man, while as yet he is but a little child. Preachers of the Gospel, and especially those who are instruments in God's hand of many conversions, have need of much heavenly wisdom, that they may know to watch over, guide, and advise those who are brought to a sense of their sin and danger. How many auspicious beginnings have been ruined by men's proceeding too hastily, endeavoring to make their own designs take place, and to have the honor of that success themselves which is due only to God.
Albert Barnes: Notes on the Bible - 1834
9:17
Neither do men put new wine ... - The third illustration was taken from wine put into bottles.
Bottles, in Eastern nations, were made, and are still made, of skins of beasts. Generally the skin was taken entire from a sheep or a goat, and, properly prepared, was filled with wine or water. Such bottles are still used, because, in crossing deserts of sand, they have no other conveyances but camels, or other beasts of burden. It would be difficult for them to carry glass bottles or kegs on them. They therefore fill two skins, and fasten them together and lay them across the back of a camel, and thus carry wine or water to a great distance. These bottles were, of course, of different sizes, as the skins of kids, goats, or oxen might be used. Bruce describes particularly a bottle which he saw in Arabia, made in this manner of an ox-skin, which would hold 60 gallons, and two of which were a lead for a camel. By long usage, however, bottles of skins became tender and would be easily ruptured. New wine put into them would ferment, and swell and burst them open. New skins or bottles would yield to the fermenting wine, and be strong enough to hold it from bursting. So, says Christ, there is "fitness" or propriety of things. It is not "fit" that my doctrine should be attached to or connected with the old and corrupt doctrines of the Pharisees. New things should be put together, and made to match.
This account of Eastern bottles may illustrate the following passages in the Bible: The Gibeonites took "wine bottles, old, and rent, and bound up," Jos 9:4. "My belly is ready to burst, like new bottles," Job 32:19. "I am become like a bottle in the smoke," Psa 119:83; i. e., like a bottle of skin hung up in a tent filled with smoke.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: old: Jos 9:4; Job 32:19; Psa 119:83
John Gill
9:17 Neither do men put new wine into old bottles,.... As in the former parable, our Lord exposes the folly of the Scribes and Pharisees, in their zealous attachment to the traditions of the elders; so in this, he gives a reason why he did not call these persons by his Gospel, who were settled upon the old principle of self-righteousness, but sinners, whom he renews by his Spirit and grace: for by "old bottles" are meant, the Scribes and Pharisees. The allusion is to bottles, made of the skins of beasts, which in time decayed, waxed old, and became unfit for use: such were the wine bottles, old and rent, the Gibeonites brought with them, and showed to Joshua, Josh 9:4 and to which the Psalmist compares himself, Ps 119:83 and which the Misnic doctors call and their commentators (o) say, were , "bottles made of skin", or "leather", and so might be rent. Of the use of new and old bottles, take the following hint out of the "Talmud" (p).
"The bottles of the Gentiles, if scraped and "new", they are free for use; if "old", they are forbidden.''
Now the Scribes and Pharisees may be signified by these old bottles, being natural men, no other than as they were born; having never been regenerated, and renewed in the spirit of their minds; in whom the old man was predominant, were mere formal professors of religion, and self-righteous persons: and by "new wine" is meant, either the love and favour of God compared to wine, that is neat and clean, because free from hypocrisy in him, or motives in the creature; to generous wine, for its cheering and reviving effects; and to new wine, not but that it is very ancient, even from everlasting, but, because newly manifested, in the effectual calling and conversion: or the Gospel is signified by wine, for its purity, good flavour, and pleasant taste; for its generous effects, in reviving drooping spirits, refreshing weary persons, and comforting distressed minds; and by new wine, not that it is a new doctrine, an upstart notion, for it is an ancient Gospel, but because newly and more clearly revealed by Christ and his apostles: or the blessings of grace which spring from the love of God, and are manifested in the Gospel, such as pardon of sin, reconciliation and atonement, justifying and sanctifying grace, spiritual joy and peace, and the like. Now as the new wine is not put into old bottles,
else the bottles break, and the wine runneth out, and the bottles perish: so the love of God, the Gospel of the grace of God, and the blessings of it, are not received and retained, nor can they be, by natural men, by self-righteous persons: they do not suit and agree with their old carnal hearts and principles; they slight and reject them, and let them run out, which proves their greater condemnation.
But they put new wine into new bottles, and both are preserved. By "new bottles" are meant sinners, whom Christ calls by his grace, and the Spirit regenerates and renews, who are made new creatures in Christ; who have new hearts, and new spirits, and new principles of light, life, love, faith, and holiness, implanted in them; who have new eyes to see with, new ears to hear with, new feet to walk with, to and in Christ, new hands to work and handle with, and who live a new life and conversation. Now to such as these, the love of God is manifested and shed abroad in their hearts; by these, the Gospel of Christ is truly received and valued, and these enjoy the spiritual blessings of it; and so both the doctrine of the Gospel, and the grace of God, are preserved entire, and these persons saved in the day of Christ.
(o) Jarchi & Bartenora in Misn. Celim, c. 24. sect. 11. & Negaim, c. 11. sect. 11. (p) T. Bab. Avoda Zara, fol. 33. 1.
John Wesley
9:17 New - Fermenting wine will soon burst those bottles, the leather of which is almost worn out. The word properly means vessels made of goats' skins, wherein they formerly put wine, (and do in some countries to this day) to convey it from place to place. Put new wine into new bottles - Give harsh doctrines to such as have strength to receive them.
9:189:18: Մինչ դեռ նա զա՛յս խօսէր ընդ նոսա, ահա իշխան մի մատուցեալ երկի՛ր պագանէր նմա՝ եւ ասէր. Դուստր իմ ա՛րդ եւս վախճանեցաւ. այլ՝ եկեալ դիցե՛ս զձեռն քո ՚ի վերայ նորա՝ եւ կեցցէ՛[152]։ [152] Ոմանք. Մինչդեռ նա զայն խօ՛՛։
18 Մինչ Յիսուս նրանց այս բաներն էր ասում, ահա մի իշխանաւոր, մօտենալով, երկրպագեց նրան ու ասաց. «Իմ դուստրը հէնց նոր մեռաւ, սակայն գայիր եւ քո ձեռքը նրա վրայ դնէիր, եւ նա կը կենդանանար»
18 Երբ անիկա անոնց հետ այս բաները կը խօսէր, ահա իշխան մը եկաւ, երկրպագութիւն կ’ընէր անոր ու կ’ըսէր. «Աղջիկս թերեւս մինչեւ հիմա մեռած է, բայց եկուր ձեռքդ անոր վրայ դիր ու պիտի ապրի»։
Մինչդեռ նա զայս խօսէր ընդ նոսա, ահա իշխան մի մատուցեալ երկիր պագանէր նմա եւ ասէր. Դուստր իմ արդ եւս վախճանեցաւ, այլ եկեալ դիցես զձեռն քո ի վերայ նորա, եւ կեցցէ:

9:18: Մինչ դեռ նա զա՛յս խօսէր ընդ նոսա, ահա իշխան մի մատուցեալ երկի՛ր պագանէր նմա՝ եւ ասէր. Դուստր իմ ա՛րդ եւս վախճանեցաւ. այլ՝ եկեալ դիցե՛ս զձեռն քո ՚ի վերայ նորա՝ եւ կեցցէ՛[152]։
[152] Ոմանք. Մինչդեռ նա զայն խօ՛՛։
18 Մինչ Յիսուս նրանց այս բաներն էր ասում, ահա մի իշխանաւոր, մօտենալով, երկրպագեց նրան ու ասաց. «Իմ դուստրը հէնց նոր մեռաւ, սակայն գայիր եւ քո ձեռքը նրա վրայ դնէիր, եւ նա կը կենդանանար»
18 Երբ անիկա անոնց հետ այս բաները կը խօսէր, ահա իշխան մը եկաւ, երկրպագութիւն կ’ընէր անոր ու կ’ըսէր. «Աղջիկս թերեւս մինչեւ հիմա մեռած է, բայց եկուր ձեռքդ անոր վրայ դիր ու պիտի ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: Когда Он говорил им сие, подошел к Нему некоторый начальник и, кланяясь Ему, говорил: дочь моя теперь умирает; но приди, возложи на нее руку Твою, и она будет жива.
9:18  ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων εἷς ἐλθὼν προσεκύνει αὐτῶ λέγων ὅτι ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ᾽ αὐτήν, καὶ ζήσεται.
9:18. Ταῦτα (To-the-ones-these) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) αὐτοῖς (unto-them," ἰδοὺ ( thou-should-have-had-seen ,"ἄρχων (a-firsting) [εἷς] "[one]"προσελθὼν (having-had-came-toward) προσεκύνει (it-was-kissing-toward-unto) αὐτῷ (unto-it) λέγων (forthing) ὅτι (to-which-a-one,"Ἡ (The-one) θυγάτηρ (a-daughter) μου (of-me) ἄρτι (unto-adjusted) ἐτελεύτησεν: (it-finished-of-unto,"ἀλλὰ (other) ἐλθὼν (having-had-came) ἐπίθες (thou-should-have-had-placed-upon) τὴν (to-the-one) χεῖρά (to-a-hand) σου (of-thee) ἐπ' (upon) αὐτήν, (to-it) καὶ (and) ζήσεται . ( it-shall-life-unto )
9:18. haec illo loquente ad eos ecce princeps unus accessit et adorabat eum dicens filia mea modo defuncta est sed veni inpone manum super eam et vivetAs he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.
18. While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
9:18. As he was speaking these things to them, behold, a certain ruler approached and adored him, saying: “Lord, my daughter has recently passed away. But come and impose your hand upon her, and she will live.”
9:18. While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live:

18: Когда Он говорил им сие, подошел к Нему некоторый начальник и, кланяясь Ему, говорил: дочь моя теперь умирает; но приди, возложи на нее руку Твою, и она будет жива.
9:18  ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων εἷς ἐλθὼν προσεκύνει αὐτῶ λέγων ὅτι ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ᾽ αὐτήν, καὶ ζήσεται.
9:18. haec illo loquente ad eos ecce princeps unus accessit et adorabat eum dicens filia mea modo defuncta est sed veni inpone manum super eam et vivet
As he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.
9:18. As he was speaking these things to them, behold, a certain ruler approached and adored him, saying: “Lord, my daughter has recently passed away. But come and impose your hand upon her, and she will live.”
9:18. While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
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
18 (Мк V:22, 23; Лк VIII:41, 42). Противоречие, получающееся здесь между Матфеем и другими синоптиками, некоторые экзегеты считают непримиримым. Но с этим едва ли можно согласиться, если допустить, что Матфей излагает события кратко, опуская подробности, какие встречаем у других синоптиков. Фактически все дело представляется так. Иаир оставил свою дочь только умирающею, но не умершею, и когда пришел к Спасителю, то думал, что она уже умерла. Он сказал, поэтому, о смерти дочери или по догадке, или потому, что получил известие об ее смерти во время самых переговоров с Спасителем. О воскрешении сына вдовы Наинской Матфей и Марк не упоминают. Из рассказа Луки можно заключить, что это событие было раньше воскрешения дочери Иаира. Если так, то легко понять, почему Иаир просит Христа придти и возложить на свою дочь руки. Но если воскрешение дочери Иаира было первым воскресением, то нелегко понять у Матфея речь отца, так как он просит Спасителя не о чем ином, как о воскрешении своей дочери. Нужно, поэтому, предполагать, что Иаиру был уже известен факт воскрешения сына вдовы Наинской. — Что касается имени Иаир, то оно значит то, что блестит или светит, от евр. корня ор, т. е. засветил (luxit). Иаир был несомненно еврей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-26: We have here two passages of history put together; that of the raising of Jairus's daughter to life, and that of the curing of the woman that had the bloody issue, as he was going to Jairus's house, which is introduced in a parenthesis, in the midst of the other; for Christ's miracles were thick sown, and interwoven; the work of him that sent him was his daily work. He was called to do these good works from speaking the things foregoing, in answer to the cavils of the Pharisees, v. 18: While he spake these things; and we may suppose it is a pleasing interruption given to that unpleasant work of disputation, which, though sometimes needful, a good man will gladly leave, to go about a work of devotion or charity. Here is,

I. The ruler's address to Christ, v. 18. A certain ruler, a ruler of the synagogue, came and worshipped him. Have any of the rulers believed on him? Yes, here was one, a church ruler, whose faith condemned the unbelief of the rest of the rulers. This ruler had a little daughter, of twelve years old, just dead, and this breach made upon his family comforts was the occasion of his coming to Christ. Note, In trouble we should visit God: the death of our relations should drive us to Christ, who is our life; it is well if any thing will do it. When affliction is in our families, we must not sit down astonished, but, as Job, fall down and worship. Now observe,

1. His humility in this address to Christ. He came with his errand to Christ himself, and did not send his servant. Note, It is no disparagement to the greatest rulers, personally to attend on the Lord Jesus. He worshipped him, bowed the knee to him, and gave him all imaginable respect. Note, They that would receive mercy from Christ must give honour to Christ.

2. His faith in this address; "My daughter is even now dead," and though any other physician would now come too late (nothing more absurd than post mortem medicina--medicine after death), yet Christ comes not too late; he is a Physician after death, for he is the resurrection and the life; "O come then, and lay thy hand upon her, and she shall live." This was quite above the power of nature (a privatione ad habitum non datur regressus--life once lost cannot be restored), yet within the power of Christ, who has life in himself, and quickeneth whom he will. Now Christ works in an ordinary, by nature and not against it, and, therefore, we cannot in faith bring him such a request as this; while there is life, there is hope, and room for prayer; but when our friends are dead, the case is determined; we shall go to them, but they shall not return to us. But while Christ was here upon earth working miracles, such a confidence as this was not only allowable but very commendable.

II. The readiness of Christ to comply with his address, v. 19. Jesus immediately arose, left his company, and followed him; he was not only willing to grant him what he desired, in raising his daughter to life, but to gratify him so far as to come to his house to do it. Surely he never said to the seed of Jacob, Seek ye me in vain. He denied to go along with the nobleman, who said, Sir, come down, ere my child die (John iv. 48-50), yet he went along with the ruler of the synagogue, who said, Sir, come down, and my child shall live. The variety of methods which Christ took in working his miracles is perhaps to be attributed to the different frame and temper of mind which they were in who applied to him, which he who searcheth the heart perfectly knew, and accommodated himself to. He knows what is in man, and what course to take with him. And observe, when Jesus followed him, so did his disciples, whom he had chosen for his constant companions; it was not for state, or that he might come with observation, that he took his attendants with him, but that they might be the witnesses of his miracles, who were hereafter to be the preachers of his doctrine.

III. The healing of the poor woman's bloody issue. I call her a poor woman, not only because her case was piteous, but because, she had spent it all upon physicians, for the cure of her distemper, and was never the better; which was a double aggravation of the misery of her condition, that she had been full, but was now empty; and that she had impoverished herself for the recovery of her health, and yet had not her health neither. This woman was diseased with a constant issue of blood twelve years (v. 20); a disease, which was not only weakening and wasting, and under which the body must needs languish; but which also rendered her ceremonially unclean, and shut her out from the courts of the Lord's house; but it did not cut her off from approaching to Christ. She applied herself to Christ, and received mercy from him, by the way, as he followed the ruler, whose daughter was dead, to whom it would be a great encouragement, and a help to keep up his faith in the power of Christ. So graciously does Christ consider the frame, and consult the case, of weak believers. Observe,

1. The woman's great faith in Christ, and in his power. Her disease was of such a nature, that her modesty would not suffer her to speak openly to Christ for a cure, as others did, but by a peculiar impulse of the Spirit of faith, she believed him to have such an overflowing fulness of healing virtue, that the very touch of his garment would be her cure. This, perhaps, had something of fancy mixed with faith; for she had no precedent for this way of application to Christ, unless, as some think, she had an eye to the raising of the dead man by the touch of Elisha's bones, 2 Kings xiii. 21. But what weakness of understanding there was in it, Christ was pleased to overlook, and to accept the sincerity and strength of her faith; for he eateth the honey-comb with the honey, Cant. iv. 11. She believed she should be healed if she did but touch the very hem of his garment, the very extremity of it. Note, There is virtue in every thing that belongs to Christ. The holy oil with which the high priest was anointed, ran down to the skirts of his garments, Ps. cxxxiii. 2. Such a fulness of grace is there in Christ, that from it we may all receive, John i. 16.

2. Christ's great favour to this woman. He did not suspend (as he might have done) his healing influences, but suffered this bashful patient to steal a cure unknown to any one else, though she could not think to do it unknown to him. And now she was well content to be gone, for she had what she came for, but Christ was not willing to let he to so; he will not only have his power magnified in her cure, but his grace magnified in her comfort and commendation: the triumphs of her faith must be to her praise and honour. He turned about to see for her (v. 22), and soon discovered her. Note, It is great encouragement to humble Christians, that they who hide themselves from men are known to Christ, who sees in secret their applications to heaven when most private. Now here,

(1.) He puts gladness into her heart, by that word, Daughter, be of good comfort. She feared being chidden for coming clandestinely, but she is encouraged. [1.] He calls her daughter, for he spoke to her with the tenderness of a father, as he did to the man sick of the palsy (v. 2), whom he called son. Note, Christ has comforts ready for the daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1 Sam. i. 15. Believing women are Christ's daughters, and he will own them as such. [2.] He bids her be of good comfort: she has reason to be so, if Christ own her for a daughter. Note, The saints' consolation is founded in their adoption. His bidding her be comforted, brought comfort with it, as his saying, Be ye whole, brought health with it. Note, It is the will of Christ that his people should be comforted, and it is his prerogative to command comfort to troubled spirits. He creates the fruit of the lips, peace, Isa. lvii. 19.

(2.) He puts honour upon her faith. That grace of all others gives most honour to Christ, and therefore he puts most honour upon it; Thy faith has made thee whole. Thus by faith she obtained a good report. And as of all graces Christ puts the greatest honour upon faith, so of all believers he puts the greatest honour upon those that are most humble; as here on this woman, who had more faith than she thought she had. She had reason to be of good comfort, not only because she was made whole, but because her faith had made her whole; that is, [1.] She was spiritually healed; that cure was wrought in her which is the proper fruit and effect of faith, the pardon of sin and the work of grace. Note, We may then be abundantly comforted in our temporal mercies when they are accompanied with those spiritual blessings that resemble them; our food and raiment will be comfortable, when by faith we are fed with the bread of life, and clothed with the righteousness of Jesus Christ; our rest and sleep will be comfortable, when by faith we repose in God, and dwell at ease in him; our health and prosperity will be comfortable, when by faith our souls prosper, and are in health. See Isa. xxxviii. 16, 17. [2.] Her bodily cure was the fruit of faith, of her faith, and that made it a happy, comfortable cure indeed. They out of whom the devils were cast, were helped by Christ's sovereign power; some by the faith of others (as v. 2); but it is thy faith that has made thee whole. Note, Temporal mercies are then comforts indeed to us, when they are received by faith. If, when in pursuit of mercy, we prayed for it in faith, with an eye to the promise, and in dependence upon that, if we desired it for the sake of God's glory, and with a resignation to God's will, and have our hearts enlarged by it in faith, love, and obedience, we may then say, it was received by faith.

IV. The posture in which he found the ruler's house, v. 23. --He saw the people and the minstrels, or musicians, making a noise. The house was in a hurry: such work does death make, when it comes into a family; and, perhaps, the necessary cares that arise at such a time, when our dead is to be decently buried out of our sight, give some useful diversion to that grief which is apt to prevail and play the tyrant. The people in the neighbourhood came together to condole on account of the loss, to comfort the parents, to prepare for, and attend on, the funeral, which the Jews were not wont to defer long. The musicians were among them, according to the custom of the Gentiles, with their doleful, melancholy tunes, to increase the grief, and stir up the lamentations of those that attended on this occasion; as (they say) is usual among the Irish, with their Ahone, Ahone. Thus they indulged a passion that is apt enough of itself to grow intemperate, and affected to sorrow as those that had no hope. See how religion provides cordials, where irreligion administers corrosives. Heathenism aggravates that grief which Christianity studies to assuage. Or perhaps these musicians endeavoured on the other hand to divert the grief and exhilarate the family; but, as vinegar upon nitre, so is he that sings songs to a heavy heart. Observe, The parents, who were immediately touched with the affliction, were silent, while the people and minstrels, whose lamentations were forced, made such a noise. Note, The loudest grief is not always the greatest; rivers are most noisy where they run shallow. Ille dolet vere, qui sine teste dolet--That grief is most sincere, which shuns observation. But notice is taken of this, to show that the girl was really dead, in the undoubted apprehension of all about her.

V. The rebuke that Christ gave to this hurry and noise, v. 24. He said, Give place. Note, Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. They that harden themselves in sorrow, and, like Rachel, refuse to be comforted, should think they hear Christ saying to their disquieting thoughts, Give place: "Make room for him who is the Consolation of Israel, and brings with him strong consolations, strong enough to overcome the confusion and tyranny of these worldly griefs, if he may but be admitted into the soul." He gives a good reason why they should not thus disquiet themselves and one another; The maid is not dead but sleepeth. 1. This was eminently true of this maid, that was immediately to be raised to life; she was really dead, but not so to Christ, who knew within himself what he would do, and could do, and who had determined to make her death but as a sleep. There is little more difference between sleep and death, but in continuance; whatever other difference there is, it is but a dream. This death must be but of short continuance, and therefore is but a sleep, like one night's rest. He that quickens the dead, may well call the things which be not as though they were, Rom. iv. 17. 2. It is in a sense true of all that die, chiefly of them that die in the Lord. Note, (1.) Death is a sleep. All nations and languages, for the softening of that which is so dreadful, and withal so unavoidable, and the reconciling of themselves to it, have agreed to call it so. It is said, even of the wicked kings, that they slept with their fathers; and of those that shall arise to everlasting contempt, that they sleep in the dust, Dan. xii. 2. It is not the sleep of the soul; its activity ceases not; but the sleep of the body, which lies down in the grave, still and silent, regardless and disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and death a long sleep. But the death of the righteous is in a special manner to be looked upon as a sleep, Isa. lvii. 2. They sleep in Jesus (1 Thess. iv. 14); they not only rest from the toils and labours of the day, but rest in hope of a joyful waking again in the morning of the resurrection, when they shall wake refreshed, wake to a new life, wake to be richly dressed and crowned, and wake to sleep no more. (2.) The consideration of this should moderate our grief at the death of our dear relations: "say not, They are lost; no, they are but gone before: say not, They are slain; no, they are but fallen asleep; and the apostle speaks of it as an absurd thing to imagine that they that are fallen asleep in Christ are perished (1 Cor. xv. 18); give place, therefore, to those comforts which the covenant of grace ministers, fetched from the future state, and the glory to be revealed."

Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was? They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise.

VI. The raising of the damsel to life by the power of Christ, v. 25. The people were put forth. Note, Scorners that laugh at what they see and hear that is above their capacity, are not proper witnesses of the wonderful works of Christ, the glory of which lies not in pomp, but in power. The widow's son at Nain, and Lazarus, were raised from the dead openly, but this damsel privately; for Capernaum, that had slighted the lesser miracles of restoring health, was unworthy to see the greater, of restoring life; these pearls were not to be cast before those that would trample them under their feet.

Christ went in and took her by the hand, as it were to awake her, and to help her up, prosecuting his own metaphor of her being asleep. The high priest, that typified Christ, was not to come near the dead (Lev. xxi. 10, 11), but Christ touched the dead. The Levitical priesthood leaves the dead in their uncleanness, and therefore keeps at a distance from them, because it cannot remedy them; but Christ, having power to raise the dead, is above the infection, and therefore is not shy of touching them. He took her by the hand, and the maid arose. So easily, so effectually was the miracle wrought; not by prayer, as Elijah did (1 Kings xvii. 21), and Elisha (2 Kings iv. 33), but by a touch. They did it as servants, he as a Son, as a God, to whom belong the issues from death. Note, Jesus Christ is the Lord of souls, he commands them forth, and commands them back, when and as he pleases. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. He helps us up, or we lie still.

VII. The general notice that was taken of this miracle, though it was wrought privately; v. 26. The fame thereof went abroad into all that land: it was the common subject of discourse. Note, Christ's works are more talked of than considered and improved. And doubtless, they that heard only the report of Christ's miracles, were accountable for that as well as they that were eye-witnesses of them. Though we at this distance have not seen Christ's miracles, yet having an authentic history of them, we are bound, upon the credit of that, to receive his doctrine; and blessed are they that have not seen, and yet have believed, John xx. 29.
Adam Clarke: Commentary on the Bible - 1831
9:18: A certain ruler - There were two officers in the synagogue, חזן הכנסת chazan ha-ceneseth, the bishop or overseer of the congregation; and ראש הכנסת rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, etc. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See Mar 5:22; Luk 8:41.
My daughter is even now dead - Or, my daughter was just now dying; αρτι ετελευτησεν, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, עתה מתה atah matah, which, without the points, may signify either, She is dead, or She is dying.
To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are.
First, A man should place himself in the presence of God - he came unto him.
Secondly, He should humble himself sincerely before God - he fell down before him - at his feet. Mar 5:22.
Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mar 5:23.
Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - put thy hand upon her, and she shall live.
He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfill the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.
Albert Barnes: Notes on the Bible - 1834
9:18
There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a "ruler of the synagogue;" that is, one of the elders to whom was committed the care of the synagogue.
See the notes at Mat 4:23.
And worshipped him - That is, fell down before him, or expressed his respect for him by a token of profound regard. See the notes at Mat 2:2.
My daughter is even now dead - Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was "at the point of death," and that information of her actual death was brought to him by one who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and stated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he says that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was "about to die," or "was dying," and then in a few moments sending word that "she was dead." The Greek word, rendered "is even now dead," does not of necessity mean, as our translation would express, that she had actually expired, but only that she was "dying" or about to die. Compare Gen 48:21. It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: "My daughter was so sick that she must be by this time dead."
Come and lay thy hand upon her - It was customary for the Jewish prophets, in conferring favors, to lay their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: behold: Mark 5:22-43; Luke 8:41-56
ruler: Luk 8:49, Luk 13:14, Luk 18:18; Act 13:15
worshipped: Mat 8:2, Mat 14:33, Mat 15:25, Mat 17:14, Mat 20:20, Mat 28:17; Mar 5:22; Luk 17:15, Luk 17:16; Act 10:25, Act 10:26
My daughter: Mat 9:24; Mar 5:23; Luk 7:2, Luk 8:42, Luk 8:49; Joh 4:47-49
come: Mat 8:8, Mat 8:9; Kg2 5:11; Joh 11:21, Joh 11:22, Joh 11:25, Joh 11:32
Geneva 1599
9:18 (4) While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
(4) There is no evil so old, and incurable, which Christ cannot heal by and by, if he is touched with true faith, but lightly as it were with the hand.
John Gill
9:18 While he spake these things unto them,.... To the Scribes and Pharisees, and to John's disciples, concerning, and in vindication of his, and his disciples, eating and drinking with publicans and sinners, and their not fasting as others did; and while he spake these parables, to expose the folly of self-righteous persons, and justify his own conduct, in calling sinners to repentance,
behold, there came a certain ruler and worshipped him. This man, as both Mark and Luke say, was named Jairus; and was a ruler, not of the sanhedrim, or lesser consistory, but of the synagogue that was at Capernaum; and whom the Jews call, , "the head of the synagogue". Mark says, he was "one of the rulers": not that there were more rulers than one, in one synagogue (q): but as in great cities, so it is likely in Capernaum there were more synagogues than one, of which he was one of the rulers: so we read of (r), "heads", or "rulers of synagogues". As this is one mistake, so it is another to say, that Dr. Lightfoot speaks of this ruler, as the same with the "minister" of the congregation; when both here, and in the place referred to, he manifestly distinguishes them; as do the Jews: for, by this ruler, as their commentators (s) say,
"the necessary affairs of the synagogue were determined, as who should dismiss with a prophet, who should divide the "shema", and who should go before the ark.''
Whereas the business of , "the minister of the synagogue", was to bring in and out the ark, or chest, in which was the book of the law; and particularly, when the high priest read, or pronounced the blessings, "he" took the book, and gave it to "the ruler of the synagogue"; and the ruler of the synagogue gave it to the "sagan", and the "sagan" to the high priest (t). The doctor makes indeed , "the messenger of the congregation", to be the same with "the minister of the synagogue", and which is his mistake; for these were two different officers (u): the former was the lecturer, or preacher; and the latter, a sort of a sexton to keep the synagogue clean, open and shut the doors, and do other things before mentioned. This Jairus was a man of great power and significance; who in such a very humble manner prostrated himself at the feet of Jesus, and expressed such strong faith in him:
saying, my daughter is even now dead, but come and lay thine hand upon her, and she shall live. Luke says, she was "his only daughter": and Mark calls her his "little daughter": though both he and Luke say, she was about "twelve" years of age, and that with strict propriety, according to the Jewish canons, which (w) say; that
"a daughter, from the day of her birth until she is twelve years complete, is called "a little one" and when she is twelve years of age, and one day and upwards, she is called "a young woman".''
Her case seems to be differently represented; Mark says, she was "at the point of death", or "in the last extremity"; and Luke, that she "lay dying": but Matthew here says, that she was "even now dead", which may be easily reconciled: for not to observe, that signifies "near", and the phrase may be rendered, "she is near dead", or just expiring, the case was this; when Jairus left his house, his daughter was in the agony of death, just ready to give up the ghost; so, that he concluded, by the time he was with Jesus, she had made her exit; as it appears she had, by a messenger, who brought the account of her death, before they could get to the house. The ruler's address to Christ on this occasion, is a very considerable, though not so great an instance of faith as some others; that he, who was a ruler of a synagogue, should apply to Christ, which sort of men were generally most averse to him; that he should fall down and worship him, if not as God, since as yet he might be ignorant of his deity, yet behaved with the profoundest respect to him, as a great man, and a prophet; that he should come to him when his child was past all hope of recovery; yea, when he had reason to believe she was actually dead, as she was; that even then, he should believe in hope against hope; he affirms, that he really believed, that if Christ would but come to his house, and lay his hand upon her, an action often used in grave and serious matters, as in blessing persons, in prayer, and in healing diseases, she would certainly be restored to life again.
(q) Vid. Rhenfurd. de decem otiosis dissert. 2. c. 7. (r) T. Bab. Gittin, fol. 60. 1. (s) Jarchi & Bartenora in Misn. Yoma, c. 7. sect. 1. & Sota, c. 7. sect. 7. (t) Misn. Sota, c. 7. sect. 7. & Bartenora in ib. (u) Vid. Rhenfurd, dissert. 1. p. 81, etc. (w) Maimon. Hilchot lshot, c. 2. sect. 1. & Bartenora in Misn. Nidda, c. 5. sect. 6.
John Wesley
9:18 Just dead - He had left her at the point of death, Mk 5:23. Probably a messenger had now informed him she was dead. Mk 5:22; Lk 8:41.
9:199:19: Յարեաւ Յիսուս՝ եւ գնա՛ց զկնի նորա աշակերտօքն հանդերձ[153]։[153] Ոմանք. Յարուցեալ Յիսուս եւ գնաց։
19 Յիսուս վեր կացաւ եւ իր աշակերտների հետ միասին գնաց նրա յետեւից:
19 Յիսուս ելաւ ու իր աշակերտներուն հետ անոր ետեւէն գնաց։
Յարեաւ Յիսուս եւ գնաց զկնի նորա աշակերտօքն հանդերձ:

9:19: Յարեաւ Յիսուս՝ եւ գնա՛ց զկնի նորա աշակերտօքն հանդերձ[153]։
[153] Ոմանք. Յարուցեալ Յիսուս եւ գնաց։
19 Յիսուս վեր կացաւ եւ իր աշակերտների հետ միասին գնաց նրա յետեւից:
19 Յիսուս ելաւ ու իր աշակերտներուն հետ անոր ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: И встав, Иисус пошел за ним, и ученики Его.
9:19  καὶ ἐγερθεὶς ὁ ἰησοῦς ἠκολούθησεν αὐτῶ καὶ οἱ μαθηταὶ αὐτοῦ.
9:19. καὶ (And) ἐγερθεὶς (having-been-roused) ὁ (the-one) Ἰησοῦς (an-Iesous) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ (unto-it) καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ. (of-it)
9:19. et surgens Iesus sequebatur eum et discipuli eiusAnd Jesus rising up followed him, with his disciples.
19. And Jesus arose, and followed him, and his disciples.
9:19. And Jesus, rising up, followed him, with his disciples.
9:19. And Jesus arose, and followed him, and [so did] his disciples.
And Jesus arose, and followed him, and [so did] his disciples:

19: И встав, Иисус пошел за ним, и ученики Его.
9:19  καὶ ἐγερθεὶς ὁ ἰησοῦς ἠκολούθησεν αὐτῶ καὶ οἱ μαθηταὶ αὐτοῦ.
9:19. et surgens Iesus sequebatur eum et discipuli eius
And Jesus rising up followed him, with his disciples.
9:19. And Jesus, rising up, followed him, with his disciples.
9:19. And Jesus arose, and followed him, and [so did] his disciples.
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
19 (Мк V:24, Лк VIII:42) Из слова «встав» нельзя заключать, что Иисус Христос возлежал в это время на пиру у Матфея. Судя по сообщению Марка, это было в то время, когда Иисуса Христа окружало много народа (ocloV poluV). В Библии слово egeiresqai, как и anistasqai (евр. кум) часто означает только «переход от покоя к движению» (Цан).
Adam Clarke: Commentary on the Bible - 1831
9:19: Jesus arose, and followed him - Our blessed Lord could have acted as well at a distance as present; but he goes to the place, to teach his ministers not to spare either their steps or their pains when the salvation of a soul is in question. Let them not think it sufficient to pray for the sick in their closets; but let them go to their bed-sides, that they may instruct and comfort them. He can have little unction in private, who does not also give himself up to public duties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: Mat 8:7; Joh 4:34; Act 10:38; Gal 6:9, Gal 6:10
John Gill
9:19 And Jesus arose and followed him,.... Immediately, without delay, or any more ado: he did not upbraid him with the treatment he and his followers met with, from men of his profession; who cast out of their synagogues such, who confessed him to be the Messiah: nor does he take notice of any weakness in his faith; as that he thought it necessary he should go with him to his house, when he could as well have restored his daughter to life, absent, as present; and that he should prescribe a form of doing it, by laying his hands upon her. These things he overlooked, and at once got up from Matthew's table, and went along with him,
and so did his disciples, to be witnesses of the miracle; and according to the other evangelists, a large multitude of people besides; even a throng of them, led by curiosity to see this wondrous performance.
9:209:20: Եւ ահա կին մի՝ տեռատե՛ս երկոտասանամեայ, մատուցեալ յետոյ մերձեցա՛ւ ՚ի դրօշակ հանդերձի նորա[154]. [154] Ոմանք. ՚Ի դրօշակս, հանդ՛՛։
20 Եւ ահա տասներկու տարուց ի վեր արիւնահոսութիւն ունեցող մի կին, յետեւից մօտենալով Յիսուսին, դիպաւ նրա զգեստի քղանցքին
20 Ահա տասներկու տարուան տեռատես կին մը մօտեցաւ ետեւէն, անոր հանդերձին քղանցքին դպաւ.
Եւ ահա կին մի տեռատես երկոտասանամեայ մատուցեալ յետոյ` մերձեցաւ ի դրօշակ հանդերձի նորա:

9:20: Եւ ահա կին մի՝ տեռատե՛ս երկոտասանամեայ, մատուցեալ յետոյ մերձեցա՛ւ ՚ի դրօշակ հանդերձի նորա[154].
[154] Ոմանք. ՚Ի դրօշակս, հանդ՛՛։
20 Եւ ահա տասներկու տարուց ի վեր արիւնահոսութիւն ունեցող մի կին, յետեւից մօտենալով Յիսուսին, դիպաւ նրա զգեստի քղանցքին
20 Ահա տասներկու տարուան տեռատես կին մը մօտեցաւ ետեւէն, անոր հանդերձին քղանցքին դպաւ.
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: И вот, женщина, двенадцать лет страдавшая кровотечением, подойдя сзади, прикоснулась к краю одежды Его,
9:20  καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ·
9:20. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"γυνὴ (a-woman) αἱμορροοῦσα (uttering-blood-unto) δώδεκα (to-two-ten) ἔτη (to-years,"προσελθοῦσα (having-had-came-toward) ὄπισθεν (aback-from," ἥψατο ( it-fastened ) τοῦ (of-the-one) κρασπέδου (of-fringe-footed) τοῦ (of-the-one) ἱματίου (of-an-apparelet) αὐτοῦ: (of-it)
9:20. et ecce mulier quae sanguinis fluxum patiebatur duodecim annis accessit retro et tetigit fimbriam vestimenti eiusAnd behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment.
20. And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment:
9:20. And behold, a woman, who had suffered from a flow of blood for twelve years, approached from behind and touched the hem of his garment.
9:20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind [him], and touched the hem of his garment:
And, behold, a woman, which was diseased with an issue of blood twelve years, came behind [him], and touched the hem of his garment:

20: И вот, женщина, двенадцать лет страдавшая кровотечением, подойдя сзади, прикоснулась к краю одежды Его,
9:20  καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ·
9:20. et ecce mulier quae sanguinis fluxum patiebatur duodecim annis accessit retro et tetigit fimbriam vestimenti eius
And behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment.
9:20. And behold, a woman, who had suffered from a flow of blood for twelve years, approached from behind and touched the hem of his garment.
9:20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind [him], and touched the hem of his garment:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:20: A woman which was diseased with an issue of blood - Γυνη αἱμοῤῥουσα. Mulier sanguinis profluvio laborans. Significatur hoc loco, fluxus muliebris, in Sanis, menstruus; in Hac perpetuus. It would be easy to explain the nature and properties of the disease here mentioned; but, when it is said that prudence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, Mar 5:25, etc., which shall be properly noticed in the notes on that place.
The hem of his garment - The ציצית tsitsith, or fringes, which the Jews were commanded to wear on their garments. See Num 15:38, and the note there.
Albert Barnes: Notes on the Bible - 1834
9:20
And, behold, a woman ... - This disease was by the Jews reckoned unclean Lev 15:25, and the woman was therefore unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. She had expended all her property, and grew worse, Mar 5:26.
Touched the hem of his garment - This garment was probably the square garment which was thrown over the shoulders. See notes at Mat 5:40. This was surrounded by a border or "fringe;" and this "fringe," or the loose threads hanging down, is what is meant by the "hem." The Jews were commanded to wear this, in order to distinguish them from other nations. See Num 15:38-39; Deu 22:12.
Mark says that "the woman, fearing and trembling," came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: behold: Mark 5:25-43; Luk 8:43-56
an issue: Lev 15:25-33
touched: Mat 14:36; Mar 5:28, Mar 6:56, Mar 8:22; Act 5:15, Act 19:12
hem: Mat 23:5; Num 15:38, Num 15:39; Deu 22:12; Luk 8:44
John Gill
9:20 And behold a woman which was diseased..... This affair happened in the streets of Capernaum, as Christ was going from the house of Matthew the publican, to the house of Jairus the ruler of the synagogue, which were both in this city. This poor woman's case was a very distressed one; she had been attended
with an issue of blood twelve years; it was an uncommon flux of a long standing, was inveterate, and become incurable; though she had not been negligent of herself, but had made use of means, applied herself to regular physicians, had took many a disagreeable medicine, and had spent all her substance in this way; but instead of being better, was worse, and was now given up by them, as past all cure. This woman might be truly called , (x) "the greater profluvious woman", in the language of the doctors; for if one that had a flux but three days was called so, much more one that had had it twelve years. She having heard of Jesus, and his miraculous cures, had faith given her to believe, that she also should receive one from him; wherefore she
came behind him, through modesty, being ashamed to come before him, and tell him her case, especially before so many people; and fearing lest if her case was known, she should be thrust away, if not by Christ, yet by the company; she being according to the law an unclean person, and unfit for society:
and touched the hem of his garment; which was the or "fringes", the Jews were obliged to wear upon the borders of their garments, and on it a ribband of blue; see Num 15:38 in both which places Onkelos uses the word the same with used here, and in Mk 6:56 and rendered "hem". The Jews placed much sanctity in the wear and use of these fringes; and the Pharisees, who pretended to more holiness than others, enlarged them beyond their common size; but it was not on account of any peculiar holiness in this part of Christ's garment, that induced this poor woman to touch it; but this being behind him, and more easy to be come at, she therefore laid hold on it; for it was his garment, any part of it she concluded, if she could but touch, she should have a cure. However, we learn from hence, that Christ complied with the rites of the ceremonial law in apparel, as well as in other things.
(x) Ib. Issure Bia, c. 6. sect. 7, 8. & in Misn. Nidda, c. 4. sect. 7.
John Wesley
9:20 Coming behind - Out of bashfulness and humility.
9:219:21: քանզի ասէր ՚ի մտի իւրում. Թէ միայն մերձենա՛մ ՚ի հանդերձս նորա՝ փրկի՛մ[155]։ [155] Ոմանք. Ասէր ՚ի սրտի իւրում, թէ միայն մերձանամ ՚ի։
21 քանի որ մտքում ասում էր. «Եթէ միայն դիպչեմ նրա զգեստին, կը փրկուեմ»
21 Քանզի իր մտքին մէջ կ’ըսէր. «Միայն անոր հանդերձին դպչիմ, պիտի բժշկուիմ»։
քանզի ասէր ի մտի իւրում. Թէ միայն մերձենամ ի հանդերձս նորա, փրկիմ:

9:21: քանզի ասէր ՚ի մտի իւրում. Թէ միայն մերձենա՛մ ՚ի հանդերձս նորա՝ փրկի՛մ[155]։
[155] Ոմանք. Ասէր ՚ի սրտի իւրում, թէ միայն մերձանամ ՚ի։
21 քանի որ մտքում ասում էր. «Եթէ միայն դիպչեմ նրա զգեստին, կը փրկուեմ»
21 Քանզի իր մտքին մէջ կ’ըսէր. «Միայն անոր հանդերձին դպչիմ, պիտի բժշկուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: ибо она говорила сама в себе: если только прикоснусь к одежде Его, выздоровею.
9:21  ἔλεγεν γὰρ ἐν ἑαυτῇ, ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι.
9:21. ἔλεγεν (it-was-forthing) γὰρ (therefore) ἐν (in) ἑαυτῇ (unto-self,"Ἐὰν (If-ever) μόνον (to-alone) ἅψωμαι ( I-might-have-fastened ) τοῦ (of-the-one) ἱματίου (of-an-apparelet) αὐτοῦ (of-it) σωθήσομαι. (I-shall-be-saved)
9:21. dicebat enim intra se si tetigero tantum vestimentum eius salva eroFor she said within herself: If I shall touch only his garment, I shall be healed.
21. for she said within herself, If I do but touch his garment, I shall be made whole.
9:21. For she said within herself, “If I will touch even his garment, I shall be saved.”
9:21. For she said within herself, If I may but touch his garment, I shall be whole.
For she said within herself, If I may but touch his garment, I shall be whole:

