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Read the Bible
Biblia Tysiąclecia
Ewangelia Mateusza 18:18
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Zaprawdę powiadam wam: Cokolwiek byście związali na ziemi, będzie związane i na niebie; a co byście rozwiązali na ziemi; będzie rozwiązane i na niebie.
18 Zaprawdę mówię wam: Cokolwiek zwiążecie na ziemi, będzie związane i w niebie; a co rozwiążecie na ziemi, będzie rozwiązane i w niebie.
Zapewniam was, cokolwiek zwiążecie na ziemi, będzie związane w niebie, i cokolwiek rozwiążecie na ziemi, będzie rozwiązane w niebie.
Zaprawdę, mówię wam: Cokolwiek byście związali na ziemi, będzie związane już w Niebie, a cokolwiek byście rozwiązali na ziemi, będzie rozwiązane już w Niebie.
Zaprawdę powiadam wam: Cokolwiek zwiążecie na ziemi, będzie związane i w niebie. A cokolwiek rozwiążecie na ziemi, będzie rozwiązane i w niebie.
Zaprawdę powiedam wam: Cobyście kolwiek związali na ziemi, będzie związano i na niebie; a cobyście rozwiązali na ziemi, będzie rozwiązano i w niebie.
Zaprawdę powiadam wam: Cokolwiek byście związali na ziemi, będzie związane i w niebie; i cokolwiek byście rozwiązali na ziemi, będzie rozwiązane i w niebie.
Bible Verse Review
from Treasury of Scripure Knowledge
Matthew 16:19, John 20:23, Acts 15:23-31, 1 Corinthians 5:4, 1 Corinthians 5:5, 2 Corinthians 2:10, Revelation 3:7, Revelation 3:8
Reciprocal: Leviticus 13:3 - pronounce Isaiah 22:22 - so he Matthew 5:18 - verily John 9:34 - cast him out 2 Corinthians 13:3 - Christ 1 Timothy 3:15 - the pillar
Gill's Notes on the Bible
Verily I say unto you,.... To them all, what he had said before to Peter; See Gill "Mt 16:19": what is said here, refers to things and not persons, as there also.
Barnes' Notes on the Bible
Whatsoever ye shall bind ... - See the notes at Matthew 16:19. These words were spoken to the apostles. Jesus had before addressed the same words to Peter, Matthew 16:19. He employs them here to signify that they all had the same power; that in ordering the affairs of the church he did not intend to give Peter any supremacy or any exclusive right to regulate it. The meaning of this verse is, whatever you shall do in the discipline of the church shall be approved by God or bound in heaven. This promise, therefore, cannot be understood as extending to all Christians or ministers, for all others but the apostles may err.
Clarke's Notes on the Bible
Verse Matthew 18:18. Whatsoever ye shall bind, c.] Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on Matthew 16:19 and, to what is there said, the following observations may be profitably added.
ÎÏα εαν δηÏηÏε - και οÏα εαν Î»Ï ÏηÏε. Binding and loosing, in this place, and in Matthew 16:19, is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Saviour spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is Î¿Ì and οÌÌÏα, in the neuter gender, both in chap. Matthew 16:0, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, (Matthew 16:19), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound,) was actually forbidden by God himself.
I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, &c., &c.
"The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is BOUND and what is LOOSE.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38.
