မဂ္ဂဇင်း 15:30

Myanmar Judson Bible

30 များစွာသောလူအပေါင်းတို့သည် ခြေမစွမ်း၊ မျက်စိကန်း၊ စကားအ၊ အင်္ဂါချို့တဲ့သောသူမှစ၍ အခြား သော အနာရောဂါစွဲသောသူများကို ဆောင်ခဲ့လျက် အထံတော်သို့ရောက်လာ၍ ခြေတော်ရင်း၌ချထားကြ၏။

Bible Verse Review
  from Treasury of Scripure Knowledge

great: Matthew 4:23, Matthew 4:24, Matthew 11:4, Matthew 11:5, Matthew 14:35, Matthew 14:36, Psalms 103:3, Isaiah 35:5, Isaiah 35:6, Mark 1:32-34, Mark 6:54-56, Luke 6:17-19, Luke 7:21, Luke 7:22, Acts 2:22, Acts 5:15, Acts 5:16, Acts 19:11, Acts 19:12

Reciprocal: Matthew 8:1 - great Matthew 9:33 - the dumb Matthew 12:23 - the people Matthew 13:2 - great Matthew 18:8 - maimed Matthew 19:2 - General Mark 9:43 - maimed Luke 5:15 - great John 5:3 - of blind John 6:2 - General Acts 8:7 - lame

Gill's Notes on the Bible

And great multitudes came unto him,.... From the adjacent places; having heard of his being where he was; and who had either attended on him before, or, however, the fame of him, and his miracles, had reached their ears: these flocked to him, having with them, in their hands, or arms, or upon their backs, or shoulders, leading some, and carrying others, in some form or another,

those that were lame; either in their legs, or arms:

blind; in one eye, or both, and that either from their birth, or since:

dumb: the word signifies both deaf and dumb: these often meet in the same person: and if a man is born deaf, he is always dumb:

maimed: having lost a limb, an arm, or a leg, or so enfeebled by some disease or another, as the palsy, that their limbs were useless to them. The Persic version reads it "leprous":

and many others; who were afflicted with various other diseases, too many to be mentioned particularly:

and cast them down at Jesus' feet; to ease themselves of their burdens, and with a view to move his compassion, believing he was able to cure them: nor do they say a word to him, or desire him to relieve these miserable objects; thinking it was enough to present them to him, and not doubting at all, but he would show favour to them:

and he healed them; immediately, either by a word speaking, or by touching them, or by putting his hands on them, or without any such outward sign, through a divine power proceeding from him, which, at once, removed all their disorders and complaints.

Barnes' Notes on the Bible

Sea of Galilee - That is, the Lake of Gennesaret. For an account of the principal diseases mentioned here, see the notes at Matthew 4:24.

Maimed - Those to whom a hand or foot was wanting. See Matthew 18:8. To cure them - that is, to restore a hand or foot - was a direct act of creative power. It is no wonder, therefore, that the people wondered.

And they glorified the God of Israel - To glorify here means to praise; to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped.

Clarke's Notes on the Bible

Verse 30. Those that were - maimed — κυλλους. Wetstein has fully proved that those who had lost a hand, foot, c., were termed κυλλοι by the Greeks. Kypke has shown, from Hippocrates, that the word was also used to signify those who had distorted or dislocated legs, knees, hands, c. Mr. Wakefield is fully of opinion that it means here those who had lost a limb, and brings an incontestable proof from Matthew 18:8 Mark 9:43. "If thy hand cause thee to offend, CUT IT OFF it is better for thee to enter into life (κυλλος) WITHOUT A LIMB, than, having thy TWO hands, to go away into hell." What an astonishing manifestation of omnific and creative energy must the reproduction of a hand, foot, c., be at the word or touch of Jesus! As this was a mere act of creative power, like that of multiplying the bread, those who allow that the above is the meaning of the word will hardly attempt to doubt the proper Divinity of Christ. Creation, in any sense of the word, i.e. causing something to exist that had no existence before, can belong only to God, because it is an effect of an unlimited power to say that such power could be delegated to a person is to say that the person to whom it is delegated becomes, for the time being, the omnipotent God; and that God, who has thus clothed a creature with his omnipotence, ceases to be omnipotent himself; for there cannot be two omnipotents, nor can the Supreme Being delegate his omnipotence to another, and have it at the same time. I confess, then, that this is to me an unanswerable argument for the Divinity of our blessed Lord. Others may doubt; I can't help believing.