21: ибо она говорила сама в себе: если только прикоснусь к одежде Его, выздоровею.
9:21  ἔλεγεν γὰρ ἐν ἑαυτῇ, ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι.
9:21. dicebat enim intra se si tetigero tantum vestimentum eius salva ero
For she said within herself: If I shall touch only his garment, I shall be healed.
9:21. For she said within herself, “If I will touch even his garment, I shall be saved.”
9:21. For she said within herself, If I may but touch his garment, I shall be whole.
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
21 (Мк V:28–29; Лк VIII:44). У Марка сообщаются подробности о самом процессе исцеления, у Луки — о том же весьма кратко. У Матфея об исцелении не говорится, но оно, конечно, подразумевается само собою. Поступок женщины и ее мысли нельзя считать «суеверными», потому что это слово означает напрасную, суетную веру, обстоятельства же показали, что вера женщины не была ни напрасна, ни суетна. Этим устраняются все рассуждения о суеверном поступке женщины и о том, что она верила в пользу от прикосновения к одеждам Спасителя.
Adam Clarke: Commentary on the Bible - 1831
9:21: She said within herself, If I may but touch his garment - Her disorder was of that delicate nature that modesty forbade her to make any public acknowledgment of it; and therefore she endeavored to transact the whole business in private. Besides, the touch of such a person was by the law reputed unclean. By faith in Christ Jesus, little things are often rendered efficacious to our salvation. What more simple than a morsel of bread, and a few drops of wine, in the Lord's Supper! And yet, they who receive them by faith in the sacrifice they represent, are made partakers of the blessings purchased by the crucified body and spilled blood of the Lord Jesus!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: If: Mar 5:26-33; Luk 8:45-47; Act 19:12
John Gill
9:21 For she said within herself,.... That is, she thought within herself, she reasoned the matter in her mind, she concluded upon it, and firmly believed it; being strongly impressed and influenced by the Spirit of God, and encouraged by instances of cures she had heard were performed by persons only touching him; see Lk 6:19
if I may but touch his garment. The Arabic version reads it, "the hem of his garment", as before; but is not supported by any copy, nor by any other version: her faith was, that if she might be allowed, or if she could by any means come at him, to touch any part of his garment, she should have a cure:
I shall be whole, or "I shall be saved"; that is, from her disease, from which she could have no deliverance, by the advice and prescriptions of all her former physicians, and by all the means she had made use of.
9:229:22: Իսկ Յիսուս իբրեւ դարձաւ եւ ետես զնա, ասէ. Քաջալերեա՛ց դուստր՝ հաւա՛տք քո կեցուցին զքեզ։ Եւ փրկեցաւ կինն ՚ի ժամէն յայնմանէ։
22 Իսկ Յիսուս, երբ դարձաւ ու նրան տեսաւ, ասաց. «Քաջալերուի՛ր, դո՛ւստր, քո հաւա՛տը քեզ փրկեց»: Եւ նոյն ժամին կինը բժշկուեց:
22 Յիսուս երբ ետին դարձաւ ու տեսաւ զանիկա, ըսաւ. «Քաջալերուէ՛, ա՛ղջիկ, քու հաւատքդ քեզ բժշկեց»։ Կինը նոյն ժամուն բժշկուեցաւ։
Իսկ Յիսուս իբրեւ դարձաւ եւ ետես զնա, ասէ. Քաջալերեաց, դուստր, հաւատք քո կեցուցին զքեզ: Եւ փրկեցաւ կինն ի ժամէն յայնմանէ:

9:22: Իսկ Յիսուս իբրեւ դարձաւ եւ ետես զնա, ասէ. Քաջալերեա՛ց դուստր՝ հաւա՛տք քո կեցուցին զքեզ։ Եւ փրկեցաւ կինն ՚ի ժամէն յայնմանէ։
22 Իսկ Յիսուս, երբ դարձաւ ու նրան տեսաւ, ասաց. «Քաջալերուի՛ր, դո՛ւստր, քո հաւա՛տը քեզ փրկեց»: Եւ նոյն ժամին կինը բժշկուեց:
22 Յիսուս երբ ետին դարձաւ ու տեսաւ զանիկա, ըսաւ. «Քաջալերուէ՛, ա՛ղջիկ, քու հաւատքդ քեզ բժշկեց»։ Կինը նոյն ժամուն բժշկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: Иисус же, обратившись и увидев ее, сказал: дерзай, дщерь! вера твоя спасла тебя. Женщина с того часа стала здорова.
9:22  ὁ δὲ ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
9:22. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) στραφεὶς (having-had-been-beturned) καὶ (and) ἰδὼν (having-had-seen) αὐτὴν (to-it) εἶπεν (it-had-said,"Θάρσει, (Thou-should-brave-unto,"θύγατερ: (Daughter,"ἡ (the-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε. (to-thee) καὶ (And) ἐσώθη (it-was-saved) ἡ (the-one) γυνὴ (a-woman) ἀπὸ (off) τῆς (of-the-one) ὥρας (of-an-hour) ἐκείνης. (of-the-one-thither)
9:22. at Iesus conversus et videns eam dixit confide filia fides tua te salvam fecit et salva facta est mulier ex illa horaBut Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour.
22. But Jesus turning and seeing her said, Daughter, be of good cheer; thy faith hath made thee whole. And the woman was made whole from that hour.
9:22. But Jesus, turning and seeing her, said: “Be strengthened in faith, daughter; your faith has made you well.” And the woman was made well from that hour.
9:22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour:

22: Иисус же, обратившись и увидев ее, сказал: дерзай, дщерь! вера твоя спасла тебя. Женщина с того часа стала здорова.
9:22  ὁ δὲ ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
9:22. at Iesus conversus et videns eam dixit confide filia fides tua te salvam fecit et salva facta est mulier ex illa hora
But Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour.
9:22. But Jesus, turning and seeing her, said: “Be strengthened in faith, daughter; your faith has made you well.” And the woman was made well from that hour.
9:22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
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
22 (Мк V:30–34; Лк VIII:45–48). Сравнительно с рассказами Марка и Луки рассказ Матфея отличается большею краткостью. У Матфея передается только о том, что Спаситель, обратившись назад и увидев женщину, сказать ей, что ее вера спасла ее, и она стала здорова с того часа. У Матфея представляется не так ясно как у других синоптиков, в чем заключалась или отчего происходила боязнь женщины. Однако, что она действительно чего-то боялась, это можно вывести и из его рассказа, потому что она тайно прикасается ко Христу, а заговорить с Ним воспрепятствовали ей, конечно, ее боязнь или страх. «Дочь» в этом случае может служить добавлением к слову «дерзай». Женщина должна быть смелою, потому что она не чужая Христу, а Его дочь, как и расслабленный (Мф IX:2), как и все другие люди, верившие в Христа. Обращение, полное любвеобилия.
Adam Clarke: Commentary on the Bible - 1831
9:22: Daughter, be of good comfort - Θαρσει θυγατερ, Take courage, daughter. See on Mat 9:2 (note). The reason of this kind speech was - Jesus, finding that virtue had proceeded from him; made inquiry who had touched him. The woman, finding that she could not be hid, came fearing and trembling, (Mar 5:33), and confessed the truth: to dispel these fears and to comfort her mind, Jesus said, Daughter, take courage.
Thy faith hath made thee whole - Η πιστις σου σεσωκε σε, This thy faith hath saved thee: i.e. thy faith in my power has interested that power in thy behalf, so that thou art saved from thy disorder, and from all its consequences. See on Luk 8:46 (note).
Albert Barnes: Notes on the Bible - 1834
9:22
But Jesus tutored him about, and when he saw her, he said, Daughter, be of good comfort - Jesus silenced her fears, commended her faith, and sent her away in peace.
He used an endearing appellation, calling her "daughter," a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the "power" of Jesus that cured her; but that power would not have been exerted but in connection with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: Daughter: Mat 9:2; Mar 5:34; Luk 8:48
thy: Mat 9:29; Mar 10:52; Luk 7:50, Luk 17:19, Luk 18:42; Act 14:9; Heb 4:2
from: Mat 17:18; Joh 4:53; Act 16:18
John Gill
9:22 But Jesus turned him about,.... Knowing what was done behind him, that virtue was gone out of him, that the woman had touched him, and was healed; which is a clear proof of his omniscience, and so of his deity: not that he was angry with her for touching him, though she was an impure woman; for though men and garments were defiled by the touch of a profluvious (x) person; yet such was the power and holiness of Christ, that as he could not be defiled by any such means, so hereby, at once, this woman's impurity was also removed: but Christ turned about to observe and point out the woman, and her cure, to the company; not for the sake of his own honour, but for the glory of God, the commendation of the woman's faith, and chiefly for the strengthening the faith of Jairus, with whom he was going to raise his daughter from the dead:
and when he saw her. The other evangelists, Mark and Luke, record, that Jesus inquired who touched him, and what answer Peter and the disciples made to him; and how he looked around, and very likely fastened his eyes upon the woman; when she perceiving that she could not go off undiscovered, came trembling to him, fell down before him, and told him the whole matter; and then
he said, daughter be of good comfort, thy faith hath made thee whole. He addressed her in a kind and tender manner, calling her "daughter"; an affable, courteous way of speaking, used by the Jewish doctors (y), when speaking to women: which showed his affection, and bespoke his relation; and bidding her take heart and be of good cheer, since he meant not to blame her for what she had done, but to commend her faith in him, whereby she had received a cure: meaning, not that there was such virtue in her faith as to effect such a cure; but that he, the object of her faith, had performed it for her:
and the woman was made whole from that hour; her disease immediately left her, and from that time forward, was no more troubled with it: the cure was so effectual, and so perfect, that the disorder never returned more.
(x) Misn. Oholot, c. 1. sect. 5. & Zabim, c. 2. sect. 4. & 3. 1. 2, 3. & 4, 5. & 5. 1. (y) Misn. Yadaim. c. 3. sect. 1.
John Wesley
9:22 Take courage - Probably she was struck with fear, when he turned and looked upon her, Mk 5:33; Lk 8:47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Lev 15:25.
9:239:23: Իբրեւ եկն Յիսուս ՚ի տուն իշխանին, եւ ետես զփողա՛րսն՝ եւ ամբոխ յոյժ, ասէ ցնոսա. ՚Ի բա՛ց գնացէք[156], [156] Ոմանք. Զփողահարսն։
23 Երբ Յիսուս իշխանաւորի տունը եկաւ եւ տեսաւ փողհարներին ու մեծ ամբոխ
23 Երբ Յիսուս իշխանին տունը հասաւ, տեսաւ փողահարները եւ խռոված բազմութիւնը,
Իբրեւ եկն Յիսուս ի տուն իշխանին, եւ ետես զփողարսն եւ ամբոխ յոյժ:

9:23: Իբրեւ եկն Յիսուս ՚ի տուն իշխանին, եւ ետես զփողա՛րսն՝ եւ ամբոխ յոյժ, ասէ ցնոսա. ՚Ի բա՛ց գնացէք[156],
[156] Ոմանք. Զփողահարսն։
23 Երբ Յիսուս իշխանաւորի տունը եկաւ եւ տեսաւ փողհարներին ու մեծ ամբոխ
23 Երբ Յիսուս իշխանին տունը հասաւ, տեսաւ փողահարները եւ խռոված բազմութիւնը,
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: И когда пришел Иисус в дом начальника и увидел свирельщиков и народ в смятении,
9:23  καὶ ἐλθὼν ὁ ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον
9:23. Καὶ (And) ἐλθὼν (having-had-came,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) τοῦ (of-the-one) ἄρχοντος (of-a-firsting,"καὶ (and) ἰδὼν (having-had-seen) τοὺς (to-the-ones) αὐλητὰς (to-channelers) καὶ (and) τὸν (to-the-one) ὄχλον (to-a-crowd) θορυβούμενον (to-being-disturbed-unto,"
9:23. et cum venisset Iesus in domum principis et vidisset tibicines et turbam tumultuantemAnd when Jesus was come into the house of the ruler, and saw the minstrels and the multitude making a rout,
23. And when Jesus came into the ruler’s house, and saw the flute-players, and the crowd making a tumult,
9:23. And when Jesus had arrived in the house of the ruler, and he had seen the musicians and the tumultuous crowd,
9:23. And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
And when Jesus came into the ruler' s house, and saw the minstrels and the people making a noise:

23: И когда пришел Иисус в дом начальника и увидел свирельщиков и народ в смятении,
9:23  καὶ ἐλθὼν ὁ ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον
9:23. et cum venisset Iesus in domum principis et vidisset tibicines et turbam tumultuantem
And when Jesus was come into the house of the ruler, and saw the minstrels and the multitude making a rout,
9:23. And when Jesus had arrived in the house of the ruler, and he had seen the musicians and the tumultuous crowd,
9:23. And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
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
23 и 24. (Мк V:35–40, Лк VIII:49–53). Сообщение о том, что на пути в дом Иаира к начальнику подошли люди (по Луке tiV — один какой-то человек), сказавшие ему, что девица умерла, что он не должен утруждать Учителя, и остальные подробности у Марка и Луки Матфей пропускает. Самый подробный рассказ у Марка. По рассказу Матфея Иисус Христос входит в дом Иаира (который по имени не называется) и видит игроков на флейтах (aulhtaV) и народ, приведенный в замешательство (ton oclon qoruboumenon), повелевает всем выйти вон (anacwreite — выражает движение назад, отступление, удаление), потому что девица не умерла, а спит. Обстоятельство, что девица действительно умерла, Матфеем не указывается ясно; но дальнейшее сообщение, что «смеялись над Ним», — смеялись, конечно, потому, что видели в Его словах по крайней мере ошибку, указывает на действительность смерти. Евангелист, хотя и в самых кратких выражениях, здесь представляет нам обыкновенную картину приготовления к похоронам, совершавшимся у иудеев обыкновенно в самый день смерти. В маленьком городке, где все знают друг друга, знают и о том, что делается у соседей, о смерти девочки узнали быстро. И как только узнали, то появились наемные свирельщики и плакальщицы. О присутствии свирельщиков не упоминается в параллельных рассказах Марка и Луки. Инструменты, употреблявшиеся ими, были флейты. Число свирельщиков, обыкновенно превышало число плакальщиц, если мы можем сделать такой вывод из утверждения (в Талмуде), что беднейший израильтянин обязан был позаботиться о двух свирелях и одной плакальщице, когда умирала его жена. Число тех и других увеличивалось соответственно средствам семьи, и в настоящем случае было, вероятно, значительное число тех и других. О плакальщицах упоминается уже у Иер IX:17. Обычай плача над умершими существовал у греков и римлян. Так как флейтисты и плакальщики были наемные, то, конечно, в этом деле было много лжи и лицемерия. В причитаниях перечислялись заслуги и добродетели умершего, чтобы побудить близких к нему лиц к еще большему плачу. Эта именно ложь и это лицемерие вызвали негодование Христа, который велел удалиться всем присутствующим, оставив (по другим синоптикам) только нескольких лиц. Как нужно думать, слова Его: «девица не умерла, но спит» имели целью противодействовать не только наемному и лицемерному, но даже и искреннему плачу. Для первого они были обличением, для второго утешением. Дальнейший смысл слов Христа, как правильно замечают, был в том, что Он считал смерть сном. Так не один раз, но и при воскрешении Лазаря. Смерть есть ложь в человеческой жизни; будучи ложью, она производит и вызывает другую ложь. Этой лжи противополагается истина, которая, как обыкновенно, вызывает к себе насмешки со стороны лжи и лжецов. Этим и объясняются насмешки над Христом. В самые глубочайшие и серьезнейшие моменты человеческой истории люди смеялись над Сыном Человеческим. Но все это доказывало только еще сильнее истину слов самой Истины: евангелисты не сказали бы kat egelwn autou, если бы все дело представлялось ни на чем не основанной легендой или если бы девочка впала в летаргический сон. Korasion — уменьшительное от korh, значит девочка или девица. При толковании этих ст. Златоуст, кажется, допускает ошибку, утверждая, что, по словам Марка и Луки, Христос взял с Собою троих учеников, а Матфей просто говорит, что (Христос взял) учеников.
Adam Clarke: Commentary on the Bible - 1831
9:23: Saw the minstrels and the people making a noise - Αυλητας, pipers; Anglo-Saxon the whistlers; Gothic, haurngans haurngandans, the horn-blowers blowing with their horns. Nearly the same as the pipublasara, pipe-blowers of the Islandic: for among all those nations funeral lamentations accompanied with such rude instruments, were made at the death of relatives. That pipes were in use among the Jews, in times of calamity or death, is evident from Jer 48:36. And among the Greeks, and Romans, as well as among the Jews, persons were hired on purpose to follow the funeral processions with lamentations. See Jer 9:17-21; Amo 5:16. Even the poorest among the Jews were required to have two pipers, and one mourning woman. At these funeral solemnities it was usual with them to drink considerably; even ten cups of wine each, where it could be got. See Lightfoot. This custom is observed among the native Irish to this day, in what is called their Caoinan. The body of the deceased, dressed in grave-clothes and ornamented with flowers, is placed in some eminent place; the relations and caoiners range themselves in two divisions, one at the head and the other at the feet of the corpse. Anciently, where the deceased was a great personage, the bards and croteries prepared the caoinan. The chief bard of the head chorus began by singing the first stanza in a low doleful tone; which was softly accompanied by the harp. At the conclusion, the foot semichorus began the lamentation, or Ullaloo, from the final note of the preceding stanza, in which they were answered by the head semichorus; then both united in one general chorus.
The chorus of the first stanza being ended, the chief bard of the foot semichorus sung the second stanza, the strain of which was taken from the concluding note of the preceding chorus, which ended, the head semichorus began the Gol, or lamentation, in which they were answered by that of the foot, and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed during the night. I have seen a number of women, sometimes fourteen, twenty-four, or more, accompany the deceased from his late house to the grave-yard, divided into two parties on each side the corpse, singing the Ullaloo, alternately, all the way. That drinking, in what is called the wake, or watching with the body of the deceased, is practised, and often carried to a shameful excess, needs little proof. This kind of intemperance proceeded to such great lengths among the Jews that the Sanhedrin were obliged to make a decree, to restrain the drinking to ten cups each. I mention these things more particularly, because I have often observed that the customs of the aboriginal Irish bear, a very striking resemblance to those of the ancient Jews, and other Asiatic nations. The application of these observations I leave to others.
It was a custom with the Greeks to make a great noise with brazen vessels; and the Romans made a general outcry, called conclamatio, hoping either to stop the soul which was now taking its flight, or to awaken the person, if only in a state of torpor. This they did for eight days together, calling the person incessantly by his name; at the expiration of which term the phrase, Conclamatum est - all is over - there is no hope - was used. See the words used in this sense by Terence, Eun. l. 347. In all probability this was the θορυβουμενον, the making a violent outcry, mentioned here by the evangelist. How often, on the death of relatives, do men incumber and perplex themselves with vain, worldly, and tumultuous ceremonies, instead of making profitable reflections on death!
Albert Barnes: Notes on the Bible - 1834
9:23
And widen Jesus came into the ruler's house ... - Jesus permitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay, Mar 5:37-40
It was important that there should be "witnesses" of the miracle, and he chose a sufficient number. "Five" witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of this the mourners, the parents, the messengers, the people, were satisfied. If she was presented to the people "alive," the proof of the miracle was complete. The presence of more than the "five" witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than the confused voices of a rabble. These were the same disciples that were with him on the Mount of Transfiguration and in the Garden of Gethsemane, Mar 9:2; Mar 14:33; Pe2 1:17-18.
And saw the minstrels and the people making a noise - Minstrels" are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jer 9:17; Jer 16:6-7; Eze 24:17. The expressions of grief at the death of a friend, in Eastern countries, are extreme. As soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away in a low sob. Nor do the relatives satisfy themselves with these expressions of violent grief. They hire persons of both sexes, whose employment it is to mourn for the dead in the like frantic manner. See Amo 5:16; Jer 9:20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends.
To all this they add soft and melancholy music. They employ "minstrels" to aid their grief, and to increase the expressions of their sorrow. This violent grief continues, commonly, eight days. In the case of a king, or other very distinguished personage, it is prolonged through an entire month. This grief does not cease at the house; it is exhibited in the procession to the grave, and the air is split with the wailings of real and of hired mourners. Professor Hackett ("Illustrations of Scripture," pp. 121, 122) says: "During my stay at Jerusalem I frequently heard a singular cry issuing from the houses in the neighborhood of the place where I lodged, or from those on the streets through which I passed. It was to be heard at all hours - in the morning, at noonday, at evening, or in the deep silence of night. For some time I was at a loss to understand the cause of this strange interruption of the stillness which, for the most part, hangs so oppressively over the lonely city. Had it not been so irregular in its occurrence, I might have supposed it to indicate some festive occasion; for the tones of voice (yet hardly tones so much as shrieks) used for the expression of different feelings sound so much alike to the unpracticed ear, that it is not easy always to distinguish the mournful and the joyous from each other.
I ascertained, at length, that this special cry was, no doubt, in most instances, the signal of the death of some person in the house from which it was heard. It is customary, when a member of the family is about to die, for the friends to assemble around him and watch the ebbing away of life, so as to remark the precise moment when he breathes his last, upon which they set up instantly a united outcry, attended with weeping, and often with beating upon the breast, and tearing out the hair of the head. This lamentation they repeat at other times, especially at the funeral, both during the procession to the grave and after the arrival there, as they commit the remains to their last resting-place."
The Jews were forbidden to tear their hair and cut their flesh. See Lev 19:28; Deu 14:1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them, Job 1:20; Job 2:12; Sa2 1:2-4; Sa2 14:2; Sa2 15:30; Mar 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with Eastern customs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: into: Mat 9:18, Mat 9:19; Mar 5:35-38; Luk 8:49-51
the minstrels: Mat 11:17; Ch2 35:25; Jer 9:17-20; Mar 5:38-40; Luk 7:32; Act 9:39
Geneva 1599
9:23 (5) And when Jesus came into the ruler's house, and saw the (h) minstrels and the people making a noise,
(5) Even death itself gives place to the power of Christ.
(h) It appears that they used minstrels at their mournings.
John Gill
9:23 And when Jesus came into the ruler's house,.... Both Mark and Luke relate, how that before this, whilst they were in the way, and just as Christ had done speaking to the poor woman, that news was brought to the ruler, that his daughter was actually dead, and therefore need not give Jesus any further trouble; when Christ encouraged him not to be cast down at the tidings, but believe, and she should be restored again; and that he suffered none to follow him, but Peter, James, and John: and
saw the minstrels, or "pipers"; how many there were, is not known: it is certain there were more than one; and it was a rule with the (z) Jews that
"the poorest man in Israel (when his wife died) had not less , "than two pipes", and one mourning woman.''
And since this was a daughter of a ruler of the synagogue that was dead, there might be several of them. These instruments were made use of, not to remove the melancholy of surviving friends, or allay the grief of the afflicted family; but, on the contrary, to excite it: for the Jewish writers say (a), these pipes were hollow instruments, with which they made a known sound, , "to stir up lamentation and mourning": and for the same purpose, they had their mourning women, who answered to the pipe; and by their dishevelled hair, and doleful tones, moved upon the affections, and drew tears from others; and very likely are the persons, that Mark says, "wept and wailed greatly". Sometimes trumpets were made use of on these mournful occasions (b); but whether these were used only for persons more advanced in years, and pipes for younger ones, as by the Heathens (c), at least, at some times, is not certain.
And the people making a noise; the people of the house, the relations of the deceased, the neighbours, who came in on this occasion; and others, in a sort of tumult and uproar, hurrying and running about; some speaking in the praise of the dead, others lamenting her death, and others preparing things proper for the funeral; all which shew, that she was really dead: among these also, might be the mourners that made a noise for the dead;
"for since mourning was for the honour of the dead, therefore they obliged the heirs to hire mourning men, and mourning women, to mourn for the same (d).''
(z) Misn. Cetubot. c. 4. sect. 4. Maimon Ishot, c. 14. sect. 23. (a) Maimon & Bartenora in Misn. Sabbat, c. 23. sect. 4. (b) Midrash Kohelet, fol. 77. 4. (c) Vid. Kirchman. de funer. Roman. l. 2. c. 5. (d) Maimon. Hilch. Ebel, c. 12. sect. 1.
John Wesley
9:23 The minstrels - The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons.
9:249:24: զի ո՛չ եթէ մեռեալ է աղջիկդ՝ այլ ննջէ՛[157]։ [157] Ոմանք. Զի ոչ թէ մեռեալ է։
24 նրանց ասաց. «Հեռո՛ւ գնացէք, որովհետեւ այդ աղջիկը ոչ թէ մեռած է, այլ ննջում է»
24 Ըսաւ անոնց. «Մէկդի գացէք, վասն զի աղջիկը մեռած չէ, հապա կը քնանայ»։
ասէ ցնոսա. Ի բաց գնացէք, զի ոչ եթէ մեռեալ է աղջիկդ, այլ ննջէ. եւ ծաղր առնէին զնա:

