1 Machabæorum 13:47

Clementine Latin Vulgate

Iterum simile est regnum cælorum sagenæ missæ in mare, et ex omni genere piscium congreganti.

Parallel Translations

Jerome's Latin Vulgate (405)
Iterum simile est regnum c�lorum sagen� miss� in mare, et ex omni genere piscium congreganti.

Nova Vulgata (1979)
Iterum simile est regnum caelorum sagenae missae in mare et ex omni genere congreganti;

Bible Verse Review
  from Treasury of Scripure Knowledge

a net: Matthew 4:19, Mark 1:17, Luke 5:10

and gathered: Matthew 13:26-30, Matthew 22:9, Matthew 22:10, Matthew 25:1-4, Luke 14:21-23, John 15:2, John 15:6, Acts 5:1-10, Acts 8:18-22, Acts 20:30, 1 Corinthians 5:1-6, 1 Corinthians 10:1-12, 1 Corinthians 11:19, 2 Corinthians 11:13-15, 2 Corinthians 11:26, 2 Corinthians 12:20, 2 Corinthians 12:21, Galatians 2:4, 2 Timothy 3:2-5, 2 Timothy 4:3, 2 Timothy 4:4, Titus 1:9-11, 2 Peter 2:1-3, 2 Peter 2:13-22, 1 John 2:18, 1 John 2:19, 1 John 4:1-6, Jude 1:4, Jude 1:5, Revelation 3:1, Revelation 3:15-17

Reciprocal: Ezekiel 17:23 - under Ezekiel 47:10 - fishers Matthew 3:2 - for Matthew 4:17 - kingdom Matthew 13:24 - The kingdom Matthew 18:23 - is Matthew 20:1 - the kingdom Matthew 25:2 - General Acts 10:11 - and a

Gill's Notes on the Bible

Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its meanness in the esteem of men; being despicable, and of no account in the eyes of the world: and yet like a net, a piece of curious artifice and workmanship, being the produce of the grace of God; in which his manifold wisdom is displayed, and is what angels desire to look into: it is designed, and purposely contrived, for the gathering in of sinners to Christ, and to his churches, though by accident, it has other uses; such as troubling of the world, as the net does the waters of the sea, and drawing out the corruptions of the men of it, as that does weeds, stones, c. and which, like a net, can do nothing of itself, unless cast and not then neither, unless succeeded with a divine blessing:

that was cast into the sea; by "the sea" is meant the world, so called, for the storms and tempests of afflictions, and persecutions the saints meet with, and for the continual troubles that are in it; for the restlessness and instability of all things therein; for the dangers of it; and for its being the proper place and element of fishes, as the world is to the men of it. The casting of it into the sea, designs the opening of the Gospel, and the unfolding the mysteries of it, and the preaching it in all the world; and supposes persons qualified for it; such were the patriarchs and prophets under the Old Testament; and particularly Christ, John the Baptist, and the Apostles of Christ, and succeeding ministers under the New Testament; and requires art, skill, and wisdom, might and strength, industry, diligence, and patience; and which is done at a venture, whether there are fish or not; and sometimes succeeds, and sometimes not:

and gathered of every kind; the Persic version adds, "of animals"; but much more agreeably Munster's Hebrew Gospel, and the Vulgate Latin, add, "of fishes"; and so some copies read. The preaching of the Gospel, is the means of gathering souls to Christ, and into his churches; and those that are gathered into a visible Gospel church state, are of every kind, of all nations in the world; Jews and Gentiles: of all ranks and degrees of men, high and low, rich and poor, bond and free; of all sorts of sinners, and of men good and bad; some who have the truth of grace in them, and others that are only hypocrites: profess in words, and deny in works; have nothing more than a form of godliness, and name to live, and are dead.

Barnes' Notes on the Bible

The kingdom of heaven is like unto a net ... - This parable does not differ in meaning from that of the tares. The gospel is compared to a net dragging along on the bottom of a lake, and collecting all - good and bad. The gospel may be expected to do the same; but in the end of the world, when the net “is drawn in,” the bad will be separated from the good; the one will be cast away, and the other saved. Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and the evil. He came to preach salvation; and it is a remarkable fact, also, that the most fearful accounts of hell and of the sufferings of the damned, in the Scriptures, are from his lips. How does this agree with the representations of those who say that all will be saved?

Clarke's Notes on the Bible

Verse 47. Is like unto a net — A drag-net. This is the proper meaning of σαγηνη, which the Latins translate verriculum, a sweep net; Quod in aquam jacitur ad pisces comprehendendos; imprimis, cujus usus est extrahendis iis a fundo. MARTINIUS. "Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom." As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and, when it is brought to the shore, those which are proper for use are preserved, and those which are not are either destroyed or thrown back into the water.

By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellowship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cordially close in with the offers of salvation made to them in the preaching of the Gospel.

By drawing to shore, may be represented the consummation of all things, see Matthew 13:49, when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, Matthew 13:48, is meant that separation which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven.

Instead of τα καλα the good, the Cod. Bezae, and five copies of the old Antehieronymian, or Itala version, read τα καλλιστα, the best, the very best. Every reader would naturally hope that this is not the true reading, or that it is not to be understood literally, as it seems to intimate that only the very best shall be at last saved.

It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See Matthew 24:30, &c.