9:24: զի ո՛չ եթէ մեռեալ է աղջիկդ՝ այլ ննջէ՛[157]։
[157] Ոմանք. Զի ոչ թէ մեռեալ է։
24 նրանց ասաց. «Հեռո՛ւ գնացէք, որովհետեւ այդ աղջիկը ոչ թէ մեռած է, այլ ննջում է»
24 Ըսաւ անոնց. «Մէկդի գացէք, վասն զի աղջիկը մեռած չէ, հապա կը քնանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: сказал им: выйдите вон, ибо не умерла девица, но спит. И смеялись над Ним.
9:24  ἔλεγεν, ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ.
9:24. ἔλεγεν (it-was-forthing,"Ἀναχωρεῖτε, (Ye-should-space-up-unto,"οὐ (not) γὰρ (therefore) ἀπέθανεν (it-had-died-off,"τὸ (the-one) κοράσιον (a-damselet,"ἀλλὰ (other) καθεύδει: (it-resteth-down) καὶ (and) κατεγέλων (they-were-down-laughing-unto) αὐτοῦ. (of-it)
9:24. dicebat recedite non est enim mortua puella sed dormit et deridebant eumHe said: Give place, for the girl is not dead, but sleepeth. And they laughed him to scorn.
24. he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn.
9:24. he said, “Depart. For the girl is not dead, but asleep.” And they derided him.
9:24. He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn:

24: сказал им: выйдите вон, ибо не умерла девица, но спит. И смеялись над Ним.
9:24  ἔλεγεν, ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ.
9:24. dicebat recedite non est enim mortua puella sed dormit et deridebant eum
He said: Give place, for the girl is not dead, but sleepeth. And they laughed him to scorn.
9:24. he said, “Depart. For the girl is not dead, but asleep.” And they derided him.
9:24. He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:24: The maid is not dead, but sleepeth - That is, she is not dead so as to continue under the power of death; but shall be raised from it as a, person is from natural sleep.
They laughed him to scorn - Κατεγελων αυτον, they ridiculed him; from κατα, intensive, and γελαω, I laugh: - they grinned a ghastly smile, expressive of the contempt they felt for his person and knowledge. People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ), keeps on his way, and does the work of his Lord and Master.
Albert Barnes: Notes on the Bible - 1834
9:24
The maid is not dead, but sleepeth - It cannot be supposed that our Lord means "literally" to say that the child was not dead.
Every possible evidence of her death had been given, and he acted on that himself, and conveyed to the people the idea that he raised her "from the dead." He meant to speak in opposition to their opinions. It is not unlikely that Jairus and the people favored the opinions of the Sadducees, and that "they" understood by her being dead that she had "ceased to be," and that she would never be raised up again. In opposition to this, the Saviour used the expression "she sleepeth;" affirming mildly both that the "body" was dead, and "implying" that "her spirit" still lived, and that she would be raised up again. A similar mode of speaking occurs in Joh 11:11 "Our friend Lazarus sleepeth." The sacred writers often spoke of the pious dead as "sleeping," Pe2 3:4; Act 7:60; Co1 15:6, Co1 15:18; Th1 4:13-15. The meaning of this passage, then, is, the maid has not ceased to "exist;" but, though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection.
Laughed him to scorn - Derided him; ridiculed him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: Give: Kg1 17:18-24; Act 9:40, Act 20:10
not: Joh 11:4, Joh 11:11-13
And: Mat 27:39-43; Psa 22:6, Psa 22:7; Isa 49:7, Isa 53:3
John Gill
9:24 And he said unto them, give place,.... Depart, be gone; for he put them out of the room, and suffered none to be with him, when he raised her from the dead, but Peter, James, and John, and the father and mother of the child, who were witnesses enough of this miracle.
For the maid is not dead, but sleepeth: not but that she was really dead; and Christ signifies as much, when he says, she "sleepeth"; a phrase that is often used in (e) Talmudic writings, for one that is dead: but Christ's meaning is, that she was not so dead as the company thought; as always to remain in the state of the dead, and not to be restored to life again: whereas our Lord signifies, it would be seen in a very little time, that she should be raised again, just as a person is awaked out of sleep; so that there was no occasion to make such funeral preparations as they did. The Jews say (f) of some of their dead, that they are asleep, and not dead: it is said, Is 26:19 "Awake and sing, ye that dwell in the dust".
"These, say they, are they that sleep and die not; and such are they that sleep in Hebron, for they , "do not die, but sleep", --the four couples in Hebron (Adam and Eve, &c.) they "sleep, but are not dead".''
And they laughed him to scorn; they mocked at his words, and had him in the utmost contempt, as a very weak silly man; taking him either to be a madman, or a fool; knowing that she was really dead, of which they had all the evidence they could have; and having no faith at all in him, and in his power to raise her from the dead.
(e) T. Hieros. Beracot, fol. 6. 1. Avoda Zara, fol. 42. 3. Bereshit Rabba Parash. 91. fol. 79. 3. (f) Zohar in Exod. fol. 62. 4.
John Wesley
9:24 Withdraw - There is no need of you now; for the maid is not dead - Her life is not at an end; but sleepeth - This is only a temporary suspension of sense and motion, which should rather be termed sleep than death.
9:259:25: Եւ ծաղր առնէին զնա։ Եւ իբրեւ ել ամբոխն ՚ի բաց, եմուտ՝ կալաւ զձեռանէ նորա, եւ յարեա՛ւ աղջիկն։
25 եւ նրանք ծաղրում էին նրան: Եւ երբ ամբոխը դուրս ելաւ, նա ներս մտաւ, բռնեց նրա ձեռքից, եւ աղջիկը վեր կացաւ
25 Ոմանք կը ծաղրէին զանիկա։ Երբ բազմութիւնը դուրս ղրկուեցաւ, ինք ներս մտաւ, անոր ձեռքէն բռնեց ու աղջիկը ոտքի ելաւ։
Եւ իբրեւ ել ամբոխն ի բաց, եմուտ, կալաւ զձեռանէ նորա, եւ յարեաւ աղջիկն:

9:25: Եւ ծաղր առնէին զնա։ Եւ իբրեւ ել ամբոխն ՚ի բաց, եմուտ՝ կալաւ զձեռանէ նորա, եւ յարեա՛ւ աղջիկն։
25 եւ նրանք ծաղրում էին նրան: Եւ երբ ամբոխը դուրս ելաւ, նա ներս մտաւ, բռնեց նրա ձեռքից, եւ աղջիկը վեր կացաւ
25 Ոմանք կը ծաղրէին զանիկա։ Երբ բազմութիւնը դուրս ղրկուեցաւ, ինք ներս մտաւ, անոր ձեռքէն բռնեց ու աղջիկը ոտքի ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: Когда же народ был выслан, Он, войдя, взял ее за руку, и девица встала.
9:25  ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον.
9:25. ὅτε (Which-also) δὲ (moreover) ἐξεβλήθη (it-was-casted-out) ὁ (the-one) ὄχλος, (a-crowd,"εἰσελθὼν (having-had-came-into) ἐκράτησεν (it-secured-unto) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτῆς, (of-it,"καὶ (and) ἠγέρθη (it-was-roused) τὸ (the-one) κοράσιον. (a-damselet)
9:25. et cum eiecta esset turba intravit et tenuit manum eius et surrexit puellaAnd when the multitude was put forth, he went in, and took her by the hand. And the maid arose.
25. But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose.
9:25. And when the crowd had been sent away, he entered. And he took her by the hand. And the girl rose up.
9:25. But when the people were put forth, he went in, and took her by the hand, and the maid arose.
But when the people were put forth, he went in, and took her by the hand, and the maid arose:

25: Когда же народ был выслан, Он, войдя, взял ее за руку, и девица встала.
9:25  ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον.
9:25. et cum eiecta esset turba intravit et tenuit manum eius et surrexit puella
And when the multitude was put forth, he went in, and took her by the hand. And the maid arose.
9:25. And when the crowd had been sent away, he entered. And he took her by the hand. And the girl rose up.
9:25. But when the people were put forth, he went in, and took her by the hand, and the maid arose.
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
25 (Мк V:40–42; Лк VIII:54–56). Это было первое воскресение, о котором рассказывается у Матфея. В рассказе о воскресении дочери Иаира Матфей почти так же краток, как и Лука; но Марк сообщает живые подробности. Ни одни рассказы, конечно, не подвергались таким большим сомнениям, как рассказы о воскресении. Пытались объяснить их летаргическим сном, обмороком и проч. лиц воскрешенных. Одно несомненно — сами евангелисты намерены были изложить и передать факты так, чтобы читающие их рассказы могли видеть, что лица действительно умершие были возвращаемы Христом к жизни. Как ни скудны подробности, но из разных мелких черт видно, что это было действительно так. Не входя в подробное изложение этого предмета, можем только заметить, что «изыскания самого недавнего времени клонятся к признанию большей, а не меньшей исторической ценности Евангелий» (Сэндей). Доказательства всех чудес, о которых рассказывается в Евангелиях, очень сильны. Особенно излюбленные способы для естественного объяснения чудес заключаются в следующих трех положениях: 1) евангельские чудеса суть подражание ветхозаветным рассказам; 2) преувеличение естественных событий; 3) преобразование того, что было первоначально притчей, в действительные факты. Но какую бы ценность мы ни придавали этим положениям самим по себе, они не в состоянии объяснить ни все вместе, ни порознь, большей части чудесных евангельских рассказов (Сэндей). К этому прибавим, что если мы признаем недостоверным один ряд чудес — физические чудеса, то встретимся с другим рядом чудес — в слове, к каковым следует отнести притчи и речи Иисуса Христа. Если физические чудеса были вымышлены, то кто мог вымыслить приписанное Ему учение?
Adam Clarke: Commentary on the Bible - 1831
9:25: He - took her by the hand, and the maid arose - The fountain of life thus communicating its vital energy to the dead body. Where death has already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man. So the soul that is dead in trespasses and sins - that is, sentenced to death because of transgression - and is thus dead in law, can only be restored to spiritual life by the mighty power of the Lord Jesus; because He alone has made the atonement, and He alone can pardon transgression. If the spiritually dead person be utterly unconcerned about the state and fate of his soul, let a converted relative either bring him to Christ by leading him to hear the unadulterated Gospel of the kingdom; or bring Christ to him by fervent, faithful, and persevering prayer.
Albert Barnes: Notes on the Bible - 1834
9:25
He went in - With the father, and mother, and three disciples, Mar 5:37-40.
The maid arose - She returned to life.
There could be no deception here. "Parents" could not be imposed on in such a case, nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: the people: Kg2 4:32-36; Act 9:40, Act 9:41
and took: Mar 1:31, Mar 5:41, Mar 8:23, Mar 9:27; Luk 8:54
John Gill
9:25 But when the people were put forth,.... Either out of the house or room, by Christ, or, at least, by his orders: which was done, partly because he was desirous it might be kept a secret, as much as possible, and to shew, that he did not affect popular applause; and partly, because they were unworthy to be admitted spectators of such a wondrous action, who had treated him with so much scorn and contempt:
he went in; not alone, but with his three disciples, Peter, James, and John, who were taken in to be witnesses of this resurrection, and the parents of the child; who were so very solicitous for its life, under whose power she was, and to whom she was to be restored:
and took her by the hand; just as one would do to awake another out of sleep; and, perhaps, in compliance with her father's request, to lay his hand upon her: and though the touch of a dead body, according to the law, Num 19:16 was defiling; yet this did not defile him, any more than his touching the leper, or the profluvious woman's touching his clothes; for these actions produced supernatural effects, which came not under the cognizance of the law. His taking her by the hand, was not all that he did, but he called, as to a person asleep, and said unto her these words, "Talitha cumi", as recorded by Mark, and are also in Munster's Hebrew Gospel of Matthew; and which, in the Syriac language, signify, "maiden, arise"; and immediately, directly, as soon as ever he had thus said,
the maid arose, as out of sleep; she revived, her soul came to her again, and she got off of the bed, and walked about house, and food was ordered to be given to her. All which most fully demonstrated that she was really restored to life, which was as clear a case, as that before she was really dead.
John Wesley
9:25 The maid arose - Christ raised three dead persons to life; this child, the widow's son, and Lazarus: one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.
9:269:26: Եւ ե՛լ համբաւս այս ընդ ամենայն երկիրն ընդ այն։
26 Եւ այս լուրը ամբողջ այդ երկրով մէկ տարածուեց:
26 Այս լուրը բոլոր երկիրը տարածուեցաւ։
Եւ ել համբաւս այս ընդ ամենայն երկիրն ընդ այն:

9:26: Եւ ե՛լ համբաւս այս ընդ ամենայն երկիրն ընդ այն։
26 Եւ այս լուրը ամբողջ այդ երկրով մէկ տարածուեց:
26 Այս լուրը բոլոր երկիրը տարածուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: И разнесся слух о сем по всей земле той.
9:26  καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
9:26. Καὶ (And) ἐξῆλθεν (it-had-came-out,"ἡ (the-one) φήμη (a-declaring) αὕτη (the-one-this,"εἰς (into) ὅλην (to-whole) τὴν (to-the-one) γῆν (to-a-soil) ἐκείνην. (to-the-one-thither)
9:26. et exiit fama haec in universam terram illamAnd the fame hereof went abroad into all that country.
26. And the fame hereof went forth into all that land.
9:26. And the news of this went out to that entire land.
9:26. And the fame hereof went abroad into all that land.
And the fame hereof went abroad into all that land:

26: И разнесся слух о сем по всей земле той.
9:26  καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
9:26. et exiit fama haec in universam terram illam
And the fame hereof went abroad into all that country.
9:26. And the news of this went out to that entire land.
9:26. And the fame hereof went abroad into all that land.
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
26 Собств. не «слух», а говор, «молва» (h fhmh auth, лат. tama); таково было естественное следствие великого чуда. Матфей не упоминает о сообщенном ев. Марком (V:42 и Лк VIII:56) ужасе по поводу чуда, и о запрещении рассказывать о нем. Выражение «по всей стране той» (соб. «во всю страну ту») служит для некоторых экзегетов доказательством (Бенгель), что Евангелие было написано не «в той стране», а в другой. Иначе Матфей сказал бы не «в той», а «в этой».
Adam Clarke: Commentary on the Bible - 1831
9:26: And the fame hereof went abroad - In this business Jesus himself scarcely appears, but the work effected by his sovereign power is fully manifested; to teach us that it is the business of a successful preacher of the Gospel to conceal himself as much as possible, that God alone may have the glory of his own grace. This is a proper miracle, and a full exemplification of the unlimited power of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: the fame hereof: or, this fame, Mat 4:24, Mat 14:1, Mat 14:2; Mar 1:45, Mar 6:14; Act 26:26
John Gill
9:26 And the fame hereof went abroad into all that land. For though he strictly charged the parents, as the other evangelists say, that they should tell no man what was done, he not affecting the applause of men; yet it was not possible the thing should be entirely concealed; since there was such a number of people, not only relations, but neighbours, who full well knew, and were assured she had been dead: when these saw her alive, walk about, eat and drink, and converse with them, they must be persuaded of the miracle, and relate it wherever they came; so that the fame of it could not but be spread all over the country in which Capernaum was.
9:279:27: Եւ մինչ դեռ անցանէր ընդ այն Յիսուս, զհե՛տ եղեն նորա կոյրք երկու, աղաղակէի՛ն եւ ասէին. Ողորմեա՛ց մեզ որդի՛ Դաւթի։
27 Եւ մինչ Յիսուս անցնում էր այն տեղով, երկու կոյրեր գնացին նրա յետեւից. նրանք աղաղակում էին ու ասում. «Ողորմի՛ր մեզ, Դաւթի՛ Որդի»
27 Երբ Յիսուս անկէ յառաջ անցաւ, երկու կոյր ինկան անոր ետեւէն, կ’աղաղակէին ու կ’ըսէին. «Ողորմէ՛ մեզի, Դաւիթի՛ Որդի»։
Եւ մինչդեռ անցանէր ընդ այն Յիսուս, զհետ եղեն նորա կոյրք երկու, աղաղակէին եւ ասէին. Ողորմեաց մեզ, Որդի Դաւթի:

9:27: Եւ մինչ դեռ անցանէր ընդ այն Յիսուս, զհե՛տ եղեն նորա կոյրք երկու, աղաղակէի՛ն եւ ասէին. Ողորմեա՛ց մեզ որդի՛ Դաւթի։
27 Եւ մինչ Յիսուս անցնում էր այն տեղով, երկու կոյրեր գնացին նրա յետեւից. նրանք աղաղակում էին ու ասում. «Ողորմի՛ր մեզ, Դաւթի՛ Որդի»
27 Երբ Յիսուս անկէ յառաջ անցաւ, երկու կոյր ինկան անոր ետեւէն, կ’աղաղակէին ու կ’ըսէին. «Ողորմէ՛ մեզի, Դաւիթի՛ Որդի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: Когда Иисус шел оттуда, за Ним следовали двое слепых и кричали: помилуй нас, Иисус, сын Давидов!
9:27  καὶ παράγοντι ἐκεῖθεν τῶ ἰησοῦ ἠκολούθησαν [αὐτῶ] δύο τυφλοὶ κράζοντες καὶ λέγοντες, ἐλέησον ἡμᾶς, υἱὸς δαυίδ.
9:27. Καὶ (And) παράγοντι (unto-leading-beside) ἐκεῖθεν (thither-from) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) ἠκολούθησαν (they-pathed-along-unto,"δύο (two) τυφλοὶ ( blind ," κράζοντες ( clamoring-to ) καὶ (and) λέγοντες ( forthing ,"Ἐλέησον (Thou-should-have-compassioned-unto) ἡμᾶς, (to-us,"υἱὲ (Son) Δαυείδ. (of-a-Daueid)
9:27. et transeunte inde Iesu secuti sunt eum duo caeci clamantes et dicentes miserere nostri Fili DavidAnd as Jesus passed from thence, there followed him two blind men crying out and saying, Have mercy on us, O Son of David.
27. And as Jesus passed by from thence, two blind men followed him, crying out, and saying, Have mercy on us, thou son of David.
9:27. And as Jesus passed from there, two blind men followed him, crying out and saying, “Take pity on us, Son of David.”
9:27. And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou] Son of David, have mercy on us.
And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou] Son of David, have mercy on us:

27: Когда Иисус шел оттуда, за Ним следовали двое слепых и кричали: помилуй нас, Иисус, сын Давидов!
9:27  καὶ παράγοντι ἐκεῖθεν τῶ ἰησοῦ ἠκολούθησαν [αὐτῶ] δύο τυφλοὶ κράζοντες καὶ λέγοντες, ἐλέησον ἡμᾶς, υἱὸς δαυίδ.
9:27. et transeunte inde Iesu secuti sunt eum duo caeci clamantes et dicentes miserere nostri Fili David
And as Jesus passed from thence, there followed him two blind men crying out and saying, Have mercy on us, O Son of David.
9:27. And as Jesus passed from there, two blind men followed him, crying out and saying, “Take pity on us, Son of David.”
9:27. And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou] Son of David, have mercy on us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 О двух чудесах, о которых рассказывается в 27–31 и 32–34, сообщает один только Матфей. Слова слепых «Сын Давидов», обращенные ко Христу, встречаются в Евангелии Матфея во всех трех случаях исцеления Спасителем слепых (еще XII:22; XX:30–31). Но в XII:23 слова «Сын Давидов» принадлежат народу, а не слепцам. Слепцы называют Христа Сыном Давидовым потому, что это казалось им почетным именем. Часто и пророки так называли царей, «которых хотели почтить и возвеличить» (Злат.). По всей вероятности с этим названием связывались земные представления о мирском Царе-Завоевателе, чем и объясняется ясно выраженное недовольство Христа как в настоящем случае, так и при исцелении хананеянки.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27-34: In these verses we have an account of two more miracles wrought together by our Saviour.

I. The giving of sight to two blind men, v. 27-31. Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. Observe,

1. The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these blind men followed him, as beggars do, with their incessant cries, v. 27. He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe,

(1.) The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent.

(2.) Their petition, Have mercy on us. It was foretold that the Son of David should be merciful (Ps. lxxii. 12, 13), and in him shines the tender mercy of our God, Luke i. 78. Note, Whatever our necessities and burthens are, we need no more for supply and support, than a share in the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy on us, we have enough; as to the particular instances and methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. They did not each of them say for himself, Have mercy on me, but both for one another, Have mercy on us. Note, It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint-petitioners. In Christ there is enough for all.

(3.) Their importunity in this request; they followed him, crying. It seems, he did not take notice of them at first, for he would try their faith, which he knew to be strong; would quicken their prayers, and make his cures the more valued, when they did not always come at the first word; and would teach us to continue instant in prayer, always to pray, and not to faint: and, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and out goings of it which seem to neglect or contradict our prayers. Christ would not heal them publicly in the streets, for this was a cure he would have kept private (v. 30), but when he came into the house, they followed him thither, and came to him. Note, Christ's doors are always open to believing and importunate petitioners; it seemed rude in them to rush into the house after him, when he desired to retire; but, such is the tenderness of our Lord Jesus, that they were not more bold than welcome.

2. The confession of faith, which Christ drew from them upon this occasion. When they came to him for mercy, he asked them, Believe ye that I am able to do this? Note, Faith is the great condition of Christ's favours. They who would receive the mercy of Christ, must firmly believe the power of Christ. What we would have him do for us, we must be fully assured that he is able to do. They followed Christ, and followed him crying, but the great question is, Do ye believe? Nature may work fervency, but it is only grace that can work faith; spiritual blessings are obtained only by faith. They had intimated their faith in the office of Christ as Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power. Believe ye that I am able to do this; to bestow this favour; to give sight to the blind, as well as to cure the palsy and raise the dead? Note, It is good to be particular in the exercise of faith, to apply the general assurances of God's power and good will, and the general promises, to our particular exigencies. All shall work for good, and if all, then this. "Believe ye that I am able, not only to prevail with God for it, as a prophet, but that I am able to do it by my own power?" This will amount to their belief of his being not only the Son of David, but the Son of God; for it is God's prerogative to open the eyes of the blind (Ps. cxlvi. 8); he makes the seeing eye, Exod. iv. 11. Job was eyes to the blind (Job xxix. 15); was to them instead of eyes, but he could not give eyes to the blind. Still it is put to us, Believe we that Christ is able to do for us, by the power of his merit and intercession in heaven, of his Spirit and grace in the heart, and of his providence and dominion in the world? To believe the power of Christ is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it.

To this question they give an immediate answer, without hesitation: they said, Yea, Lord. Though he had kept them in suspense awhile, and had not helped them at first, they honestly imputed that to his wisdom, not to his weakness, and were still confident of his ability. Note, The treasures of mercy that are laid up in the power of Christ, are laid out and wrought for those that trust in him, Ps. xxxi. 19.

3. The cure that Christ wrought on them; he touched their eyes, v. 29. This he did to encourage their faith, which, by his delay, he had tried, and to show that he gives sight to blind souls by the operations of his grace accompanying the word, anointing the eyes with eye-salve: and he put the cure upon their faith, According to your faith be it unto you. When they begged for a cure, he enquired into their faith (v. 28), Believe ye that I am able? He did not enquire into their wealth, whether they were able to pay him for a cure; nor into their reputation, should he get credit by curing them; but into their faith; and now they had professed their faith he referred the matter to that: "I know you do believe, and the power you believe in shall be exerted for you; According to your faith be it unto you." This speaks, (1.) His knowledge of the sincerity of their faith, and his acceptance and approbation of it. Note, It is a great comfort to true believers, that Jesus Christ knows their faith, and is well pleased with it. Though it be weak, though others do not discern it, though they themselves are ready to question it, it is known to him. (2.) His insisting upon their faith as necessary; "If you believe, take what you come for." Note, They who apply themselves to Jesus Christ, shall be dealt with according to their faith; not according to their fancies, nor according to their profession, but according to their faith; that is, unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the gospel; and our comforts ebb or flow, according as our faith is stronger or weaker; we are not straitened in Christ, let us not then be straitened in ourselves.

4. The charge he gave them to keep it private (v. 30), See that no man know it. He gave them this charge, (1.) To set us an example of that humility and lowliness of mind, which he would have us to learn of him. Note, In the good we do, we must not seek our own praise, but only the glory of God. It must be more our care and endeavour to be useful, than to be known and observed to be so, Prov. xx. 6; xxv. 27 Thus Christ seconded the rule he had given, Let not thy left hand know what thy right hand doeth. (2.) Some think that Christ, in keeping it private, showed his displeasure against the people of Capernaum, who had seen so many miracles, and yet believed not. Note, The silencing of those who should proclaim the works of Christ is a judgment to any place or people: and it is just in Christ to deny the means of conviction to those that are obstinate in their infidelity; and to shroud the light from those that shut their eyes against it. (3.) He did it in discretion, for his own preservation; because the more he was proclaimed, the more jealous would the rulers of the Jews be of his growing interest among the people. (4.) Dr. Whitby gives another reason, which is very considerable, why Christ sometimes concealed his miracles, and afterwards forbid the publishing of his transfiguration; because he would not indulge that pernicious conceit which obtained among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt the setting up of his kingdom, by tumults and seditions, as they offered to do, John vi. 15. But when, after his resurrection (which was the full proof of his mission), his spiritual kingdom was set up, then that danger was over, and they must be published to all nations. And he observes, that the miracles which Christ wrought among the Gentiles and the Gadarenes, were ordered to be published, because with them there was not that danger.

But honour is like the shadow, which, as it flees from those that follow it, so it follows those that flee from it (v. 31); They spread abroad his fame. This was more an act of zeal, than of prudence; and though it may be excused as honestly meant for the honour of Christ, yet it cannot be justified, being done against a particular charge. Whenever we profess to direct our intention to the glory of God, we must see to it that the action be according to the will of God.

II. The healing of a dumb man, that was possessed with a devil. And here observe,

1. His case, which was very sad. He was under the power of the devil in this particular instance, that he was disabled from speaking, v. 32. See the calamitous state of this world, and how various the afflictions of the afflicted are! We have no sooner dismissed two blind men, but we meet with a dumb man. How thankful should we be to God for our sight and speech! See the malice of Satan against mankind, and in how many ways he shows it. This man's dumbness was the effect of his being possessed with a devil; but it was better he should be unable to say any thing, than be forced to say, as those demoniacs did (ch. viii. 29), What have we to do with thee? Of the two, better a dumb devil than a blaspheming one. When the devil gets possession of a soul, it is made silent as to any thing that is good; dumb in prayers and praises, which the devil is a sworn enemy to. This poor creature they brought to Christ, who entertained not only those that came of themselves in their own faith, but those that were brought to him by their friends in the faith of others. Though the just shall live eternally by his faith, yet temporal mercies may be bestowed on us with an eye to their faith who are intercessors on our behalf. They brought him in just as the blind man went out. See how unwearied Christ was in doing good; how closely one good work followed another! Treasures of mercy, wondrous mercy, are hid in him; which may be continually communicated, but can never be exhausted.

2. His cure, which was very sudden (v. 33), When the devil was cast out, the dumb spake. Note, Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. In sanctification he heals the waters by casting salt into the spring. When Christ, by his grace, casts the devil out of a soul, presently the dumb speaks. When Paul was converted, behold, he prays; then the dumb spake.

3. The consequences of this cure.

(1.) The multitudes marvelled; and well they might; though few believed, many wondered. The admiration of the common people is sooner raised than any other affection. It was foretold, that the new song, the New-Testament song, should be sung for marvellous works, Ps. xcviii. 1. They said, It was never so seen in Israel, and therefore never so seen any where; for no people experienced such wonders of mercy as Israel did. There had been those in Israel that were famous for working miracles, but Christ excelled them all. The miracles Moses wrought had reference to Israel as a people, but Christ's were brought home to particular persons.

(2.) The Pharisees blasphemed, v. 34. When they could not gainsay the convincing evidence of these miracles, they fathered them upon the devil, as if they had been wrought by compact and collusion: he casteth out devils (say they) by the prince of the devils--a suggestion horrid beyond expression; we shall hear more of it afterwards, and Christ's answer to it (ch. xii. 25); only observe here, how evil men and seducers wax worse and worse (2 Tim. iii. 13), and it is both their sin and their punishment. Their quarrels with Christ for taking upon him to forgive sin (v. 3), for conversing with publicans and sinners, (v. 11), for not fasting (v. 14), though spiteful enough, yet had some colour of piety, purity, and devotion in them; but this (which they are left to, to punish them for those) breathes nothing but malice and falsehood, and hellish enmity in the highest degree; it is diabolism all over, and was therefore justly pronounced unpardonable. Because the people marvelled, they must say something to diminish the miracle, and this was all they could say.
Adam Clarke: Commentary on the Bible - 1831
9:27: Son of David - This was the same as if they had called him Messiah. Two things here are worthy of remark:
1st. That it was a generally received opinion at this time in Judea, that the Messiah should be son of David. (Joh 7:42).
2dly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. Mat 12:23.
Have mercy on us - That man has already a measure of heavenly light who knows that he has no merit; that his cry should be a cry for mercy; that he must be fervent, and that in praying he must follow Jesus Christ as the true Messiah, the son of David, expected from heaven.
Albert Barnes: Notes on the Bible - 1834
9:27: And when Jesus departed thence - The scene of this miracle was near Capernaum. The blind men probably followed him with their cry for aid immediately on his leaving the house of Jairus.
Thou Son of David - By the Son of David the Jews meant the Messiah. He was the descendant or Son of David by way of eminence, Isa 9:7; Luk 1:32; Rev 22:16. See the notes at Mat 1:1. This was therefore a profession of belief, on the part of these blind men, of the Messiahship of Jesus, and, at the same time, the expression of a belief that, being the Messiah, he could heal them.
Have mercy on us - That is, show compassion toward us in our affliction, and restore to us the blessing of sight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: two: Mat 11:5, Mat 12:22, Mat 20:30; Mar 8:22, Mar 8:23, Mar 10:46; Luk 7:21; Joh 9:1-12
Thou: Mat 12:23, Mat 15:22, Mat 20:30, Mat 20:31, Mat 21:9, Mat 21:15, Mat 22:41-45; Mar 10:47, Mar 10:48, Mar 11:10; Mar 12:35-37; Luk 18:38, Luk 18:39, Luk 20:41; Joh 7:42; Rom 1:3, Rom 9:5
have: Mat 17:15; Mar 9:22; Luk 17:13
Geneva 1599
9:27 (6) And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou] Son of David, have mercy on us.
(6) By healing these two blind men Christ shows that he is the light of the world.
John Gill
9:27 And when Jesus departed thence,.... From the house of Jairus, to another in the same city;
two blind men followed him: very closely, by the direction of others, having heard of the miracle just now performed by him; and from thence concluded he was able to restore them to their sight;
crying and saying, with great faith and fervour, with much importunity, and frequently repeating the following words,
thou son of David, have mercy on us. Whence it appears, that they firmly believed, and were fully persuaded, that he was the true Messiah; for "the son of David" was a known character of the Messiah among the Jews: nothing was more common than to call him by this title, without any other additional epithet; see Gill on Mt 1:1, and since it had been prophesied of the Messiah, that he should "open the eyes of the blind", Is 35:5 they might be greatly encouraged to hope and believe they should obtain mercy from him in this respect.
Robert Jamieson, A. R. Fausset and David Brown
9:27 TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mt 9:27-34)
And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (Mt 20:30).
crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" (Mt 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (Is 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.
9:289:28: Եւ իբրեւ եկն ՚ի տուն, մատեա՛ն առ նա կոյրքն։ Եւ ասէ ցնոսա Յիսուս. Հաւատա՞յք եթէ կարօղ եմ առնել ձեզ զայդ։ Ասեն ցնա. Այո՛ Տէր։
28 Երբ նա տուն եկաւ, կոյրերը մօտեցան նրան: Յիսուս նրանց ասաց. «Հաւատո՞ւմ էք, որ ես այդ բանը ձեզ կարող եմ անել»: Նրանք ասացին նրան՝ այո՛, Տէ՛ր
28 Երբ տուն հասաւ, կոյրերը իրեն եկան։ Յիսուս անոնց ըսաւ. «Կը հաւատա՞ք թէ կրնամ այս բանը ձեզի ընել»։ Ըսին անոր. «Այո՛, Տէր»։
Եւ իբրեւ եկն ի տուն, մատեան առ նա կոյրքն. եւ ասէ ցնոսա Յիսուս. Հաւատա՞յք եթէ կարող եմ առնել ձեզ զայդ: Ասեն ցնա. Այո, Տէր:

9:28: Եւ իբրեւ եկն ՚ի տուն, մատեա՛ն առ նա կոյրքն։ Եւ ասէ ցնոսա Յիսուս. Հաւատա՞յք եթէ կարօղ եմ առնել ձեզ զայդ։ Ասեն ցնա. Այո՛ Տէր։
28 Երբ նա տուն եկաւ, կոյրերը մօտեցան նրան: Յիսուս նրանց ասաց. «Հաւատո՞ւմ էք, որ ես այդ բանը ձեզ կարող եմ անել»: Նրանք ասացին նրան՝ այո՛, Տէ՛ր
28 Երբ տուն հասաւ, կոյրերը իրեն եկան։ Յիսուս անոնց ըսաւ. «Կը հաւատա՞ք թէ կրնամ այս բանը ձեզի ընել»։ Ըսին անոր. «Այո՛, Տէր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: Когда же Он пришел в дом, слепые приступили к Нему. И говорит им Иисус: веруете ли, что Я могу это сделать? Они говорят Ему: ей, Господи!
9:28  ἐλθόντι δὲ εἰς τὴν οἰκίαν προσῆλθον αὐτῶ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ ἰησοῦς, πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῶ, ναί, κύριε.
9:28. ἐλθόντι (Unto-having-had-came) δὲ (moreover) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) προσῆλθαν (they-came-toward) αὐτῷ (unto-it,"οἱ (the-ones) τυφλοί , ( blind ,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Πιστεύετε (Ye-trust-of) ὅτι (to-which-a-one) δύναμαι ( I-able ) τοῦτο (to-the-one-this) ποιῆσαι; (to-have-done-unto?"λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Ναί, (Yea) κύριε. (Authority-belonged)
9:28. cum autem venisset domum accesserunt ad eum caeci et dicit eis Iesus creditis quia possum hoc facere vobis dicunt ei utique DomineAnd when he was come to the house, the blind men came to him. And Jesus saith to them, Do you believe, that I can do this unto you? They say to him, Yea, Lord.
28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They say unto him, Yea, Lord.
9:28. And when he had arrived at the house, the blind men approached him. And Jesus said to them, “Do you trust that I am able to do this for you?” They say to him, “Certainly, Lord.”
9:28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord:

28: Когда же Он пришел в дом, слепые приступили к Нему. И говорит им Иисус: веруете ли, что Я могу это сделать? Они говорят Ему: ей, Господи!
9:28  ἐλθόντι δὲ εἰς τὴν οἰκίαν προσῆλθον αὐτῶ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ ἰησοῦς, πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῶ, ναί, κύριε.
9:28. cum autem venisset domum accesserunt ad eum caeci et dicit eis Iesus creditis quia possum hoc facere vobis dicunt ei utique Domine
And when he was come to the house, the blind men came to him. And Jesus saith to them, Do you believe, that I can do this unto you? They say to him, Yea, Lord.
9:28. And when he had arrived at the house, the blind men approached him. And Jesus said to them, “Do you trust that I am able to do this for you?” They say to him, “Certainly, Lord.”
9:28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
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
28 Неизвестно, в какой дом вошел Спаситель. Что событие произошло на дороге из дома Иаира, этого никак нельзя утверждать с достоверностью, даже в виду пренебрежительного отношения со стороны Матфея к хронологическим и отчасти топографическим данным. Во всяком случае, можно думать, что это не был дом Иаира. Невероятно, чтобы это был и дом Матфея или Петра. Всего вероятнее это был дом, где жили мать, братья и сестры Христа (Ин II:12; ср. Мф IV:13). Как видно из рассказа, Господь сначала не отвечал на крики слепцов по вышеуказанной причине; но они пошли за Ним в самый дом и здесь просили Его об исцелении. Исцеление произошло не сразу, но после вопроса: веруете ли и проч. Вообще Матфей сообщает о большом разнообразии действий при исцелениях: простое слово (VIII:13, 16, 32; IX:6); слово и прикосновение (VIII:3; IX:29); только прикосновение (VIII:15; IX:25, иначе Мк V:41); ни то, ни другое (IX:20–22); никакого описания нет IX:33 (Цан). Слово, переведенное по-русски «ей», выражено по-гречески через nai, много раз употребляется в Новом Завете, и означает: да, точно, конечно.
Adam Clarke: Commentary on the Bible - 1831
9:28: When he was come unto the house - That is, the house of Peter at Capernaum, where he ordinarily lodged.
Believe ye that I am able to do this? - Without faith Jesus does nothing to men's souls now, no more than he did to their bodies in the days of his flesh.
They said unto him, Yea, Lord - Under a sense of our spiritual blindness we should have,
1st. A lively faith in the almighty grace of Christ.
2dly. A fervent, incessant cry for the communication of this grace.
3dly. A proper view of his incarnation, because it is through his union with our nature, and by his sufferings and death, we are to expect salvation.
Albert Barnes: Notes on the Bible - 1834
9:28: And when he was come into the house - That is, either into the house which he usually occupied in Capernaum, or the house of some friend. They had followed him, but thus far he had not seemed to heed their cries, and he entered the house as if he did not intend to regard them - probably for the trial of their faith.
The blind men came to him - That is, they followed him into the house. They showed a determination to persevere until they obtained what they asked.
Believe ye that I am able to do this? - To work such a miracle. Though they had followed him and cried after him, yet he required of them an open profession of their faith in regard to his power.
They said unto him, Yea, Lord - We have no doubt of this. We came with that assurance: we have followed thee with that belief. It was on this simple profession of their faith that the miracle was performed, as it is on the simple profession of our faith that our souls will be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: come: Mat 8:14, Mat 13:36
Believe: Mat 9:22, Mat 8:2, Mat 13:58; Mar 9:23, Mar 9:24; Joh 4:48-50, Joh 11:26, Joh 11:40
John Gill
9:28 And when he was come into the house,.... In which he dwelt, whilst at Capernaum: for he took no notice of them by the way; but though they followed him close, and cried vehemently, he did not stop to speak to them, or give them a cure: according to their request, but went on his way; which he did, partly to avoid the populace, and that he might not be seen by men, in what he did, and partly to try their faith, and the constancy of it.
The blind men came to him; being directed by others, into what house he went, and where he was, and very probably with the leave of Christ:
and Jesus saith unto them, believe ye that I am able to do this? That is, to have mercy on them, as they requested, by curing them of their blindness; which, though not expressed, is implied, and is the thing designed: this question is put, not as being ignorant of, or as doubting their faith in him, which they had expressed, in calling him the son of David; and had shown the firmness and constancy of it, by following him, though he took no notice of them; but partly, for the further trial of their faith, and to bring them to a more open profession of it, as to this particular, his power to cure them of their blindness; and partly, for the sake of those, that were in the house:
they said unto him, yea, Lord. They firmly believed he had power to do it, they had not the least doubt and hesitation in their minds about it; for though their bodily eyes were at present dark, the eyes of their understandings were enlightened, to see and know Jesus to be the true Messiah, David's Son, and Lord.
Robert Jamieson, A. R. Fausset and David Brown
9:28 And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But
the blind men came to Him--which, no doubt, was what He desired.
and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.
9:299:29: Յայնժամ մերձեցաւ յաչս նոցա՝ եւ ասէ. Ըստ հաւատոց ձերոց եղիցի՛ ձեզ[158]։ [158] Ոմանք. ՚Ի յաչս նոցա։
29 Այն ժամանակ դիպաւ նրանց աչքերին եւ ասաց. «Ըստ ձեր հաւատի թող լինի ձեզ»
29 Այն ատեն անոնց աչքերուն դպաւ ու ըսաւ. «Ձեր հաւատքին պէս ըլլայ ձեզի»։
Յայնժամ մերձեցաւ յաչս նոցա, եւ ասէ. Ըստ հաւատոց ձերոց եղիցի ձեզ:

9:29: Յայնժամ մերձեցաւ յաչս նոցա՝ եւ ասէ. Ըստ հաւատոց ձերոց եղիցի՛ ձեզ[158]։
[158] Ոմանք. ՚Ի յաչս նոցա։
29 Այն ժամանակ դիպաւ նրանց աչքերին եւ ասաց. «Ըստ ձեր հաւատի թող լինի ձեզ»
29 Այն ատեն անոնց աչքերուն դպաւ ու ըսաւ. «Ձեր հաւատքին պէս ըլլայ ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2929: Тогда Он коснулся глаз их и сказал: по вере вашей да будет вам.
9:29  τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν.
9:29. τότε (To-the-one-which-also) ἥψατο ( it-fastened ) τῶν (of-the-ones) ὀφθαλμῶν (of-eyes) αὐτῶν (of-them) λέγων (forthing,"Κατὰ (Down) τὴν (to-the-one) πίστιν (to-a-trust) ὑμῶν (of-ye) γενηθήτω (it-should-have-been-became) ὑμῖν. (unto-ye)
9:29. tunc tetigit oculos eorum dicens secundum fidem vestram fiat vobisThen he touched their eyes, saying, According to your faith, be it done unto you.
29. Then touched he their eyes, saying, According to your faith be it done unto you.
9:29. Then he touched their eyes, saying, “According to your faith, so let it be done for you.”
9:29. Then touched he their eyes, saying, According to your faith be it unto you.
Then touched he their eyes, saying, According to your faith be it unto you:

29: Тогда Он коснулся глаз их и сказал: по вере вашей да будет вам.
9:29  τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν.
9:29. tunc tetigit oculos eorum dicens secundum fidem vestram fiat vobis
Then he touched their eyes, saying, According to your faith, be it done unto you.
9:29. Then he touched their eyes, saying, “According to your faith, so let it be done for you.”
9:29. Then touched he their eyes, saying, According to your faith be it unto you.
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
29 Сообщается об открытии глаз слепым вследствие прикосновения руки. Это было ответом на веру слепых. Рассказ настолько краток, что о характере болезни спелых или о том, что и как они видели, когда открылись их глаза, не может быть и речи.
Adam Clarke: Commentary on the Bible - 1831
9:29: According to your faith - See on Mat 8:13 (note).
Albert Barnes: Notes on the Bible - 1834
9:29: Then touched he their eyes - Simply to indicate that the power proceeded from him. Compare Mat 8:3.
According to your faith ... - That is, you have "believed" that you could be healed, be healed accordingly. Your faith covered the whole extent of the work respecting my power and the absolute restoration to sight, and that power is exerted accordingly, and your sight is restored. So with the sinner. If he has faith in the Son of God; if he believes that he is able and willing to save him: and if he earnestly desires to be saved, the power of Jesus will be put forth to the full extent of his faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: touched: Mat 20:34; Joh 9:6, Joh 9:7
According: Mat 8:6, Mat 8:7, Mat 8:13, Mat 15:28; Mar 10:52
John Gill
9:29 Then touched he their eyes,.... Not but that he could have restored sight to them, without touching their eyes, by a word speaking, or by the secret communication of his power; but he might do this as a sign of his favour and kindness to them, and of his will to cure them; as also in compliance with their weakness, who might expect some manual operation upon them;
saying, according to your faith be it unto you: not that faith in his person and power, was the cause or condition of this cure, or the rule and measure according to which Christ proceeded; but the sense is, that as they had believed he was able to heal them, accordingly a cure should be effected; which, upon his so saying, they immediately found performed in them.
Robert Jamieson, A. R. Fausset and David Brown
9:29 Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.
9:309:30: Եւ բացա՛ն աչք նոցա։ Եւ սաստեա՛ց նոցա Յիսուս՝ եւ ասէ. Զգո՛յշ կացէք՝ մի՛ ոք գիտասցէ։
30 Եւ բացուեցին նրանց աչքերը: Եւ Յիսուս նրանց խստիւ պատուիրեց եւ ասաց. «Զգո՛յշ կացէք, ոչ ոք չիմանայ»
30 Անոնց աչքերը բացուեցան։ Յիսուս սաստիկ պատուէր տուաւ անոնց ու ըսաւ. «Զգոյշ կեցէք, մէ՛կը չիմանայ»։
Եւ բացան աչք նոցա. եւ սաստեաց նոցա Յիսուս եւ ասէ. Զգոյշ կացէք, մի՛ ոք գիտասցէ:

9:30: Եւ բացա՛ն աչք նոցա։ Եւ սաստեա՛ց նոցա Յիսուս՝ եւ ասէ. Զգո՛յշ կացէք՝ մի՛ ոք գիտասցէ։
30 Եւ բացուեցին նրանց աչքերը: Եւ Յիսուս նրանց խստիւ պատուիրեց եւ ասաց. «Զգո՛յշ կացէք, ոչ ոք չիմանայ»
30 Անոնց աչքերը բացուեցան։ Յիսուս սաստիկ պատուէր տուաւ անոնց ու ըսաւ. «Զգոյշ կեցէք, մէ՛կը չիմանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3030: И открылись глаза их; и Иисус строго сказал им: смотрите, чтобы никто не узнал.
9:30  καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς ὁ ἰησοῦς λέγων, ὁρᾶτε μηδεὶς γινωσκέτω.
9:30. καὶ (And) ἠνεῴχθησαν (they-were-opened-up) αὐτῶν (of-them) οἱ (the-ones) ὀφθαλμοί. (eyes) Καὶ (And) ἐνεβριμήθη (it-was-in-stressed-unto) αὐτοῖς (unto-them) ὁ (the-one) Ἰησοῦς (an-Iesous) λέγων (forthing,"Ὁρᾶτε (Ye-should-discern-unto,"μηδεὶς (lest-moreover-one) γινωσκέτω: (it-should-acquainteth)
9:30. et aperti sunt oculi illorum et comminatus est illis Iesus dicens videte ne quis sciatAnd their eyes were opened, and Jesus strictly charged them, saying, See that no man know this.
30. And their eyes were opened. And Jesus strictly charged them, saying, See that no man know it.
9:30. And their eyes were opened. And Jesus warned them, saying, “See to it that no one knows of this.”
9:30. And their eyes were opened; and Jesus straitly charged them, saying, See [that] no man know [it].
And their eyes were opened; and Jesus straitly charged them, saying, See [that] no man know:

30: И открылись глаза их; и Иисус строго сказал им: смотрите, чтобы никто не узнал.
9:30  καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς ὁ ἰησοῦς λέγων, ὁρᾶτε μηδεὶς γινωσκέτω.
9:30. et aperti sunt oculi illorum et comminatus est illis Iesus dicens videte ne quis sciat
And their eyes were opened, and Jesus strictly charged them, saying, See that no man know this.
9:30. And their eyes were opened. And Jesus warned them, saying, “See to it that no one knows of this.”
9:30. And their eyes were opened; and Jesus straitly charged them, saying, See [that] no man know [it].
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
30 Причина запрещения слепцам разглашать об их исцелении, по толкованию Иоанна Златоуста, Феофилакта и других было смирение Спасителя, не хотевшего, чтобы слава Его распространялась и мешала Его проповеди. Весьма возможно также, что Он наблюдал в лицах, к которым обращался с запрещениями, какие-нибудь индивидуальные особенности, побуждавшие Его давать такие запрещения.
Adam Clarke: Commentary on the Bible - 1831
9:30: Straitly charged them - He charged them severely, from ενεβριμησατο, from εν, and βριμαομαι, to roar or storm with anger; he charged them, on pain of his displeasure, not to make it as yet public. See the reasons, Mat 8:4.
Albert Barnes: Notes on the Bible - 1834
9:30: And their eyes were opened - Immediately. That is, their sight was restored: "And Jesus straitly charged them." He enjoined it on them in the most earnest and solemn manner.
See that no man know it - That is, do not make proclamation of this; do not make it your business to tell every man of it; do not go forth as if I wished that you should proclaim this abroad. The injunction could not mean that they should screen the fact that no one "should" know it, for there were witnesses of it, and it would be made known; but they were not to make it a point to proclaim to the world what was done to them. This was in accordance with the usual habit of the Saviour Mat 8:4; Mat 12:16, and also with his own precepts to others Mat 6:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: their: Psa 146:8; Isa 35:5, Isa 42:7, Isa 52:13; John 9:7-26
straitly: Mat 8:4, Mat 12:16, Mat 17:9; Mar 5:43; Luk 5:14, Luk 8:56
John Gill
9:30 And their eyes were opened,.... Some copies read, "immediately"; and so do the Syriac, Persic, and Ethiopic versions: and this was certainly the true and real matter of fact, that as soon as Christ had touched their eyes, and said the above words, their sight was perfectly restored to them; and they had a clear, full, and true sight of objects, as men have, whose vision faculty is in its full strength and rigour, and their eyes open:
and Jesus straitly charged them, saying, see that no man know it. This was a very strict charge, and according to the signification of the word here used, it was given with great austerity of countenance, and severity of expression, in a very rough and threatening manner; which Christ might be the rather induced to, because he had given such like orders already, and they had not been observed: the reasons for concealing the miracle are not very obvious; it seems likely, that with the same view he took no notice of these blind men in the street, but went into an house, and cured them; which seems to be, to shun all appearance of vain glory, or seeking popular applause, that he gave these orders; or it may be, he did not choose to be made more known by this miracle, or at this time, or by these men; he might foresee that it would be attended with ill consequences; either the more to irritate the resentments of some persons against him; or to put others on doing things which were disagreeable to him; as setting him up for a temporal prince among them, being David's son.
Robert Jamieson, A. R. Fausset and David Brown
9:30 And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.
9:319:31: Եւ նոքա ելեալ՝ համբաւեցի՛ն զնա ընդ ամենայն երկիրն ընդ այն։
31 Իսկ նրանք ելան եւ նրա համբաւը տարածեցին ամբողջ այդ երկրում:
31 Բայց անոնք ելան, այն բոլոր երկրին մէջ անոր համբաւը տարածեցին։
Եւ նոքա ելեալ համբաւեցին զնա ընդ ամենայն երկիրն ընդ այն:

9:31: Եւ նոքա ելեալ՝ համբաւեցի՛ն զնա ընդ ամենայն երկիրն ընդ այն։
31 Իսկ նրանք ելան եւ նրա համբաւը տարածեցին ամբողջ այդ երկրում:
31 Բայց անոնք ելան, այն բոլոր երկրին մէջ անոր համբաւը տարածեցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:3131: А они, выйдя, разгласили о Нем по всей земле той.
9:31  οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ.
9:31. οἱ (The-ones) δὲ (moreover) ἐξελθόντες ( having-had-came-out ) διεφήμισαν (they-declared-through-to) αὐτὸν (to-it) ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) γῇ (unto-a-soil) ἐκείνῃ. (unto-the-one-thither)
9:31. illi autem exeuntes diffamaverunt eum in tota terra illaBut they going out, spread his fame abroad in all that country.
31. But they went forth, and spread abroad his fame in all that land.
9:31. But going out, they spread the news of it to all that land.
9:31. But they, when they were departed, spread abroad his fame in all that country.
But they, when they were departed, spread abroad his fame in all that country:

31: А они, выйдя, разгласили о Нем по всей земле той.
9:31  οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ.
9:31. illi autem exeuntes diffamaverunt eum in tota terra illa
But they going out, spread his fame abroad in all that country.
9:31. But going out, they spread the news of it to all that land.
9:31. But they, when they were departed, spread abroad his fame in all that country.
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
31 Вышедши, т. е. из дома. По всей земле той — вероятно Галилее. Исцеление слепых было десятым чудом (Иер). Церковные писатели оправдывают слепцов в том, что они разгласили об исцелении. Они сделали так не вследствие неповиновения, а — благодарности (Феофил). Но другие держатся иного мнения, хотя, если можно так выразиться, вредных последствий от этого разглашения и не видно в Евангелии. Могло быть, что запрещение было дано и в виду злостных намерений врагов Иисуса Христа, которые готовились уже объявить, что Он изгоняет бесов силою Веельзевула.
Adam Clarke: Commentary on the Bible - 1831
9:31: But they - spread abroad his fame - They should have held their peace; for to obey is better than sacrifice, Sa1 15:22; but man must always be wiser than God, however, it may be profitable to remark,
1st. That honor pursues those who fly from it.
2dly. He who is thoroughly sensible of God's mercy cannot long contain his acknowledgments.
3dly. That God in general requires that what a man has received, for his own salvation, shall become subservient to that of others - Let your light so shine, etc.
God chooses to help man by man, that all may be firmly knit together in brotherly love.
Albert Barnes: Notes on the Bible - 1834
9:31: But they, when they were departed, spread abroad his fame - The report of what he had done. This was not unnatural for them. They were so filled with joy that they could not repress their feelings. In this, however, they violated the express command of the Saviour; but he was not responsible for that.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: spread: Mar 1:44, Mar 1:45, Mar 7:36
John Gill
9:31 But they, when they were departed,.... That is, out of the house where they received their cure, and out of the city; for it appears, by what follows, they went into other parts, where it is probable they might originally belong; they
spread abroad his fame in all that country. This they did, not in contempt of Christ and his orders; but rather out of gratitude to their benefactor, and through an honest zeal to spread his honour and glory: though they are not to be commended for disregarding the command of Christ; for, not our affection, but Christ's will, is to be the rule of our actions.
Robert Jamieson, A. R. Fausset and David Brown
9:31 But they, when they were departed, spread abroad his fame in all that country--(See on Mt 8:4).
A Dumb Demoniac Healed (Mt 9:32-34).
9:329:32: Եւ յելանելն նոցա արտաքս, ահա մատուցին առ նա այր մի համր դիւահար։
32 Եւ երբ նրանք դուրս եկան, ահա նրա մօտ բերեցին մի համր, դիւահար մարդ
32 Երբ անոնք դուրս ելան, ահա համր դիւահար մարդ մը բերին իրեն։
Եւ յելանելն նոցա արտաքս, ահա մատուցին առ նա այր մի համր դիւահար:

9:32: Եւ յելանելն նոցա արտաքս, ահա մատուցին առ նա այր մի համր դիւահար։
32 Եւ երբ նրանք դուրս եկան, ահա նրա մօտ բերեցին մի համր, դիւահար մարդ
32 Երբ անոնք դուրս ելան, ահա համր դիւահար մարդ մը բերին իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:3232: Когда же те выходили, то привели к Нему человека немого бесноватого.
9:32  αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῶ ἄνθρωπον κωφὸν δαιμονιζόμενον·
9:32. Αὐτῶν (Of-them) δὲ (moreover) ἐξερχομένων ( of-coming-out ," ἰδοὺ ( thou-should-have-had-seen ,"προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) κωφὸν (to-blunted) δαιμονιζόμενον: (to-being-daimoned-to)
9:32. egressis autem illis ecce obtulerunt ei hominem mutum daemonium habentemAnd when they were gone out, behold they brought him a dumb man, possessed with a devil.
32. And as they went forth, behold, there was brought to him a dumb man possessed with a devil.
9:32. Then, when they had departed, behold, they brought him a man who was mute, having a demon.
9:32. As they went out, behold, they brought to him a dumb man possessed with a devil.
As they went out, behold, they brought to him a dumb man possessed with a devil:

32: Когда же те выходили, то привели к Нему человека немого бесноватого.
9:32  αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῶ ἄνθρωπον κωφὸν δαιμονιζόμενον·
9:32. egressis autem illis ecce obtulerunt ei hominem mutum daemonium habentem
And when they were gone out, behold they brought him a dumb man, possessed with a devil.
9:32. Then, when they had departed, behold, they brought him a man who was mute, having a demon.
9:32. As they went out, behold, they brought to him a dumb man possessed with a devil.
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
32 и 33. (Мф XII:22), О чуде исцеления немого бесноватого сообщается только у Матфея. Исцелением вызывается удивление в народе, но такое, какое свойственно при виде чуда (на это указывает глагол qaumazw).
Adam Clarke: Commentary on the Bible - 1831
9:32: A dumb man possessed with a devil - Some demons rendered the persons they possessed paralytic, some blind, others dumb, etc. It was the interest of Satan to hide his influences under the appearance of natural disorders. A man who does not acknowledge his sin to God, who prays not for salvation, who returns no praises for the mercies he is continually receiving, may well be said to be possessed with a dumb demon.
Albert Barnes: Notes on the Bible - 1834
9:32: And as they went out, behold, they brought unto him - That is, the friends of the dumb man brought him. This seems to have occurred as soon as the blind men which had been healed left him. Possibly it was from what they had observed of his power in healing them.
A dumb man possessed with a devil - That is, the effect of the "possession," in his case, was to deprive him of speech. Those "possessed with devils" were affected in different ways (see the notes at Mat 4:24), and there is no improbability in supposing that if other forms of disease occurred under demoniacal possessions, this form might occur also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: a dumb: Mat 12:22, Mat 12:23; Mar 9:17-27; Luk 11:14
Geneva 1599
9:32 (7) As they went out, behold, they brought to him a dumb man possessed with a devil.
(7) An example of that power that Christ has over the devil.
John Gill
9:32 As they went out,.... The Syriac version reads it, "when Jesus went out"; to which agrees the Arabic, against all the copies: for not he, but the men who had been blind, and now had their sight restored, went out from the house where Jesus was; which circumstance is mentioned, and by it the following account is introduced, partly to show how busy Christ was, how he was continually employed in doing good, and that as soon as one work of mercy was over, another offered; and partly, to observe how closely and exactly the prophecies of the Old Testament were fulfilled; in which, as it was foretold, that "the eyes of the blind" should "be opened"; so likewise, that "the tongue of the dumb" should "sing", Is 35:5.
Behold, they brought to him a dumb man possessed with a devil. The word signifies one that is deaf, as well as dumb; as does the Hebrew word often used by the Jewish writers for a deaf and dumb man; one, they say (g), that can neither hear nor speak, and is unfit for sacrifice, and excused many things: and indeed these two, deafness and dumbness, always go together in persons, who are deaf from their birth; for as they cannot hear, they cannot learn to speak: but this man seems to be dumb, not by nature, but through the possession of Satan, who had taken away, or restrained the use of his speech, out of pure malice and ill will, that he might not have the benefit of conversation with men, nor be able to say anything to the glory of God. This man did not come of himself to Christ, perhaps being unwilling, through the power and influence the devil had over him; but his friends, who were concerned for his welfare, and who were thoroughly persuaded of the power of Christ to heal him, by the miracles they had seen, or heard performed by him, brought him to him; and, no doubt, expressed their desire that he would cast out the devil, and cure him, which he did.
(g) Maimon. & Bartenora in Misn. Trumot, c. 1. sect. 2. T. Bab. Chagiga, fol. 2. 2.
John Wesley
9:32 Lk 11:14.
Robert Jamieson, A. R. Fausset and David Brown
9:32 As they went out, behold, they brought to him a dumb man possessed with a devil--"demonized." The dumbness was not natural, but was the effect of the possession.
9:339:33: Եւ յելանել դիւին՝ խօսեցաւ համրն։ Եւ զարմացա՛ն ժողովուրդքն՝ եւ ասեն, թէ եւ ո՛չ երբէք երեւեցաւ այսպիսի ինչ յԻսրայէլի[159]։ [159] Ոմանք. Թէ ոչ յերբէք երեւեցաւ։
33 Եւ երբ դեւը դուրս եկաւ, համրը խօսեց. եւ ժողովուրդը զարմացաւ ու ասաց. «Այսպիսի բան Իսրայէլում երբեք տեսնուած չէ»
33 Երբ դեւը ելաւ, համրը խօսեցաւ։ Եւ ժողովուրդը զարմացաւ ու կ’ըսէին թէ՝ Իսրայէլի մէջ բնաւ այսպիսի բան տեսնուած չէր։
Եւ յելանել դիւին` խօսեցաւ համրն. եւ զարմացան ժողովուրդքն եւ ասեն թէ. Եւ ոչ երբեք երեւեցաւ այսպիսի ինչ յԻսրայելի:

9:33: Եւ յելանել դիւին՝ խօսեցաւ համրն։ Եւ զարմացա՛ն ժողովուրդքն՝ եւ ասեն, թէ եւ ո՛չ երբէք երեւեցաւ այսպիսի ինչ յԻսրայէլի[159]։
[159] Ոմանք. Թէ ոչ յերբէք երեւեցաւ։
33 Եւ երբ դեւը դուրս եկաւ, համրը խօսեց. եւ ժողովուրդը զարմացաւ ու ասաց. «Այսպիսի բան Իսրայէլում երբեք տեսնուած չէ»
33 Երբ դեւը ելաւ, համրը խօսեցաւ։ Եւ ժողովուրդը զարմացաւ ու կ’ըսէին թէ՝ Իսրայէլի մէջ բնաւ այսպիսի բան տեսնուած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:3333: И когда бес был изгнан, немой стал говорить. И народ, удивляясь, говорил: никогда не бывало такого явления в Израиле.
9:33  καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες, οὐδέποτε ἐφάνη οὕτως ἐν τῶ ἰσραήλ.
9:33. καὶ (and) ἐκβληθέντος (of-having-been-casted-out) τοῦ (of-the-one) δαιμονίου (of-a-daimonlet,"ἐλάλησεν (it-spoke-unto,"ὁ (the-one) κωφός. (blunted,"καὶ (and) ἐθαύμασαν (they-marveled-to,"οἱ (the-ones) ὄχλοι (crowds," λέγοντες ( forthing ,"Οὐδέποτε (Not-moreover-whither-also) ἐφάνη (it-had-been-manifested) οὕτως (unto-the-one-this) ἐν (in) τῷ (unto-the-one) Ἰσραήλ. (unto-an-Israel)
9:33. et eiecto daemone locutus est mutus et miratae sunt turbae dicentes numquam paruit sic in IsrahelAnd after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, Never was the like seen in Israel.
33. And when the devil was cast out, the dumb man spake: and the multitudes marveled, saying, It was never so seen in Israel.
9:33. And after the demon was cast out, the mute man spoke. And the crowds wondered, saying, “Never has anything like this been seen in Israel.”
9:33. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel:

33: И когда бес был изгнан, немой стал говорить. И народ, удивляясь, говорил: никогда не бывало такого явления в Израиле.
9:33  καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες, οὐδέποτε ἐφάνη οὕτως ἐν τῶ ἰσραήλ.
9:33. et eiecto daemone locutus est mutus et miratae sunt turbae dicentes numquam paruit sic in Israhel
And after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, Never was the like seen in Israel.
9:33. And after the demon was cast out, the mute man spoke. And the crowds wondered, saying, “Never has anything like this been seen in Israel.”
9:33. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:33: And when the devil was cast out, the dumb spake - The very miracle which was now wrought was to be the demonstrative proof of the Messiah's being manifested in the flesh. See Isa 35:5, Isa 35:6.
It was never so seen in Israel - The greatest of the prophets has never been able to do such miracles as these. This was the remark of the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the rich and the learned. Many miracles had been wrought in the course of this one day, and this excited their surprise.
Albert Barnes: Notes on the Bible - 1834
9:33: And when the devil was cast out, the dumb spake - The miracle is narrated in the briefest terms; but the effect was immediate and the restoration was complete.
It was never so seen in Israel - Never was there in our land - among the Jews - such a succession of wonders, so striking, so marvelous, so full of the power of God. This was literally true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: the dumb: Mat 15:30, Mat 15:31; Exo 4:11, Exo 4:12; Isa 35:6; Mar 7:32-37; Luk 11:14
It: Kg2 5:8; Psa 76:1; Jer 32:20; Luk 7:9
John Gill
9:33 And when the devil was cast out, the dumb spake,.... The cause of his dumbness being removed, the effect ceased, and the man spake as he did before, and as other men do; and this was done, according to the Persic version, "as soon as Christ saw him"; the devil not being able to bear his presence, much less withstand his power: but as soon as Christ had set his eyes upon the man possessed by him, and had given him orders to be gone, he immediately went out, and the man was restored to his speech again;
and the multitude marvelled, saying, it was never so seen in Israel. The vast crowds of people, who were alarmed with the former miracles of Christ, and came along with the friends of the dumb man, when they heard him speak so suddenly and plainly, and with so much freedom, nothing being said or done to him, were surprised; and declared very frankly, that though many wonderful things had been done in Israel, in times past, by Moses, Elijah, Elisha, and others, yet never were such things seen, or heard, or known of, as were done by Christ: referring not to this miracle only, but to all the rest he had just wrought; as curing the woman of her bloody issue, raising Jairus's daughter from the dead, restoring sight to the two blind men, and now casting out a dumb devil.
John Wesley
9:33 Even in Israel - Where so many wonders have been seen.
Robert Jamieson, A. R. Fausset and David Brown
9:33 And when the devil--demon.
was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.
and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.
9:349:34: Իսկ փարիսեցիքն ասէին, թէ իշխանաւ դիւա՛ց հանէ դա զդեւս[160]։ գե [160] Ոմանք. Ասեն թէ իշխանաւն դի՛՛։
34 Իսկ փարիսեցիներն ասում էին. «Դա դեւերի իշխանի միջոցով է հանում դեւերին»:
34 Բայց փարիսեցիները կ’ըսէին. «Ատիկա դեւերուն իշխանութիւնովը դեւեր կը հանէ»։
Իսկ փարիսեցիքն ասէին թէ. Իշխանաւն դիւաց հանէ դա զդեւս:

9:34: Իսկ փարիսեցիքն ասէին, թէ իշխանաւ դիւա՛ց հանէ դա զդեւս[160]։ գե
[160] Ոմանք. Ասեն թէ իշխանաւն դի՛՛։
34 Իսկ փարիսեցիներն ասում էին. «Դա դեւերի իշխանի միջոցով է հանում դեւերին»:
34 Բայց փարիսեցիները կ’ըսէին. «Ատիկա դեւերուն իշխանութիւնովը դեւեր կը հանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3434: А фарисеи говорили: Он изгоняет бесов силою князя бесовского.
9:34  οἱ δὲ φαρισαῖοι ἔλεγον, ἐν τῶ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
9:34. [οἱ "[The-ones) δὲ (moreover) Φαρισαῖοι ( Faris-belonged ) ἔλεγον (they-were-forthing,"Ἐν (In) τῷ (unto-the-one) ἄρχοντι (unto-a-firsting) τῶν (of-the-ones) δαιμονίων (of-daimonlets) ἐκβάλλει (it-casteth-out) τὰ (to-the-ones) δαιμόνια.] (to-daimonlets.]"
9:34. Pharisaei autem dicebant in principe daemoniorum eicit daemonesBut the Pharisees said, By the prince of devils he casteth out devils.
34. But the Pharisees said, By the prince of the devils casteth he out devils.
9:34. But the Pharisees said, “By the prince of demons does he cast out demons.”
9:34. But the Pharisees said, He casteth out devils through the prince of the devils.
But the Pharisees said, He casteth out devils through the prince of the devils:

34: А фарисеи говорили: Он изгоняет бесов силою князя бесовского.
9:34  οἱ δὲ φαρισαῖοι ἔλεγον, ἐν τῶ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
9:34. Pharisaei autem dicebant in principe daemoniorum eicit daemones
But the Pharisees said, By the prince of devils he casteth out devils.
9:34. But the Pharisees said, “By the prince of demons does he cast out demons.”
9:34. But the Pharisees said, He casteth out devils through the prince of the devils.
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
34 О том, какой смысл имело это обвинение, будет сказано ниже, при объяснении XII:24 и след. Теперь же заметим с Бенгелем, что magnitudinem miraculorum negare non poterant: magno igitur ea auctori, sed pessimo, adscribunt (великих чудес не могли отрицать; и потому приписывают их великому виновнику, но самому худшему).
Adam Clarke: Commentary on the Bible - 1831
9:34: He casteth out devils through the prince of the devils - This verse is wanting in both the Greek and Latin of the C. Bezae, in another copy of the Itala, and in Hilary and Juvencus. But see on Mat 12:24 (note).
It is a consummate piece of malice to attribute the works of God to the devil. Envy cannot suffer the approbation which is given to the excellencies of others. Those whose hearts are possessed by this vice speak the very language of the devil. Calumny is but a little distance from envy. Though all persons may not have as much envy as the Pharisees, yet they should fear having some degree of it, as all have the principle from whence it proceeds, viz. sin.
Albert Barnes: Notes on the Bible - 1834
9:34: But the Pharisees said, He casteth out devils through the prince of the devils - That is, Beelzebub. See the notes at Mat 12:24. They did not deny the reality of the miracle or the facts in the case, but they ascribed what was done to the power of the great leader of the fallen host, as if Jesus were in league with him. For the manner in which the Saviour met that reasoning, see the notes at Mat 12:25-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: Mat 12:23, Mat 12:24; Mar 3:22; Luk 11:15; Joh 3:20
John Gill
9:34 But the Pharisees said,.... Who were the sworn enemies of Christ, and were filled with envy at him, and malice against him: these men could not bear, that so much honour and glory should be given to Christ; and therefore said,
he casteth out the devils through the prince of the devils: they could not deny matter of fact, that he had cast out a devil; nor could they say he had done an ill thing in so doing; they could not but own that it was a preternatural action, more than human; nor could they contradict what the multitude said, that no such thing had been ever seen, or known, in Israel: but that Christ might not have the glory of the action, and to fix a mark of infamy upon him, foolishly impute it to a diabolical influence, as if one devil would eject another; and to Christ's familiarity with, and the assistance he had from, not a common devil, but the prince of them. In Beza's most ancient manuscript, and in some others, this whole verse is wanting; and were it not, for the general consent of copies, one should be tempted to think these words were not said at this time, because Christ returns no answer to them; and what is observed by Lk 11:15 as following this miracle, is the selfsame as was spoken by Christ in Mt 12:24 and where this passage is more thoroughly considered.
Robert Jamieson, A. R. Fausset and David Brown
9:34 But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Mt 12:24, &c.).
9:359:35: Եւ շրջէր Յիսուս ընդ ամենայն քաղաքս եւ ընդ գեղս, ուսուցանէ՛ր ՚ի ժողովուրդս նոցա, եւ քարոզէ՛ր զաւետարանն արքայութեան. եւ բժշկէ՛ր զամենայն ախտս եւ զամենայն հիւանդութիւնս ՚ի ժողովրդեանն[161]։ [161] Ոմանք. Ընդ գեւղս. կամ՝ գեաւղս։
35 Եւ Յիսուս շրջում էր բոլոր քաղաքներում եւ գիւղերում, ուսուցանում նրանց ժողովարաններում, քարոզում արքայութեան Աւետարանը եւ բժշկում էր ժողովրդի բոլոր ախտերն ու հիւանդութիւնները
35 Յիսուս կը պտըտէր բոլոր քաղաքներն ու գիւղերը եւ անոնց ժողովարաններուն մէջ կը սորվեցնէր ու կը քարոզէր արքայութեան աւետարանը եւ կը բժշկէր բոլոր ախտերն ու բոլոր հիւանդութիւնները ժողովուրդին մէջ։
Եւ շրջէր Յիսուս ընդ ամենայն քաղաքս եւ ընդ գեղս, ուսուցանէր ի ժողովուրդս նոցա, եւ քարոզէր զաւետարանն արքայութեան, եւ բժշկէր զամենայն ախտս եւ զամենայն հիւանդութիւնս ի ժողովրդեանն:

9:35: Եւ շրջէր Յիսուս ընդ ամենայն քաղաքս եւ ընդ գեղս, ուսուցանէ՛ր ՚ի ժողովուրդս նոցա, եւ քարոզէ՛ր զաւետարանն արքայութեան. եւ բժշկէ՛ր զամենայն ախտս եւ զամենայն հիւանդութիւնս ՚ի ժողովրդեանն[161]։
[161] Ոմանք. Ընդ գեւղս. կամ՝ գեաւղս։
35 Եւ Յիսուս շրջում էր բոլոր քաղաքներում եւ գիւղերում, ուսուցանում նրանց ժողովարաններում, քարոզում արքայութեան Աւետարանը եւ բժշկում էր ժողովրդի բոլոր ախտերն ու հիւանդութիւնները
35 Յիսուս կը պտըտէր բոլոր քաղաքներն ու գիւղերը եւ անոնց ժողովարաններուն մէջ կը սորվեցնէր ու կը քարոզէր արքայութեան աւետարանը եւ կը բժշկէր բոլոր ախտերն ու բոլոր հիւանդութիւնները ժողովուրդին մէջ։
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9:3535: И ходил Иисус по всем городам и селениям, уча в синагогах их, проповедуя Евангелие Царствия и исцеляя всякую болезнь и всякую немощь в людях.
9:35  καὶ περιῆγεν ὁ ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
9:35. Καὶ (And) περιῆγεν (it-was-leading-about,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὰς (to-the-ones) πόλεις (to-cities) πάσας ( to-all ) καὶ (and) τὰς (to-the-ones) κώμας, (to-villages,"διδάσκων (teaching) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) αὐτῶν (of-them) καὶ (and) κηρύσσων (heralding) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τῆς (of-the-one) βασιλείας (of-a-ruling-of) καὶ (and) θεραπεύων (ministering-of) πᾶσαν (to-all) νόσον (to-an-ailment) καὶ (and) πᾶσαν (to-all) μαλακίαν. (to-a-softing-unto)
9:35. et circumibat Iesus civitates omnes et castella docens in synagogis eorum et praedicans evangelium regni et curans omnem languorem et omnem infirmitatemAnd Jesus went about all the cities and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease, and every infirmity.
35. And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness.
9:35. And Jesus traveled throughout all of the cities and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every illness and every infirmity.
9:35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people:

35: И ходил Иисус по всем городам и селениям, уча в синагогах их, проповедуя Евангелие Царствия и исцеляя всякую болезнь и всякую немощь в людях.
9:35  καὶ περιῆγεν ὁ ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
9:35. et circumibat Iesus civitates omnes et castella docens in synagogis eorum et praedicans evangelium regni et curans omnem languorem et omnem infirmitatem
And Jesus went about all the cities and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease, and every infirmity.
9:35. And Jesus traveled throughout all of the cities and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every illness and every infirmity.
9:35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 (Мк VI:6). С этого стиха начинается новый отдел речи, составляющий переход к наставлениям, данным при посольстве апостолов на проповедь, изложенным в X главе. Время не определено. По Марку и Луке, апостолы были призваны раньше (Мк III:16; Лк VI:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35: Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (v. 35); He went about all the cities teaching and healing. This is the same we had before, ch. iv. 23. There it ushers in the more particular record of Christ's preaching (ch. v., vi. and vii.) and of his cures (ch. viii. and ix.), and here it is elegantly repeated in the close of these instances, as the quod erat demonstrandum--the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed, good news, glad tidings of great joy.

Observe how Christ in his preaching had respect,

1. To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure. Rich and poor meet together in him, citizens and boors: his righteous acts towards the inhabitants of his villages must be rehearsed, Judg. v. 11.

2. To the public worship. He taught in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.

II. A preface, or introduction, to the account in the following chapter, of his sending forth his apostles. He took notice of the multitude (v. 36); not only of the crowds that followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this,

1. He pities them, and was concerned for them (v. 36); He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like.

See what moved this pity. (1.) They fainted; they were destitute, vexed, wearied. They strayed, so some; were loosed one from another; The staff of bands was broken, Zech. xi. 14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of the bread of life? Precious souls faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.) They were scattered abroad, as sheep having no shepherd. That expression is borrowed from 1 Kings xxii. 17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be shepherds, yet Christ says they had not shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jer. xxiii. 1, &c. Ezek. xxxiv. 2, &c. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none; that seek their own things, not the things of Christ and souls.

2. He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Luke vi. 12, 13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them,

(1.) How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.

(2.) What was their duty in this case (v. 38); Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note, [1.] God is the Lord of the harvest; my Father is the Husbandman, John xv. 1. It is the vineyard of the Lord of hosts, Isa. v. 7. It is for him and to him, and to his service and honour, that the harvest is gathered in. Ye are God's husbandry (1 Cor. iii. 9); his threshing, and the corn of his floor, Isa. xxi. 10. He orders every thing concerning the harvest as he pleases; when and where the labourers shall work, and how long; and it is very comfortable to those who wish well to the harvest-work, that God himself presides in it, who will be sure to order all for the best. [2.] Ministers are and should be labourers in God's harvest; the ministry is a work and must be attended to accordingly; it is harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they reap in joy, and the joy of the preachers of the gospel is likened to the joy of harvest (Isa. ix. 2, 3); and he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be kept back, as theirs was, Jam. v. 4. [3.] It is God's work to send forth labourers; Christ makes ministers (Eph. iv. 11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as labourers, that run without their errand, unqualified, uncalled. How shall they preach except they be sent? [4.] All that love Christ and souls, should show it by their earnest prayers to God, especially when the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it; that he would give them wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Ps. x. 17. Further observe, that Christ said this to his disciples, who were to be employed as labourers. They must pray, First, That God would send them forth. Here am I, send me, Isa. vi. 8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for behold he prays, Acts ix. 11, 15. Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.
Adam Clarke: Commentary on the Bible - 1831
9:35: Jesus went about all the cities and villages - Of Galilee. See on Mat 4:23, Mat 4:24 (note). A real minister of Jesus Christ, after his example, is neither detained in one place by a comfortable provision made by some, nor discouraged from pursuing his work by the calumny and persecution of others. It is proper to remark, that, wherever Christ comes, the proofs of his presence evidently appear: he works none but salutary and beneficial miracles, because his ministry is a ministry of salvation.
Among the people - Εν τω λαω. This clause is omitted by about fifty MSS., several of them of the first antiquity and authority; by the Complutensian, and by Bengel; by both the Syriac, both the Arabic, both the Persic; the Ethiopic, Gothic, Saxon, and all the Itala, except four. Griesbach has left it out of the text.
Albert Barnes: Notes on the Bible - 1834
9:35: And Jesus went about all the cities and villages ... - That is, in all parts of Galilee, for his labors were, as yet, confined to that part of Palestine. Compare the notes at Mat 4:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:35: Mat 4:23, Mat 4:24, Mat 11:1, Mat 11:5; Mar 1:32-39, Mar 6:6, Mar 6:56; Luk 4:43, Luk 4:44, Luk 13:22; Act 2:22, Act 10:38
John Gill
9:35 And Jesus went about all the cities and villages,.... He did not confine himself, and his acts of kindness and compassion, to his own city, Capernaum, but he took a circuit throughout all Galilee; and not only visited their larger and more principal cities and towns, but their villages also; doing good to the bodies and souls of men in every place, and of whatever state and condition.
Teaching in their synagogues; which were places of public worship, where prayer was made, the law and the prophets were read, and a word of exhortation given to the people; and which, it seems, were in villages, as well as in cities and towns: and indeed it is a rule with the Jews (h), that
"in what place soever there are ten Israelites, they ought to build a house, to which they may go to prayer, at all times of prayer; and such a place is called , "a synagogue".''
And hence we often read of (i) , "the synagogue of villages", as distinct from the synagogues of cities and walled towns; which confutes a notion of the learned Dr. Lightfoot (k), who thought there were no synagogues in villages. Now, wherever Christ found any of these, he entered into them, and taught the people publicly,
preaching the Gospel of the kingdom; the good news and glad tidings of peace and pardon, reconciliation and salvation, by himself the Messiah; all things relating to the Gospel dispensation; the doctrines of grace, which concern both the kingdom of grace and glory; particularly the doctrine of regeneration, and the necessity of having a better righteousness than that of the Scribes and Pharisees; the one as a meetness, the other as a title to eternal happiness:
and healing every sickness, and every disease among the people. As he preached wholesome doctrine for the good of their souls; for their spiritual health, and the cure of their spiritual maladies; so he healed all sorts of diseases the bodies of men were incident to, that were brought unto him; and by his miracles confirmed, as well as recommended, the doctrines he preached.
(h) Maimon Hilchot Tephilla, c. 11. sect. 1. (i) T. Bab. Megilla. fol. 26. 1. & Gloss. in ib. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. & Maimon. Hilch. Tephilla, c. 11. sect. 16. (k) In Mark i. 38. & Chorograph. ad Matt. c. 98.
Robert Jamieson, A. R. Fausset and David Brown
9:35 THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--The italicized words are of more than doubtful authority here, and were probably introduced here from Mt 4:23. The language here is so identical with that used in describing the first circuit (Mt 4:23), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on Mt 4:23). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (Acts 10:38).
Jesus Compassionating the Multitudes, Asks Prayer for Help (Mt 9:36-38). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Luke 6:12-49; and Mt 5:1, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.
9:369:36: Եւ տեսեալ զժողովուրդսն՝ գթացա՛ւ ՚ի նոսա. զի էին աշխատեա՛լք եւ ցրուեալք իբրեւ զոչխարս՝ որոց ո՛չ իցէ հովիւ[162]։ [162] Առ Ոսկանայ պակասի. Աշխատեալք եւ ցրուեալք իբրեւ։
36 Եւ տեսնելով ժողովրդի բազմութիւնը՝ Յիսուս գթաց նրանց, որովհետեւ յոգնած էին եւ ցրուած, ինչպէս ոչխարներ, որոնք հովիւ չունեն
36 Ժողովուրդները տեսնելով, անոնց վրայ խղճաց, վասն զի յոգնած ու ցիրուցան եղած էին հովիւ չունեցող ոչխարներու պէս։
Եւ տեսեալ զժողովուրդսն` գթացաւ ի նոսա, զի էին աշխատեալք եւ ցրուեալք իբրեւ զոչխարս որոց ոչ իցէ հովիւ:

9:36: Եւ տեսեալ զժողովուրդսն՝ գթացա՛ւ ՚ի նոսա. զի էին աշխատեա՛լք եւ ցրուեալք իբրեւ զոչխարս՝ որոց ո՛չ իցէ հովիւ[162]։
[162] Առ Ոսկանայ պակասի. Աշխատեալք եւ ցրուեալք իբրեւ։
36 Եւ տեսնելով ժողովրդի բազմութիւնը՝ Յիսուս գթաց նրանց, որովհետեւ յոգնած էին եւ ցրուած, ինչպէս ոչխարներ, որոնք հովիւ չունեն
36 Ժողովուրդները տեսնելով, անոնց վրայ խղճաց, վասն զի յոգնած ու ցիրուցան եղած էին հովիւ չունեցող ոչխարներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
9:3636: Видя толпы народа, Он сжалился над ними, что они были изнурены и рассеяны, как овцы, не имеющие пастыря.
9:36  ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα.
9:36. Ἰδὼν (Having-had-seen) δὲ (moreover) τοὺς (to-the-ones) ὄχλους (to-crowds) ἐσπλαγχνίσθη ( it-boweled-to ) περὶ (about) αὐτῶν (of-them) ὅτι (to-which-a-one) ἦσαν (they-were) ἐσκυλμένοι ( having-had-come-to-be-flayed ) καὶ (and) ἐριμμένοι ( having-had-come-to-be-flung ) ὡσεὶ ( as-if ) πρόβατα ( to-stepped-before ) μὴ ( lest ) ἔχοντα ( holding ) ποιμένα . ( to-a-shepherd )
9:36. videns autem turbas misertus est eis quia erant vexati et iacentes sicut oves non habentes pastoremAnd seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd.
36. But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd.
9:36. Then, seeing the multitudes, he had compassion on them, because they were distressed and were reclining, like sheep without a shepherd.
9:36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd:

36: Видя толпы народа, Он сжалился над ними, что они были изнурены и рассеяны, как овцы, не имеющие пастыря.
9:36  ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα.
9:36. videns autem turbas misertus est eis quia erant vexati et iacentes sicut oves non habentes pastorem
And seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd.
9:36. Then, seeing the multitudes, he had compassion on them, because they were distressed and were reclining, like sheep without a shepherd.
9:36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
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
36 Причиной жалости выставляется то, что люди были «утомлены» (изнурены) и рассеяны. Что означают эти понятия, определить нелегко, хотя сравнение и показывает, что люди походили на овец в пустыне, у которых нет пастуха. Эти овцы от голода худы телом и имеют страдальческий вид; у них нет единства, они не собраны в одно стадо, а блуждают, где придется, подвергаясь многочисленным опасностям. Такова картина, представившаяся взорам Христа во время Его путешествий.
Adam Clarke: Commentary on the Bible - 1831
9:36: Moved with compassion - Εσπλαγχνισθη, from σπλαγχνον, a bowel. The Jews esteemed the bowels to be the seat of sympathy and the tender passions, and so applied the organ to the sense.
Επλαγχνιζομαι signifies, says Mintert, "to be moved with pity from the very inmost bowels. It is an emphatic word, signifying a vehement affection of commiseration, by which the bowels and especially the heart is moved." Both this verb and the noun seem to be derived from σπαω, to draw; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a distressed or miserable object. Pity increases this motion of the bowels, and produces considerable pain: hence σπλαγχνιζομαι, to have the bowels moved, signifies to feel pity or compassion at seeing the miseries of others.
They fainted - Instead of εκλελυμενοι, fainted, all the best MSS., versions, and fathers, read εσκυλμενοι, grieved and melancholy. Kypke says σκυλλειν properly signifies, to pluck off the hair, as persons do in extreme sorrow or distress. The margin says, They were tired and lay down.
And were scattered abroad - Ερριμμενοι, thrown down, or, all along. They were utterly neglected as to the interests of their souls, and rejected by the proud and disdained Pharisees. This people (οχλος, this mob) that knoweth not the law, is accursed, Joh 7:49. Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructors.
Those teachers, in name, have left their successors behind them; but, as in the days of Christ, so now, God has in his mercy rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which a man was obliged to give his property to what was called The Church, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd; without him there is nothing but fainting, fatigue, vexation, and dispersion. O that we may be led out and in by him, and find pasture!
Albert Barnes: Notes on the Bible - 1834
9:36: But when he saw the multitudes - That followed him from place to place. When he saw their anxiety to be instructed and saved.
He was moved with compassion on them - He pitied them.
Because they fainted - The word used here refers to the weariness and fatigue which results from labor and being burdened. He saw the people burdened with the rites of religion and the doctrines of the Pharisees; sinking down under their ignorance and the weight of their traditions; neglected by those who ought to have been enlightened teachers; and scattered and driven out without care and attention. With great beauty he compares them to sheep wandering without a shepherd. Judea was a land of flocks and herds. The faithful shepherd, by day and night, was with his flock. He defended it, made it to lie down in green pastures, and led it beside the still waters, Psa 23:2. Without his care the sheep would stray away. They were in danger of wild beasts. They panted in the summer sun, and they did not know where the cooling shade and stream was. So, said the Saviour, is it with this people. No wonder that the compassionate Redeemer was moved with pity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:36: when: Mat 14:14, Mat 15:32; Mar 6:34; Heb 4:15, Heb 5:2
fainted: etc. or, were tired and lay down
as: Mat 10:6, Mat 15:24; Num 27:17; Kg1 22:17; Ch2 18:16; Isa 56:9-11; Jer 50:6; Eze 34:3-6; Zac 10:2, Zac 11:16, Zac 13:7, Zac 13:8
Geneva 1599
9:36 (8) But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
(8) Although the ordinary pastors cease, yet Christ has not cast off the care of his Church.
John Gill
9:36 But when he saw the multitudes,.... As he took his circuit through the several cities, towns, and villages, he made his observations upon the large numbers that flocked to his ministry, and seemed to be desirous of spiritual instructions, in what an unhappy and melancholy situation they were; and
he was moved with compassion on them: his bowels yearned for them, he was touched with a feeling of their infirmities, as the merciful high priest, the good shepherd, and faithful prophet; being heartily concerned for the souls of men, their comfort here, and everlasting happiness hereafter:
because they fainted; being fatigued and tired, not in their bodies, through journeying from place to place, to hear the word, but in their minds; being burdened and wearied with the various traditions and doctrines of the Scribes and Pharisees:
and were scattered abroad; thrown and tossed about, and divided through the different sects of religion among them; no due care was taken of them, to gather and keep them together, and feed them with wholesome doctrine; but were as abjects, outcasts, that no man regarded, and in great danger of the loss and ruin of their immortal souls: being
as sheep without a shepherd; that was good for anything, or did the office and duty of a shepherd to them: the Scribes and Pharisees were shepherds indeed, such as they were, but very bad ones; like the shepherds of Israel of old, who fed themselves, and not the flock; who strengthened not the diseased, nor healed the sick, nor bound up that which was broken; nor brought again that which was driven away, nor sought that which was lost: but on the contrary, caused them to go astray from mountain to hill; whereby they forgot their resting place, in the Messiah promised them, and who was now come.
John Wesley
9:36 Because they were faint - In soul rather than in body. As sheep having no shepherd - And yet they had many teachers; they had scribes in every city. But they had none who cared for their souls, and none that were able, if they had been willing, to have wrought any deliverance. They had no pastors after God's own heart.
Robert Jamieson, A. R. Fausset and David Brown
9:36 But when he saw the multitudes, he was moved with compassion on them, because they fainted--This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."
and were scattered abroad--rather, "lying about," "abandoned," or "neglected."
as sheep, having no shepherd--their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.
9:379:37: Յայնժամ ասէ ցաշակերտս իւր. Հունձք բազո՛ւմ են, եւ մշակք սակա՛ւ[163]. [163] Ոմանք. Ցաշակերտսն... բազումք են՝ եւ մշակք սակաւք։
37 Այն ժամանակ իր աշակերտներին ասաց. «Հունձը առատ է, իսկ մշակները՝ սակաւ
37 Այն ատեն ըսաւ իր աշակերտներուն. «Հունձքը շատ է, բայց մշակները՝ քիչ,
Յայնժամ ասէ ցաշակերտս իւր. Հունձք բազում են, եւ մշակք սակաւ:

9:37: Յայնժամ ասէ ցաշակերտս իւր. Հունձք բազո՛ւմ են, եւ մշակք սակա՛ւ[163].
[163] Ոմանք. Ցաշակերտսն... բազումք են՝ եւ մշակք սակաւք։
37 Այն ժամանակ իր աշակերտներին ասաց. «Հունձը առատ է, իսկ մշակները՝ սակաւ
37 Այն ատեն ըսաւ իր աշակերտներուն. «Հունձքը շատ է, բայց մշակները՝ քիչ,
zohrab-1805▾ eastern-1994▾ western am▾
9:3737: Тогда говорит ученикам Своим: жатвы много, а делателей мало;
9:37  τότε λέγει τοῖς μαθηταῖς αὐτοῦ, ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι·
9:37. τότε (To-the-one-which-also) λέγει (it-fortheth) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Ὁ (The-one) μὲν (indeed) θερισμὸς (a-summering-of) πολύς, (much,"οἱ (the-ones) δὲ (moreover) ἐργάται (workers) ὀλίγοι : ( little )
9:37. tunc dicit discipulis suis messis quidem multa operarii autem pauciThen he saith to his disciples, The harvest indeed is great, but the labourers are few.
37. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few.
9:37. Then he said to his disciples: “The harvest indeed is great, but the laborers are few.
9:37. Then saith he unto his disciples, The harvest truly [is] plenteous, but the labourers [are] few;
Then saith he unto his disciples, The harvest truly [is] plenteous, but the labourers [are] few:

37: Тогда говорит ученикам Своим: жатвы много, а делателей мало;
9:37  τότε λέγει τοῖς μαθηταῖς αὐτοῦ, ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι·
9:37. tunc dicit discipulis suis messis quidem multa operarii autem pauci
Then he saith to his disciples, The harvest indeed is great, but the labourers are few.
9:37. Then he said to his disciples: “The harvest indeed is great, but the laborers are few.
9:37. Then saith he unto his disciples, The harvest truly [is] plenteous, but the labourers [are] few;
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
37 (Лк X:2). Образ изнуренных и рассеянных овец сменяется образом «жатвы» (qerismoV), — поля, на котором выросли колосья и поспели для того, чтобы их жать. Ср. Ин IV:35 и след., где употреблено то же самое слово. Поле велико и жатвы много, но нет работников, которые приняли бы на себя эту работу. Здесь в первый раз встречаемся с мыслью о жатве, которая была плодом усиленной деятельности Спасителя за эти месяцы.
Adam Clarke: Commentary on the Bible - 1831
9:37: The harvest - The souls who are ready to receive the truth are very numerous; but the laborers are few. There are multitudes of scribes, Pharisees, and priests, of reverend and right reverend men; but there are few that work. Jesus wishes for laborers, not gentlemen, who are either idle drones, or slaves to pleasure and sin, and nati consumere fruges. "Born to consume the produce of the soil."
It was customary with the Jews to call their rabbins and students reapers; and their work of instruction, the harvest. So in Idra Rabba, s. 2. "The days are few; the creditor is urgent; the crier calls out incessantly; and the reapers are few." And in Pirkey Aboth: "The day is short, the work great, the workmen idle, the reward abundant, and the master of the household is urgent." In all worldly concerns, if there be the prospect of much gain, most men are willing enough to labor; but if it be to save their own souls, or the souls of others, what indolence, backwardness, and carelessness! While their adversary, the devil, is going about as a roaring lion, seeking whom he may devour; and a careless soul, and especially a careless minister is his especial prey.
The place of the harvest is the whole earth: it signifies little where a man works, provided it be by the appointment, in the Spirit, and with the blessing of God.
Albert Barnes: Notes on the Bible - 1834
9:37: The harvest truly is plenteous ... - Another beautiful image. A waving field of golden grain invites many reapers and demands haste. By the reference to the harvest here, he meant that the multitude of people that flocked to his ministry was great. The people expected the Messiah. They were prepared to receive the gospel; but the laborers were few. He directed them, therefore, to pray to the Lord of the harvest to send forth reapers. God is the proprietor of the great harvest of the world, and he only can send people to gather it in.
Remarks On Matthew 9
1. We are presented with an instance of proper perseverance in coming to Christ, Mat 9:1-2. Nothing was suffered to pRev_ent the purpose of presenting the helpless paralytic to the Saviour. So the poor helpless sinner should come. No obstacle should pRev_ent him. He should lay himself at his feet, and feel that Jesus holds over him the power of life and death, and that no other being can save.
2. Jesus has the power to forgive sins, Mat 9:6. He claimed it, and worked a miracle to prove it. If he had it then, he has it still. To him, then, the lost sinner may come with the assurance that as he freely "then" exerted that power, so he is ever the same, and will do it now.
3. Jesus Christ is divine. Nothing could prove it more clearly than the power to pardon sinners. Only God can pronounce what shall be done with transgressors of His law, Isa 43:25. He that claims this right must be either an impostor or God. But no impostor ever yet worked a real miracle. Jesus was therefore divine. He can save to the uttermost all who come to God through him.
4. We see here the proper rule to be observed in mingling with the wicked, Mat 9:10-13. It should not be of choice or for pleasure. We should not enter into their follies or vices. We should not seek enjoyment in their society. We should mingle with them simply to transact necessary business and to do them good, and no further, Psa 1:1.
5. In the case of the ruler and the woman that was diseased, we have a strong instance of the nature of faith. They came not doubting the power of Jesus - fully assured that he was able to heal. So all genuine believers come to him. They do not doubt his power or willingness to save them. Poor, and lost, and ruined by sin, and in danger of eternal death, they come. His heart is open. He puts forth his power, and the soul is healed, and the sin and danger gone.
6. The young must die, and may die in early life, Mat 9:18. Very short graves are in every burying-ground. Thousands and millions, not more than twelve years of age, have died. Thousands and millions, not more than twelve years of age, are yet to die. Many of these may be taken from Sunday schools. Their class, their teacher - their parents, sisters, brothers - must be left, and the child be carried to the grave. Many children of that age that have been in Sunday schools have died happy. They loved the Saviour, and they were ready to go to him. Jesus was near to them when they died, and they are now in heaven. Of every child we may ask, Are you ready also to go when God shall call you? Do you love the Lord Jesus, so as to be willing to leave all your friends here and go to him?
7. Jesus can raise up the dead, and he will raise up all that love him, Mat 9:25. Many little children will be raised up to meet him in the last great day. He shall come in the clouds. The angel shall sound a trumpet, and all the dead shall hear. All shall be raised up and go to meet him. All that loved him here will go to heaven. All who were wicked, and did not love him here, will go to everlasting suffering.
8. We see the duty of praying for the conversion of the world, Mat 9:37-38. The harvest is as plenteous as it was in the time of Christ. More than 600 million are still without the gospel, and there are not still many laborers to go into the harvest. The world is full of wickedness, and only God can qualify those who shall go and preach the gospel to the dark nations of the earth. Without ceasing we ought to entreat of God to pity the nations, and to send to them faithful people who shall tell them of a dying Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:37: The harvest: Mat 28:19; Mar 16:15; Luk 10:2, Luk 24:47; Joh 4:35, Joh 4:36; Act 16:9, Act 18:10
but: Psa 68:11; Co1 3:9; Co2 6:1; Phi 2:19-21; Col 4:11; Th1 5:12, Th1 5:13; Ti1 5:17
John Gill
9:37 Then saith he unto his disciples,.... His heart being drawn out, and filled with pity to these poor people, upon observing the miserable and sad condition they were in; he turns himself to his disciples, whom he was about to call, and send forth in a more public manner to preach the Gospel, of which we read in the following chapter; and in order to quicken them to this service, and engage their hearts in it, says unto them,
the harvest truly is plenteous; meaning the large number of God's elect, which were in these cities, towns, and villages, and in other places: not that these were maturely prepared by anything in themselves, or done by them, for the grace of God; and much less ripe for the kingdom of glory, and therefore called an harvest: but as there are the appointed weeks of the harvest, or a set time for the harvest to be gathered in, so there is a certain fixed time, settled in the counsel, and by the purpose of God, for the effectual calling and conversion of his elect; and this time being come, with respect to these in Galilee, and other parts, Christ calls them an "harvest"; and because of their number, a large, or "plenteous" one.
But the labourers are few: Gospel ministers; whose calling is a laborious one; whose business is to labour in the word and doctrine; to be constant in prayer; to give up themselves to meditation and reading; to study to show themselves workmen; to preach the word in season, and out of season; and diligently discharge the several duties of their office, to the glory of Christ, and the good of souls: but such painful and laborious ministers, who are willing to spend, and be spent for Christ and immortal souls, have been but few in all ages; generally speaking, there are more loiterers than labourers.
John Wesley
9:37 The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. Lk 10:2.
Robert Jamieson, A. R. Fausset and David Brown
9:37 Then saith he unto his disciples, The harvest truly is plenteous--His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (Mt 13:38), teeming with souls having to be gathered to Him.
but the labourers--men divinely qualified and called to gather them in.
9:389:38: Արդ՝ աղաչեցէ՛ք զՏէր հնձոց՝ զի հանցէ՛ մշակս ՚ի հունձս իւր։
38 Արդ, աղաչեցէ՛ք հնձի Տիրոջը, որ մշակներ հանի իր հնձի համար»:
38 Ուստի հունձքին Տէրոջը աղաչեցէք, որ մշակներ հանէ իր հունձքին»։
Արդ աղաչեցէք զՏէր հնձոց, զի հանցէ մշակս ի հունձս իւր:

9:38: Արդ՝ աղաչեցէ՛ք զՏէր հնձոց՝ զի հանցէ՛ մշակս ՚ի հունձս իւր։
38 Արդ, աղաչեցէ՛ք հնձի Տիրոջը, որ մշակներ հանի իր հնձի համար»:
38 Ուստի հունձքին Տէրոջը աղաչեցէք, որ մշակներ հանէ իր հունձքին»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3838: итак молите Господина жатвы, чтобы выслал делателей на жатву Свою.
9:38  δεήθητε οὗν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.
9:38. δεήθητε (Ye-should-have-been-binded) οὖν (accordingly) τοῦ (of-the-one) κυρίου (of-Authority-belonged) τοῦ (of-the-one) θερισμοῦ (of-a-summering-of) ὅπως (unto-which-whither) ἐκβάλῃ (it-might-have-had-casted-out) ἐργάτας (to-workers) εἰς (into) τὸν (to-the-one) θερισμὸν (to-a-summering-of) αὐτοῦ. (of-it)
9:38. rogate ergo dominum messis ut eiciat operarios in messem suamPray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.
38. Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.
9:38. Therefore, petition the Lord of the harvest, so that he may sent out laborers to his harvest.”
9:38. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest:

38: итак молите Господина жатвы, чтобы выслал делателей на жатву Свою.
9:38  δεήθητε οὗν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.
9:38. rogate ergo dominum messis ut eiciat operarios in messem suam
Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.
9:38. Therefore, petition the Lord of the harvest, so that he may sent out laborers to his harvest.”
9:38. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 Христос не относит послание делателей (работников, хотя делателей и точнее с греч.) к Себе, а к Богу, Которого называет Господином жатвы, собственником поля, где выросли поспевшие к жатве колосья. И Сам Спаситель, без сомнения, молился Господину жатвы, и учеников Своих приглашал принять участие в Своей молитве.
Adam Clarke: Commentary on the Bible - 1831
9:38: That he will send forth laborers - Οπως εκβαλλη εργατας, that he would thrust forth laborers. Those who are fittest for the work are generally most backward to the employment. The man who is forward to become a preacher knows little of God, of human nature, or of his own heart. It is, God's province to thrust out such preachers as shall labor; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-laborer: he comes into the harvest, not to become lord of it, not to live on the labor of others, but to work, and to labor his day. Though the work may be very severe, yet, to use a familiar expression, there is good wages in the harvest-home; and the day, though hot, is but a short one.
How earnestly should the flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savor of his grace over the face of the whole earth!
The subject of fasting, already slightly noticed in the preceding notes, should be farther considered.
In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordinary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos: -
1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in the year.
2. The person fasts during the day, and eats at night.
3. The person eats nothing but fruits, and drinks milk or water.
4. He eats once during the day and night.
5. Eats one particular kind of food during the day and night, but as often as he pleases.
6. Called Chanderaym, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began.
7. The person neither eats nor drinks for twelve days.
8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during the last three days, he neither eats nor drinks.
9. Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day.
10. For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door where there enters a hot wind, which he draws in with his breath.
11. Lasts fifteen days. Three, days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing but peepul leaves; three days and three nights, the expressed juice of a particular kind of grass called doobah.
12. Lasts a week. First day he eats milk; second, milk-curds; third, ghee, i.e. clarified butter; fourth, cow's urine; fifth, cow's dung; sixth, water; seventh, nothing.
During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with women, neither shaves nor anoints himself, and bestows alms each day. - Ayeen Akbery, vol. iii. p. 247-250. How much more simple and effectual is the way of salvation taught in the Bible! But, because it is true, it is not credited by fallen man.
Fasting is considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and incumbent; and is distinguished by the Mosliman doctors into three degrees:
1. The refraining from every kind of nourishment or carnal indulgence.
2. The restraining the various members from every thing which might excite sinful or corrupt desires.
3. The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God.
Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. This is properly the Mohammedan Lent. See Hedayah, prel. Dis. p. LV. LVI.
It is worthy of remark, that these children of the Bridegroom, the disciples, did not mourn, were exposed to no persecution, while the Bridegroom, the Lord Jesus, was with them, but after he had been taken from them, by death and his ascension, they did fast and mourn; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:38: Pray: Luk 6:12, Luk 6:13; Act 13:2; Th2 3:1
the Lord: Mat 10:1-3; Joh 20:21; Eph 4:11
that: Psa 68:11, Psa 68:18; Jer 3:15; Mic 5:7; Luk 10:1, Luk 10:2; Act 8:4; Co1 12:28
Geneva 1599
9:38 Pray ye therefore the Lord of the harvest, that he will (i) send forth labourers into his harvest.
(i) Literally, "cast them out": for men are very slow in a work so holy.
John Gill
9:38 Pray ye therefore the Lord of the harvest,.... By "the Lord of the harvest" is either meant God the Father, whose are all the elect, who has a hearty concern for them, and will have them all gathered in, not one of them shall be left; or the Lord Jesus Christ himself, who has the care and charge of the whole election of grace; and who as he must, he will bring them all in; and who has power of sending forth labourers, as the following chapter shows; and so this is a proof of prayer being made to Christ;
that he will send forth labourers into his harvest. This is the petition the disciples of Christ were put upon making to the Lord of the harvest, on consideration of the present condition multitudes of souls were in: they could not make, qualify, and send out ministers themselves; this is not man's work, but God's: he only is able to furnish with ministerial gifts, to work upon, and powerfully incline the hearts of men to this service, to call and send them forth into it, and to assist and succeed them in it. The persons desired to be sent are "labourers"; faithful, diligent, and industrious preachers of the Gospel; such as lay out themselves, their time, talents, and strength, in their master's service; and do not indulge themselves in sloth and idleness: the place they are desired to be sent into is, "into the harvest"; into the field of the world, where God's elect lie, and there labour in preaching the Gospel; hoping for a divine blessing, and an almighty power to attend their ministrations, for the conversion of sinners, and edification of saints. The request the disciples are directed to make, concerning these persons for this work, is, that the Lord of the harvest would "send", or "thrust" them "forth"; implying power and efficacy, and authority, on the part of the sender; and backwardness on the part of those that are sent, through modesty: a sense of the greatness of the work, and of their own unworthiness and unfitness for it. Very opportunely did our Lord move his disciples to put up this petition, and was done, no question, with a view to, and to prepare for, his mission of the twelve to preach the Gospel, of which there is an account in the next chapter.
John Wesley
9:38 The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.
Robert Jamieson, A. R. Fausset and David Brown
9:38 Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare Jn 15:1, "I am the true vine, and My Father is the husbandman."
that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Mt 9:25, and Jn 10:4 --"When He putteth forth His own sheep." (See on Mt 4:1).